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English Vachanamrut

English Vachanamrut

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English Vachanamrut is for everybody specially this pdf file is for those who are busy and havent got time to read can store on mobile and read every day when they want at any time of the day.
English Vachanamrut is for everybody specially this pdf file is for those who are busy and havent got time to read can store on mobile and read every day when they want at any time of the day.

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The Vachanãmr ut 1

| | Sh r i Swã mi n ã r ã ya n o Vi j a ya t e | |











The Va cha nã mr ut
Spi r i t u a l Di s cou r s es of Bh a gwã n Swã mi n ã r ã ya n
(An En gl i s h Tr a n s l a t i on )








The Vachanãmr ut 2

P u bl i s h er s :
Swã mi n ã r ã ya n Ak s h a r pi t h

The Vachanãmr ut
Spirit ual Discourses of Bhagwãn Swãminãrãyan
(An English Translat ion)


Compiled by:
Muk t ãnand Swãmi, Gopãlãnand Swãmi,
Nit yãnand Swãmi, Shuk ãnand Swãmi











Copyright © 2001 Swãminãrãyan Ak sharpit h.
All right s reserved. No part of t his book may be used or
reproduced in any form or by any means wit hout permission
in writ ing from t he publisher,
except for brief quot at ions embodied in reviews and art icles.






Publisher s:
Swãminãr ãyan Akshar pit h
Shãhibaug, Amdãvãd 380 004
India
The Vachanãmr ut 3
Blessings by H.D.H. Pramukh Swãmi Mahãrãj
(English Translation)
7 Oct ober , 2001
Amdãvãd Mandir

Pur na Pur ushot t am Bhagwãn Swãminãr ãyan, in or der t o
liberat e innumerable people and t o est ablish ekãntik dharma,
incar nat ed along wit h His divine abode, Gunãt it ãnand Swãmi, and
count less muktas . He init iat ed 500 sãdhus who, in addit ion t o
renouncing bot h women and wealt h, abided by t he five vows of non -
lust , non -avar ice, non -t ast e, non -at t achment and non -egot ism. So
t hat upãsanã r emains et er nally on ear t h, He built mandirs. Also,
He inst r uct ed Pujya Mukt ãnand Swãmi and ot her sãdhus t o aut hor
scr ipt ur es nar r at ing t he life of t heir ishtadev, Bhagwãn
Swãminãr ãyan Himself. So, in or der t o st r engt hen t he fait h and
convict ion of t housands of aspir ant s and allow t hem t o at t ain
ult imat e liber at ion, t he sãdhus aut hor ed scr ipt ur es.
The Vachanãmr ut is ‘amr ut ’ in t he for m of t he wor ds of
Bhagwãn Swãminãr ãyan. The t eachings and pr inciples ut t er ed by
Bhagwãn Swãmi-nãr ãyan in assemblies at Gadhadã, Sãr angpur ,
Kãr iyãni, Loyã, Panchãlã, Var t ãl, Amdãvãd and ot her places had
been compiled by t he sãdhus so t hat all can par t ake of t hat ‘amr ut ’.
Fr om t hat compilat ion t hey cr eat ed a t hor ough scr ipt ur e; and
‘amr ut ’ in t he for m of t hose wor ds is t he Vachanãmr ut , which all
devot ees r ead daily. Fr om t he Vachanãmr ut , one r ealises ãt mã-
Par amãt mã, Br ahma-Par abr ahma, Akshar -Pur ushot t am, Swãmi-
Nãr ãyan. That is, one ident ifies one’s self wit h Akshar and wor ships
Pur ushot t am, t her eby at t aining t he et er nal, lust r ous and divine
Akshar dhãm of Pur ushot t am Nãr ãyan. Also, dharma, gnãn ,
vairãgya and bhakti coupled wit h t he knowledge of t he glory of God –
t hat is, ekãntik dharma – ar e st r engt hened. One becomes fr ee fr om
desires and free from t he influences of mãyã, t hus et er nally
r emaining in t he ser vice of Mahãr ãj. One also at t ains et er nal bliss.
Such is t he t r emendous glor y of t he Vachanãmr ut . It s wor ds ar e t he
divine wor ds of Bhagwãn Swãminãr ãyan. It is t he essence of all
script ures. It serves t o uplift , benefit and liberat e all people.
Pr eviously, Shr i Har shadbhai T. Dave had t r anslat ed t his
glor ious and liber at ing Vachanãmr ut int o English so t hat all t hose
The Vachanãmr ut 4
living bot h in India and abroad benefit . And now, a t eam of sãdhus
has r e-t r anslat ed t he scr ipt ur e. Aft er all, in t his day and age, only if
such a scr ipt ur e is available in English will people living abr oad
benefit . English is an int er nat ional language. Due t o such a
t r anslat ion, t he divine wor ds of Bhagwãn Swãminãr ãyan become
available t o people of all count ries of t he world. Also, yout hs, devot ees
as well as scholars in bot h India and abroad will benefit .
So, r ealising t he impor t ance of such a glor ious scr ipt ur e,
everyone should read t he Vachanãmrut daily and st udy it deeply.
Also, all should inspir e ot her s t o r ead and st udy it , which is a gr eat
ser vice t o ot her s. By doing t his, Mahãr ãj, Swãmi, Shãst r iji Mahãr ãj
and Yogiji Mahãrãj will be pleased. One will also at t ain peace, bliss
in life and t he divine Akshar dhãm of Mahãr ãj.

J ai Swãminãr ãyan fr om
Shãst r i Nãr ãyanswar updãs


The Vachanãmr ut 5
An Introduction to the Vachanãmrut
The Vachanãmr ut is a collect ion of 273 discour ses (t he last 11
addit ional discourses are accept ed only by t he Amdãvãd diocese)
deliver ed by Bhagwãn Swãminãr ãyan dur ing t he last t en year s of
His life, bet ween 1819 CE and 1829 CE. These discourses were
compiled by four of His pious and scholar ly r enunciant s: Gopãlãnand
Swãmi, Mukt ãnand Swãmi, Nit yãnand Swãmi and Shukãnand
Swãmi. The scr ipt ur e encapsulat es t he ver y essence of t he pr inciples
and philosophy of t he Swãminãr ãyan Sampr adãy and is t hus most
foundat ional.
The scr ipt ur e is divided int o 10 sect ions, based on t he var ious
villages in which discour ses wer e deliver ed. The sect ions ar e
chr onological in or der and ar e named as follows: Gadhadã I,
Sãr angpur , Kãr iyãni, Loyã, Panchãlã, Gadhadã II, Var t ãl, Amdãvãd,
Gadhadã III and finally Addit ional Vachanãmrut s. Wit hin each
sect ion, individual Vachanãmr ut s ar e ar r anged in chr onological or der
and ar e number ed sequent ially.
Each Vachanãmr ut begins wit h an int r oduct or y par agr aph
t aking t he r eader back in t ime t o t he exact envir onment in which t he
discour ses wer e held, t her eby ment ally pr epar ing him for t he
pr ofound wisdom t hat is t o come. The compiler s met iculously – and
ingeniously – det ailed all of t he major aspect s of t he set t ing of t he
assembly, even at t he r isk of sounding r epet it ive. Invar iably, t hey
ment ion t he dat e, t he mont h, t he year , t he village, t he locat ion
wit hin t he village, as well as t he audience seat ed in t he assembly. In
many inst ances, t hey even ment ion t he t ime of day and t he dir ect ion
in which Bhagwãn Swãminãr ãyan was seat ed. In many inst ances,
t hey have even described t he seat upon which He was seat ed as well
as t he dr ess and ador nment of Bhagwãn Swãminãr ãyan at t he t ime.
Pr imar ily, t he r eason for t heir met iculousness was t hat t hey wer e
convinced of His divinit y. They under st ood t hat t he assembly was
not an or dinar y, wor ldly assembly of people, but a divine assembly
pr esided over by t he Supr eme God Himself. Aft er all, much mor e
t han anyt hing else, divinit y is wor t hy of being r ecalled per fect ly.
Fr om a scholar ly point of view, t his int r oduct or y par agr aph adds a
st amp of aut hent icit y t o t he scr ipt ur e. In t he wor ds of an eminent
Gujar ãt i scholar , Mr . Bhogilãl Sãndesar ã: “Among all these
scriptures [the scriptures of Buddhism, J ainism, Rãmãnujãchãrya,
Vallabhãchãrya and other ãchãryas] t he posit ion of t he
The Vachanãmr ut 6
Vachanãmrut is unique because the discourses of Bhagwãn
S wãminãrãyan were compiled verbatim. There is a reference to the
place and time of the discourses; a note of the year, month and day;
a description of Bhagwãn S wãminãrãyan’s garment s and even t he
names of the people participating in the dialogues are mentioned…
Thus, t here is no room for int erpolat ion.”
If t he int r oduct or y par agr aph of t he Vachanãmr ut r ender s t he
scr ipt ur e unique, t he met hod of impar t ing spir it ual wisdom is no less
unique. Inst ead of opt ing for a monologue, pr eaching st yle, Bhagwãn
Swãminãr ãyan deliver ed His discour ses in t he for m of a dialogue –
much like t he met hod used by t he sages in t he Upanishads. At
t imes, Bhagwãn Swãminãr ãyan would pose a quest ion t o t he
member s of t he assembly, or somet imes He would ask t he assembly
t o pose a quest ion t o Him. On ot her occasions, member s of t he
assembly would ask a quest ion dir ect ly. In His assemblies, all wer e
free t o quest ion and even t o count er -quest ion, regardless of whet her
t hey wer e scholar ly r enunciant s or or dinar y householder s. Keeping
in mind t his quest ion -answer met hod and t he fact t hat many of t he
member s of t he assemblies wer e gr eat scholar s t hemselves, one can
imagine t he t hor oughness of Bhagwãn Swãminãr ãyan’s knowledge
on t he subject s discussed.
The issues r aised in t he Vachanãmr ut ar e quit e var ied, r anging
fr om deeply philosophical and t heological subject s, such as t he nat ur e
of God, cr eat ion of t he cosmos, clar ificat ions of t he classical Hindu
philosophies of ãchãr yas such as Shankar , Rãmãnuj, Vallabh and
ot her s; t o mor e spir it ually pr act ical subject s such as t he liber at ion of
t he soul, good and bad company, as well as t he means of at t aining
et ernal happiness. Since t he t opics discussed have no relat ion t o t he
or der ing of t he Vachanãmr ut , t he r eader need not r ead t he scr ipt ur e
sequent ially.
Regar dless of t he subject , t hough, Bhagwãn Swãminãr ãyan had
t he gift of lucidly and elegant ly explaining complex concept s t hr ough
simple day-t o-day examples. In fact , even t he villager s sit t ing in t he
assembly were able t o grasp profound philosophical concept s due t o
His simple language and meaningful examples.
The Vachanãmr ut is also an aut hor it at ive scr ipt ur e in as much
as it was spoken by God Himself and writ t en down at t he same t ime.
In fact , it was even reviewed and approved by Bhagwãn
Swãminãr ãyan dur ing it s compilat ion, a fact evident in
The Vachanãmr ut 7
Vachanãmr ut Loyã-7.2. Mor eover , t he fact t hat t he concept s
expounded in t he Vachanãmrut are based on Bhagwãn
Swãminãr ãyan’s own personal experience gives it an added not e of
aut hor it y. In fact , He st at es in Vachanãmr ut Gadhadã III-39.16: “I
deliver t hese discourses t o you not from any imaginat ion of My
mind nor to display any sort of aptitude. I have experienced all that
I have spoken about. In fact, I speak in accordance to what I
practise.”
The Vachanãmr ut can also be consider ed t o cont ain t he essence
of all of t he scr ipt ur es concer ned wit h spir it ualit y. Why? Besides t he
fact t hat t he words were spoken by t he supreme Realit y Himself,
Bhagwãn Swãminãr ãyan had st udied t he scr ipt ur es t hor oughly, had
mast er ed Asht ãng-Yoga and had also scrut inized t he beliefs and
pr act ices of people t hr oughout India. Thus, when He spoke, it was
fr om a base of pr ofound scr ipt ur al wisdom, advanced spir it ual insight
and vast pr act ical exper ience. In t he Vachanãmr ut , He has quot ed
ver ses fr om t he Vedas, t he Shr imad Bhãgwat and ot her Pur ãns, t he
Upanishads, t he Bhagwad Git ã as well as ot her par t s of t he
Mahãbhãr at . In fact , in Vachanãmr ut Gadhadã II-28 Bhagwãn
Swãminãr ãyan has gone so far as t o say: “I have delivered this
discourse having heard and having extracted the essence from the
Vedas, the S hãstras, the Purãns and all other words on this earth
pertaining to liberation. This is the most profound and
fundamental principle; it is the essence of all essences.”
On a mor e scholar ly plane, t he Vachanãmr ut is also t he fir st
lit er ar y wor k of pr ose in t he Gujar ãt i language, t hus pr oviding a good
specimen of t he cult ur e and speaking st yle of t he Gujar ãt i language
t wo cent ur ies ago. It is a gener ous gift of Bhagwãn Swãminãr ãyan t o
Gujar ãt i lit er at ur e.
Having r ead t he above, one can bet t er gr asp why t he compiler s
named it t he Vachanãmr ut . Aft er all, it is in essence nect ar ,
‘amr ut ’, in t he for m of wor ds, ‘vachan’, fr om t he mout h of t he
Supr eme God Himself. J ust as ‘amr ut ’ has t he dist inct pr oper t y of
liberat ing from deat h all t hose who part ake of it , t he words of God
similar ly gr ant liber at ion fr om t he cycle of bir t hs and deat hs t o all
t hose who st rive t o imbibe t heir wisdom.

The Vachanãmr ut 8
Preface
Introduction
This English ver sion of t he Vachanãmr ut is a complet ely new,
revised t ranslat ion made by a t eam of sãdhus wor king dir ect ly fr om
t he or iginal Gujar ãt i t ext published by Swãminãr ãyan Akshar pit h,
which it self is a letter -t o-let t er , pr int ed ver sion of t he or iginal,
aut hent ic manuscr ipt published in 1928 under t he auspices of
Ãchãr ya Shr ipat ipr asãdji of Var t ãl. The wor k of t r anslat ion began in
Sept ember 1996 wit h init ial meet ings t o discuss met hods and
convent ions, and concluded in Sept ember 2001 wit h blessings fr om
His Divine Holiness Pr amukh Swãmi Mahãr ãj, who cont inually
supplied invaluable inspir at ion t o complet e t he monument al t ask.
Of cour se, t he Vachanãmr ut has alr eady been t r anslat ed and
published by t he BAPS Swãminãr ãyan Sanst hã. Cont inually
inspir ed and guided by Yogiji Mahãr ãj, Shr i H. T. Dave had wor ked
diligent ly and met iculously t o pr oduce t he fir st t r anslat ion int o
English. However , t hr ough t he year s a need for a r evised edit ion
became apparent . A new edit ion could impr ove aut hent icit y by
cor r ect ing omissions, inconsist encies and misint er pr et at ions. Also,
r eadabilit y could be impr oved by using less difficult wor ds,
simplifying sent ence st r uct ur es and cor r ect ing er r or s of usage. The
reader could be provided bet t er facilit ies by cr eat ing a r icher glossar y,
giving meanings of shlokas and by including meaningful appendices.
For t hese and ot her r easons, t he ent ir e Vachanãmr ut was r e-
t ranslat ed by a t eam of sãdhus wit h a syst emat ic appr oach.
The r eader will find t hat befor e beginning t he t ext ,
underst anding t he approach and t he convent ions adopt ed in t he
t ranslat ion will undoubt edly provide a deeper insight int o t he t ext , as
well as a clear er under st anding of why it has been t r anslat ed as it
has.
The Challenges
Unlike ot her books, t r anslat ing t he Vachanãmr ut int o English
posed many challenges. The fir st challenge was it s mer e size – t he
or iginal Gujar ãt i scr ipt ur e was colossal – it cont ained 657 print ed
pages! Most impor t ant ly, t hough, it was t o be t r eat ed as a holy
scr ipt ur e. Unlike ot her descr ipt ive books and novels wher e cer t ain
The Vachanãmr ut 9
imaginat ive aspect s could be super imposed, in t he case of t his
t ranslat ion, not hing was t o be added and not hing was t o be removed.
Aft er all, t he act of creat ion was already complet e; it was t o be merely
t r anslat ed.
However , unlike t r anslat ing t ext fr om Ger man t o English or
fr om Fr ench t o English, t he t ask at hand r equir ed t r anslat ing
Gujar ãt i t o English – t wo ver y dist ant languages, bot h synt act ically
and cult ur ally! How does one do just ice t o phr ases and concept s such
as “VhÎÌfiı ωÊı ⁄ı ÛΠ∂ÃuÎfiÌ ‰ÎÁfiÎ ” (S t rine vishe bet hyã-uthyãni
vãsanã)? or “‹˘‚Ì ‰Î÷” (Moli vãt )? or “flÌÁfiÌ ±Î_ÀÌ” (Risni ãti)? or
“··˘«’˘ flάı fiÏË” (Lalochapo rãkhe nahi)? Of cour se, t he
gr ammat ical r ules of t he English language also r aised issues t hat do
not ar ise in Gujar ãt i. For example, capit alisat ion is not an issue in
Gujar ãt i. Now, in English, should ‘Sat sang’ be capit alised or not ?
Should pronouns referring t o ent it ies ot her t han God be capit alised or
not ? Assuming t hey should not , a mor e fundament al quest ion was
t hat do t hey really refer t o God, or do t hey refer t o a demigod? Many
such decisions had t o be made.
Then t her e was t he quest ion of spelling. Should ‘Kr ishna’ be
spelled as ‘Kr ishna’ or ‘Kr ushna’, or ‘Kr ashna’ as it is gener ally
pr onounced in Gujar ãt i? ‘Sat sang’ or ‘Sat sanga’? ‘gnãn’ or ‘jnãn’?
‘swabhãw’, ‘swabhãv’, ‘svabhãw’ or ‘svabhãv ’? Should diacr it ical
marks be used, or should a simpler met hod be employed t o spell
Gujar ãt i and Sanskr it wor ds? Mor e decisions.
Due t o t he sheer size of t he t ask, t eamwor k was essent ial. But
t his r aised an addit ional issue of account ing for t he var ious st yles
and vocabular ies of t he differ ent t r anslat or s. How t o maint ain a
unifor m, consist ent st yle t hr oughout t he wor k?
Of cour se, as wit h any philosophical scr ipt ur e being t r anslat ed
by humans, t her e was t he obvious issue of simply not being clear
about what t he or iginal t ext int ended t o say. For example, how can
or dinar y mor t als ever visualise t he following: “’ vÊ˘k΋ ¤√‰Îfi …ı ÷ı
‰ˆflÎ… ’vÊfiÎ ‹V÷¿fiı ωÊı flèÎ_ …ı ÁËôÎÿ‚fi_ ¿‹‚ ÷ıfiı ωÊı ≠‰ı ¿flÌfiı ±ZÎfl⁄˛õÎI‹¿
±ı ‰˘ …ı fiÎÿ ÷ı fiı ¿fl÷ΠˉÎ...” (Purushottam Bhagwãn je te Vairãj
Purushnã mastakne vishe rahyu je sahasradalnu kamal tene vishe
pravesh karine Aksharbrahmãtmak eavo je nãd tene kartã havã) in
Sãr angpur -6? Yet , since not hing in t he scr ipt ur e was t o be omit t ed,
even such complex and int angible concept s had t o be t ranslat ed.
The Vachanãmr ut 10
Count less such decisions – major and minor – had t o be made
t hr oughout t he durat ion of t he project . Despit e t he challenges faced
by t he t r anslat or s in r ender ing t he scr ipt ur e int o English, t heir job
was never t o r e-wr it e t he or iginal wor ds. They had t o r emain mer ely
t r anslat or s – not edit ors – reproducing t he message of t he original
int o it s closest , equivalent English.
A Systematic Approach
Despit e t he challenges involved, t he t eam of t ranslat ors decided
t hat wit h God’s gr ace and a syst emat ic appr oach, t he t ask, t hough
formidable, was nevert heless possible. Developing a syst emat ic
pr ocedur e was t he key t o success. So, befor e init iat ing t he wor k of
t r anslat ion, t he t r anslat or s wor ked met iculously t o devise an over all
plan. Fur t her mor e, in or der t o over come minor pr oblems and t o help
shar e each ot her ’s exper iences, t he t r anslat or s met r egular ly and
discussed pot ent ial complicat ions and confusions. The r egular
meet ings also ser ved t o fine-t une and clar ify t he convent ions t hat
were est ablished as t he need arose.
The following, t hen, is a summar y of t he appr oach adopt ed in
t he t r anslat ion pr ocess.
Aims and Conventions
Fr om t he out set , t he t r anslat or s fixed cer t ain aims and decided
on convent ions t o be adhered t o during t he t ranslat ion process t o
fulfill t hose aims.
Accuracy
Fir st , and of pr imar y concer n, was maint aining t he accur acy of
t he t r anslat ion and it s fidelit y t o t he or iginal t ext . Aft er all, t he
words were not ordinary – t hey were t he words of God. This was
cer t ainly a ver y for midable t ask. Since speech pat t er ns and synt ax
differ fr om language t o language, accur at e communicat ion of t he
meaning of t he or iginal scr ipt demanded car eful consider at ion of
sent ence st r uct ur es and cont ext ual meanings of wor ds. For example,
‘pr akr ut i’ does not always r efer t o t he philosophical t er m; it also
means ‘a per son’s innat e nat ur e.’ Even small wor ds, such as ‘…’ t hat
st r ess ‘only’, wer e not t o be ignor ed. In fact , ever y effor t was made t o
maint ain even t he t one of t he or iginal t ext . For example, t he use of
The Vachanãmr ut 11
‘÷˘’ in t he very last sent ence of Gadhadã I-45 adds a lot more
emphasis on t he t opic discussed in t he passage; t hat is why it has
been t r anslat ed as “…those who do believe [God] to be nir ãkãr just
do not underst and”, and not simply “…t hose who do believe [God] t o
be nir ãkãr do not underst and.”
In deciding t he cor r ect met hodology, t he t ranslat ors also opt ed
for a sent ence-by-sent ence appr oach; t hat is, unless change was
absolut ely necessar y, each sent ence in t he or iginal was t o be
sequent ially r ender ed int o English, of cour se adding any necessar y
linking words for bet t er flow. Alt hou gh t his sent ence-by-sent ence
met hod may sound simplist ic or cr ude, it s pr ime benefit was t hat it
assur ed accur acy. Aft er all, year s fr om now, people should not say,
“This was not in t he or iginal!” or “This has been omit t ed for some
reason!” Also, a helpful by-product of t his met hodology was t hat it
could t r emendously help t hose who ar e r efer r ing t o t he or iginal
Gujar ãt i Vachanãmr ut . Wit h t his met hod, most ext r act ed
quot at ions fr om t he or iginal Gujar ãt i t ext t hat ar e used in ot her
books could immediat ely be correlat ed t o corresponding sent ences in
t he English t r anslat ion.
Anot her issue in maint aining accur acy was r et aining cer t ain
Gujar ãt i or Sanskr it wor ds in t heir or iginal for m. It is a well-known
and accept ed fact t hat cer t ain concept s in t he Vachanãmr ut simply
have no equivalent English wor ds. For example, ‘anvay’ and
‘vyatirek’ have no exact , simple, English equivalent wor ds or phr ases.
‘Manushyabhãv ’ can only be r ender ed int o English by using a
phrase – a single wor d simply does not suffice. In t hese cases,
inst ead of r epeat edly using a lengt hy English phr ase or an inaccur at e
appr oximat ion, t he or iginal Gujar ãt i or Sanskr it wor d was kept wit h
t he appropriat e English spelling. In general, t hese words fall int o
t hr ee cat egor ies:
1) Wor ds t hat cannot be t ranslat ed – most ly pr oper nouns and
t echnical, philosophical t er ms such as ‘anvay, ’ ‘vyatirek,’
‘ekãntik,’ ‘Pr akr ut i,’ ‘Akshar br ahma,’ et c.
2) Wor ds t hat can be t r anslat ed but have many subt le shades in
Gujar ãt i t hat ar e lost in English. For example, ‘dar shan’
could be t r anslat ed as ‘t o see, or t o look at ’, but in r ealit y t o
do ‘dar shan’ has much mor e meaning t han just looking at
someone; it incorporat es an at t it ude and devot ional int ent ions
The Vachanãmr ut 12
t hat ar e much mor e t han simply looking at someone, or even
looking at someone wit h reverence.
3) Wor ds t hat can be t r anslat ed int o English fair ly accur at ely
but which t he r eader should lear n in Gujar ãt i nonet heless.
For example, ‘gnãn’ could be t r anslat ed t o ‘knowledge’; but ,
t he word ‘gnãn’ mer it s a place in t he r eader ’s vocabular y
because it is so vit al a concept in t he Vachanãmr ut .
Thr oughout t he t r anslat ion pr ocess, t he t r anslat or s cont inually
fine-t uned t his list by adding and r emoving wor ds.
Spelling Conventions
A major decision t hat had t o be made regarding t his list of
Gujar ãt i and Sanskr it wor ds was t he convent ion t o be used for
spelling. Ideally, diacr it ical mar ks pr ovide an exact r ender ing of
such wor ds t o English; but , t o make t he wor ds mor e easily r eadable
t o a wider audience, a simpler scheme was chosen. Over all, t he
gener al cr it er ia for det er mining spellings of Gujar ãt i wor ds was
pronunciat ion – wor ds wer e spelled as pr onounced (e.g., ‘Ar jun’, not
‘Ar juna’). Many t imes Sanskr it spellings of wor ds differ fr om t he
pr onunciat ion of wor ds (e.g., ‘jnãn’ vs. ‘gnãn’). Even in such cases,
pr onunciat ion was t he pr imar y cr it er ia. Of cour se, in cases t hat
could have caused confusion (e.g., using ‘gun’ for ‘guna’ could cause
confusion), or if a different spelling was already well-est ablished (e.g.,
‘Git ã’ is in use ever ywher e, not t he t echnically cor r ect ‘Geet ã’), t he
gener al r ule of using pr onunciat ion as t he key was over r idden. Also,
if a par t icular wor d was alr eady in t he English dict ionar y and if t he
definit ion t herein mat ched t he connot at ion of t hat wor d in t he
Vachanãmr ut (e.g., puja, gur u, et c.) t hen t he English spelling of t hat
wor d was used, and t he wor d was not it alicised. One pr oblem wit h
making pr onunciat ion t he basis for t he spelling of Gujar ãt i wor ds
was t hat some sounds in t he Gujar ãt i language could not be
accur at ely r epr esent ed by t he English alphabet . For t his r eason, one
diacr it ical mar k was event ually used in t he spelling convent ions for
Gujar ãt i wor ds. To differ ent iat e bet ween t he ‘a’ sound in wor ds like
‘about ’ and t he Sanskr it -Gujar ãt i prolonged ‘a’ sound – as in
‘vaasanaa, ’ ‘sevaa, ’ or fat her – t he let t er ‘ã’ was used (‘vãsanã’ and
‘sevã’), pr onounced as in ‘ar t ’ or ‘car ’.
Alt hough t his spelling scheme does have dr awbacks, such as it s
inabilit y t o different iat e bet ween let t ers such a s ‘Ã’ a nd ‘◊’, bot h of
The Vachanãmr ut 13
which ar e t r anslit er at ed as ‘t ha’, and bet ween let t er s such as ‘Â’ and
‘Ê’, t r anslit er at ed as ‘ sha’, in most cases wor ds can be pr onounced
r elat ively easily. The scheme avoids for cing t he r eader t o lear n a
complex syst em of diacr it ical mar ks, and in most cases, t he wor ds
are pronounced exact ly as t hey are spelled.
Fur t her mor e, t he spellings of all English wor ds follow t he U.K.
English spelling convent ions – t hus t he spelling ‘colour ’ inst ead of
‘color ’.
Readability
Wit hin t he fr amewor k of accur acy, lit er ar y st yle and r eadabilit y
wer e secondar y concer ns. Sent ences should flow, and wor ds should
be meaningful and suit able. Of cour se, as wit h all t r anslat ions,
lit er al, wor d-t o-wor d r ender ings can be t r agically misleading in many
inst ances and can do gr eat injust ice t o t he meaning of t he or iginal
t ext . So, t he cont ext of t he original words had t o be underst ood in
order t o provide a t ranslat ion t hat did not mislead by being t oo
lit er al.
Wit h r egar ds t o r eadabilit y, t he t r anslat or s wer e faced wit h t wo
difficult ies: fir st ly, all t oo oft en, r eadabilit y must be sacr ificed for
aut hent icit y. Ideal examples of t his ar e t he descr ipt ive par agr aphs
included by t he paramhansas at t he beginning of each individual
Vachanãmr ut . In some inst ances, t hey have provided full det ail of
Shr iji Mahãr ãj’s dr ess, as well as t he locat ion and t ime of t he
assembly. But in cer t ain inst ances, only scant infor mat ion is
available. Tr anslat ing such passages int o English all t oo oft en leads
t o choppy paragraphs. Adding a few ext ra words of descript ion t o
creat e a bet t er flow would be desirable, but since aut hent icit y t ook
priorit y over readabilit y, no such addit ions were made.
The second difficult y was how t o ensur e t hat t he t r anslat ion’s
linguist ic st yle cat er ed equally t o t he differ ing linguist ic backgr ounds
and preferences of t he various audiences t hat would use t he
t ranslat ion – now and in t he fut ure. Differences in t he knowledge of
Gujarãt i among t he different int ended audiences shaped many of t he
decisions regar ding t he number of wor ds t o keep fr om t he or iginal
Gujar ãt i t ext . Mor eover , r egar ding t he level of English difficult y,
yout hs, in gener al, would pr efer simple, st r aight for war d sent ences
wit hout complex philosophical t er minology. Scholar s, accust omed t o
such t er minology, would pr efer a mor e classical appr oach wher ein
The Vachanãmr ut 14
wor ds such as ‘sent ient ,’ ‘concomit ance’, ‘indomit able’ and
‘ubiquit ous’ ar e common and easily under st ood. Keeping t hese issues
in mind, all effort s were made t o st rike a balance bet ween readabilit y
for pr ivat e r eading, academic st udy and usefulness for memor ising.
To help achieve t hat balance, t he final t ext was given t o var ious t ypes
of people – young and old, well-educat ed and not so educat ed, sãdhus
and householders – for scr ut iny. To allow t he t ranslat ion t o be more
easily accessible t o a lar ger audience, common English wit h simple
sent ence st r uct ur es was used. English wor ds wer e kept simple
enough so as not t o r equir e a dict ionar y as a const ant companion.
Yet , t o appeal t o a more scholar ly audience, idiomat ic phr ases and a
purely spoken -English t one were avoided except where absolut ely
necessar y.
To aid memor y and compr ehension, par agr aph br eaks wer e
added or moved t o locat ions t hat were more logical. This did not
violat e t he cr it er ia of aut hent icit y since t he or iginal manuscr ipt s of
t he Vachanãmr ut did not have par agr aph br eaks at all. In fact , t o
conser ve valuable page-space, even spaces bet ween words were
omit t ed in t hose manuscr ipt s! Due t o t he mor e st r uct ur ed
appearance of each Vachanãmr ut , r eader s will undoubt edly find t hat
concept s ar e easier t o gr asp, and in a cer t ain sense, ar e also much
mor e suit ed for memor isat ion.
Of cour se, one of t he most difficult aspect s of t r anslat ing a t ext
writ t en in a different era is dealing wit h t he t er ms used for social
pr act ices and cust oms of t he t imes. Her e, an effor t has been made t o
maint ain t hose aspect s of t he original, and foot not es have been added
wher e explanat ion may be r equir ed. For example, in Gadhadã II-66,
“…he proves his innocence by holding a red-hot iron ball. ” may not
mean much t o moder n audiences, but a foot not e clar ifies concisely.
Many wor ds dealing wit h food it ems (e.g., lãdu, rotlo, et c.), musical
inst r ument s (e.g., dukad , pakhwãj, tãl, et c.), dr ess st yles (e.g., pãgh,
khes, dagli, et c.), measur ement s of space (e.g., yojan , et c.), et c., have
not been t r anslat ed since t her e ar e no cor r esponding English wor ds
for t hem. Of course, a det ailed Glossary has been creat ed t o provide a
deeper explanat ion of t hose words.
Printing Conventions
Cer t ain pr int ing convent ions wer e also used in or der t o enhance
t he ut ilit y of t he scr ipt ur e and t o facilit at e easy r efer encing.
Specifically, all common nouns t hat wer e not t r anslat ed int o English
The Vachanãmr ut 15
have been it alicised and defined in t he Glossar y. Thus, anyt ime t he
r eader encount er s an it alicised wor d, he can immediat ely r efer t o t he
Glossar y t o find an appr opr iat e definit ion. Fur t her mor e, wit h t he
except ion of specific places and specific people, definit ions of most
proper nouns – which are always capit alised – can also be found in
t he Glossar y. Cer t ain Gujar ãt i-Sanskr it wor ds t hat have alr eady
been defined in t he t ext it self are in single quot es and not it alicised.
For such wor ds, no definit ion has been given in t he Glossar y since
t he t ext ual explanat ion suffices.
Fur t her mor e, t he t r anslit er at ions of all Sanskr it shlokas have
been it alicised. Hyphens have been added in t hese shlokas in order t o
aid in t he r eading of long, compound Sanskr it wor ds. To fur t her aid
t he r eader , all shlokas have been t ranslat ed in a foot not e wit h a
r efer ence t o it s or iginal locat ion in t he scr ipt ur es. However , t he
shlokas t hat have already been defined in t he t ext have not been
t ranslat ed.
Par agr aph number s have been added t o aid in r efer encing. So,
accor ding t o t he r efer encing scheme, one can r efer t o somet hing in
t he t hir d par agr aph of Vachanãmr ut Gadhadã I-54 by t he following
not at ion: Gadhadã I-54.3. Anot her example: One can r efer t o t he
eight h par agr aph of Loyã-12 by using Loyã-12.8.
Wherever added explanat ion or a clar ifying int er pr et at ion is
required, foot not es have also been included. Sanskrit shlokas have
also been t ranslit erat ed and explained in foot not es. Foot not es are
referenced by roman numerals in t he t ext and t he foot not e it self is
included at t he bot t om of t he page. In addit ion t o foot not es, endnot es
have been used t o elaborat e on concept s t hat recur t hroughout t he
Vachanãmrut and need explanat ion. The endnot es are referenced by
super scr ipt ed number s in t he t ext and t he endnot e it self is given in
Appendix A.
The reader should keep in mind t hat dat es referred t o in t he
Vachanãmr ut ar e accor ding t o t he Ãshãdhi Samvat calendar just as
t hey ar e in t he or iginal Gujar ãt i ver sion, wit h each new year
beginning wit h t he mont h of Ãshãdh. Mor eover , as fur t her
informat ion for t he reader, corresponding English dat es have been
included in t he t ext .
Proof-checking and Editing
The Vachanãmr ut 16
As wit h any wor k of wr it ing, pr oof-checking is pr obably just as
vit al as it is t edious and t ime-consuming. This par t icular t r anslat ion
of t he Vachanãmr ut went t hr ough a 6-st ep process before arriving at
t he end pr oduct .
Fir st of all, t he or iginal Gujar ãt i t ext was t r anslat ed by t he
t eam of t r anslat or s. Then, t he wor k was edit ed by one edit or , t hus
ir oning out any inconsist encies t hat may have result ed due t o several
people wor king independent ly. Ther eaft er , t he r esult ing wor k was
r e-checked by t he or iginal t r anslat or , t hus pinpoint ing anyt hing
over looked by t he edit or . This edit ed ver sion t hen syst emat ically
passed t hrough a panel of proof-checker s – compr ising t he or iginal
t eam of t r anslat or s t hemselves – wherein each proof-checker was
assigned a specific aspect of scr ut iny. Only t her eaft er did t he wor k
move on t o t he edit or again for final r e-edit ing. This ‘final’ ver sion
wa s then also checked by scholar s and ot her lear ned sãdhus, t hus
helping t o clar ify any sour ces of misunder st anding or
misint er pr et at ion. Ther eaft er , t he t r anslat ion was checked by pr oof-
checker s who wer e r elat ively new t o t he concept s of t he Vachanãmr ut
t o ensur e t hat , fr om t he viewpoint of a fir st -t ime r eader , clar it y and
r eadabilit y has been maint ained. The ent ir e pr ocess, t hough t ime-
consuming, undoubt edly helped t o cr eat e a mor e consist ent , accur at e
and fait hful t r anslat ion.
Additional Sections
Reader s should not e t hat in addit ion t o t hese int roduct ory
sect ions and t he act ual t r anslat ed t ext , t wo ver y impor t ant sect ions
are included at t he end of t he book.
Fir st is t he Glossar y, which pr ovides det ailed definit ions of all
it alicised wor ds. Many of t he Gujar ãt i and Sanskr it wor ds t hat have
been accept ed int o t he English language (e.g., gur u, puja, et c.) have
been kept in English, in t heir non -it alicised for m. Thus, t heir
definit ions have not been included in t he Glossary. However, if t he
dict ionar y definit ion does not suit t he cont ext in which t hat wor d has
been used in t he t ext , t hen it has been it alicised and included in t he
Glossar y. Pr oper nouns t hat ar e not t he names of specific places and
people, and t hus may r equir e a definit ion for clar it y, have been
included in t he Glossar y. Also, if a glossar y wor d has many differ ent
definit ions in different cont ext s, ent ries have been provided in t he
Glossar y for each definit ion. Undoubt edly, r eader s will find t he
The Vachanãmr ut 17
Glossar y an invaluable aid in at t empt ing t o under st and t he complex
concept s discussed in t he t ext .
Second are t he Appendices, which give det ails of many of t he
impor t ant concept s t hat r equir e suppor t ing explanat ions. Appendix
A, ent it led ‘Endnot es’, elabor at es on many of t he concept s in t he
Vachanãmr ut t hat need more det ailed explanat ion (e.g., t he t hree
bodies, t he five r eligious vows, et c.). Since t he t ext cont ains t oo many
occur r ences t o clar ify wit h foot not es, explanat ions ar e given in t he
Endnot es. Readers will find t hat a specific endnot e is marked by
super scr ipt ed digit s in t he t ext . The cor r esponding endnot e is
numbered and explained accordingly in Appendix A. Appendix B,
ent it led ‘The Hindu Calendar & Time Scales’ elabor at es on t he dat ing
syst em t hat is used t hr oughout t he Vachanãmr ut , as well as t he
wor ds used t o measur e t ime. Appendix C, ent it led ‘Cosmogony’
shows a char t of t he pr ocess of cr eat ion accor ding t o Bhagwãn
Swãminãr ãyan’s philosophy. Appendix D, ent it led ‘Classificat ion of
Hindu Scr ipt ur es’ cont ains a char t t hat clar ifies t he classificat ion of
t he Hindu scr ipt ur es ment ioned in t he Vachanãmr ut .
Afterwards
Fr om commencement t o complet ion, t he t r anslat or s wer e deeply
commit t ed t o t he aut horit y and t he infallibilit y of t he words of God in
t heir wr it t en, scr ipt ur al for m. They fir mly believed t hat t hose words
shed unique light on our pat h t o t hat ver y God, and t hat t hose wor ds
also cont ain divine answers t o t he deepest needs of humanit y.
Despit e t he effor t s, t hough, a cer t ain sense of dissat isfact ion linger ed
even aft er complet ion because, in a sense, no wor k of t r anslat ion is
ever finished. Ther e ar e always mor e meaningful choices of wor ds,
as well as bet t er st yles and st r uct ur es. So, like all t r anslat ions of
such sacr ed and pr ofound wisdom r ender ed by imper fect humans,
t his t r anslat ion undoubt edly falls shor t of it s t r ue goal. Yet , t he
t r anslat or s ar e gr at eful t o Bhagwãn Swãminãr ãyan and t o His
Divine Holiness Pr amukh Swãmi Mahãr ãj for t heir blessings, which
enabled t he realisat ion of t he original goals t o t he ext ent t hey have
been r ealised. Thus, t his new t r anslat ion is humbly offer ed t o t hem
bot h, by whose glor y and gr ace it has been possible. The t r anslat or s
pray: May it lead all who read it t o a bet t er underst anding of t his
sacr ed scr ipt ur e and of it s sour ce – Bhagwãn Swãminãr ãyan. May it
also lead all closer t o t he S atpurush, Pr amukh Swami Mahãr ãj, t he
The Vachanãmr ut 18
gat eway t o ult imat e liber at ion, t o which t he Vachanãmr ut it self so
fait hfully t est ifies.
The Translators



The Vachanãmr ut 19
Bhagwãn Swãminãrãyan
Bhagwãn Swãminãr ãyan, t he founder of t he Swãminãr ãyan
Sampr adãy, was bor n on Apr il 3, 1781, in t he village Chhapaiyã
(pr onounced Chhapiyã in t he local r egion), near Ayodhyã, in Nor t h
India. By t he age of 10, He had acquir ed such mast er y over t he
Vedic scr ipt ur es t hat in a scholar ly debat e in Kãshi He defeated
lear ned scholar s many t imes His age wit h His br illiant scr ipt ur al
ar gument s. At t he age of 11, He r enounced home t o embar k on a 7-
year spir it ual sojour n on foot acr oss t he lengt h and br eadt h of India.
Aft er per for ming int ense aust er it ies in t he Himalayas, He ar r ived in
t he forest s of Nepal where He mast ered Asht ãng-Yoga from Gopãl
Yogi in appr oximat ely one year , at t he age of 14. When He
event ually set t led in Gujar ãt , wher e He spent t he last 30 year s of His
life spearheading a socio-spir it ual r evolut ion, t he br eadt h of His
script ural knowledge and t he dept h of His spirit ual experience shone
t hr ough in all of His act ivit ies. Wit h a fait hful following of 500
par amhansas, r enunciant s of t he highest or der , He est ablished t he
Swãminãr ãyan Sampr adãy, int r oducing much needed social r efor ms,
ser ving t he poor and t he needy, and challenging super st it ions,
addict ions and blind fait h. Also known as Sahajãnand Swãmi and
Shr iji Mahãr ãj, He focused on pr omot ing mor alit y and moulding
spir it ual char act er . In a lifespan of only 49 years, He enriched
humanit y by building six majest ic mandir s and r evealed t he Vedic
philosophy of wor ship of Pur ushot t am along wit h His for emost
devot ee, Akshar . To r eveal t his and ot her impor t ant pr inciples of
spir it ualit y, He deliver ed discour ses wher ever He went . The
pr ofound wisdom impar t ed by Him has been met iculously capt ur ed in
what is t he most fundament al scr ipt ur e of t he Swãminãr ãyan
Sampr adãy – t he Vachanãmr ut . What is unique about His life was
t hat , fir st , He was wor shipped as t he Supreme God by hundreds of
t housands of devot ees. Secondly, in addit ion t o profoundly enriching
societ y dur ing His own lifet ime, He pr omised t o r emain ever -present
on ear t h t hr ough a succession of spir it ual gur us. Thus, His pr esence
was maint ained by Gunãt it ãnand Swãmi, t he incar nat ion of Akshar .
He, in t ur n, was succeeded by Bhagat ji Mahãr ãj, Shãst r iji Mahãr ãj,
Yogiji Mahãr ãj and pr esent ly by Pr agat Br ahmaswar up Pr amukh
Swãmi Mahãr ãj. The bhakt i-sampr adãy Bhagwãn Swãminãr ãyan
founded in His time has t hus emer ged as one of t he pur est and most
pr ogr essive for ms of Hinduism, int er nat ionally known as t he
BAPS Swãminãr ãyan Sanst hã.
The Vachanãmr ut 20
H.D.H. Pramukh Swãmi Mahãrãj
“In t he good of ot her s lies our own...” This maxim by Pr amukh
Swãmi Mahãr ãj is not only an inspir ing call for all humanit y, but
also r eflect s t he spir it of his ser vices t o man and societ y. Acclaimed
as a unique and r ar e holy soul of India, Pr amukh Swãmi Mahãr ãj
was bor n on 7 December 1921 CE in t he village of Chansad, Gujãr ãt .
He is t he fift h successor in t he illust r ious spir it ual t r adit ion of
Bhagwãn Swãminãr ãyan. He is t he embodiment of t he univer sal
Hindu ideals in all it s pr ist ine glor y. In his pr esence doubt s dissolve,
confusions clear , hur t s heal and t he mind finds peace. His selfless
love equally soot hes and blesses childr en, yout hs and senior s,
r egar dless of cast e, cr eed or st at us.
As t he guiding light of t he BAPS Swãminãr ãyan Sanst hã,
Pr amukh Swãmi has inst illed char act er in count less people, t hus
cr eat ing a mor ally sound communit y.
Out of compassion for humanit y, he has visit ed over 15,000
villages and cit ies, sanct ified over 250,000 homes and wr it t en over
500,000 let t er s. He has usher ed a cult ur al, mor al and spir it ual
r enaissance in India and abr oad by est ablishing over 400 mandir s.
His divine humanism has pr ovided succour t o count less people in
t imes of nat ural cat ast rophe and need.
His st r iking humilit y, simplicit y and spir it ualism have
impr essed many r eligious and int er nat ional leader s. Above all, his
profound experience and realisat ion of God is t he essence of his
success and divine lust r e.


The Vachanãmr ut 21
The BAPS Swãminãrãyan Sansthã
The Bochãsanwãsi Akshar pur ushot t am Shr i Swãminãr ãyan
Sanst hã (BAPS Swãminãr ãyan Sanst hã) is a socio-spir it ual Hindu
or ganisat ion wit h it s r oot s in t he t r adit ions of t he Vedas. It began
concept ually in t he 18
t h
cent ur y wit h t he bir t h of Bhagwãn
Swãminãr ãyan and was est ablished officially in 1907 by Shãst r i
Yagnapur ushdãs (Shãst r iji Mahãr ãj). It has r eached out far and
wide t o clear t he confusions and quest ions t hat cr owd t he mor al,
social and mat erial world. And because it is founded on et ernal
spir it ual pr inciples, it will cont inue t o do so in t he fut ur e. It s
st r engt h lies in t he pur it y of it s nat ur e and t he clar it y of it s pur pose.
The BAPS Swãminãr ãyan Sanst hã st r ives t o ser ve societ y by
aiming at families and individuals. At t ent ion is focused on people,
ir r espect ive of class, cr eed, colour and count r y – t hr ough var ious
inspir at ional pr oject s. It has an int er nat ional r each wit h a
worldwide net work of over 6,800 cent r es and has r eceived many
nat ional and int er nat ional awar ds. It s wide r ange of humanit ar ian
act ivit ies – educat ional, envir onment al, social, medical, mor al and
cult ur al – has given it t he dist inct ive st at us of being a Non -
gover nment al Or ganizat ion in Consult at ive St at us wit h t he
Economic and Social Council of t he Unit ed Nat ions. It s wor ld-
r enowned cult ur al and spir it ual complexes like Akshar dhãm and t he
Shr i Swãminãr ãyan Mandir in London ar e some of it s epoch-making
cont r ibut ions t o societ y.
The Sanst hã r uns eight hospit als and healt hcar e cent r es, 23
per manent educat ional inst it ut ions and 30 per manent cent r es for
t r ibal uplift . For mor al uplift , t he Sanst hã is const ant ly involved in
de-addict ion campaigns. Dur ing t imes of nat ur al disast er s, t he
Sanst hã invar iably r eaches out t o pr ovide r elief and r ehabilit at ion.
Complet e det ails of it s act ivit ies, as well as it s philosophy, hist or y
and worldwide net work, can be accessed on it s websit e at
www.swaminar ayan.or g.
Today, over a million Swãminãr ãyan follower s begin t heir day
wit h puja and medit at ion, lead honest lives and devot e valuable hours
of per sonal t ime in ser ving ot her s. No alcohol, no addict ions, no
adult er y, no meat and pur it y of conduct ar e t heir five lifet ime vows.
Such pur e mor alit y and spirit ualit y forms t he foundat ion of over 160
humanit ar ian ser vices per for med by t he BAPS Swãminãr ãyan
Sanst hã. In addit ion t o t he myr iad act ivit ies in which t he Sanst hã is
The Vachanãmr ut 22
involved, it s foundat ion is fir mly r oot ed in spir it ualit y. It has over
690 well-educat ed sãdhus who work fullt ime t o help it realise it s
mission. Ther e ar e over 500 mandir s wor ldwide, each one ser ving as
a cent r e for a wide r ange of spir it ual, mor al and cult ur al act ivit ies.
The BAPS Swãminãr ãyan Sanst hã is fir mly r oot ed in t he belief t hat
t hose who wish t o ser ve humanit y must be spir it ually pur e, and only
t hose who ar e spir it ually pur e can ser ve societ y sincer ely.
Under t he inspir at ion and guidance of H.D.H. Pr amukh Swãmi
Mahãr ãj, t he BAPS Swãminãr ãyan Sanst hã, has ear ned an
endear ing and unique place in t he hear t s of millions t hr oughout t he
world.


The Vachanãmr ut 737
Ta b le of Con t en t s

Ga dh a dã I Sect i on
Gadhadã I-1 Cont inuously Engaging One’s Mind on God ...................1
Gadhadã I-2 Thr ee Levels of Vairãgya ....................................................3
Gadhadã I-3 Remember ing t he Divine Act ions and
Incident s of God............................................................4
Gadhadã I-4 J ealousy like t hat of Nãr adji ............................................4
Gadhadã I-5 Per sist ence in Medit at ion ..................................................6
Gadhadã I-6 One wit h Wisdom and One wit hout Wisdom.................6
Gadhadã I-7 Anvay-Vyat ir ek ....................................................................7
Gadhadã I-8 Engaging t he Indr iyas in
t he Ser vice of God and His Sant ...............................8
Gadhadã I-9 Desir ing Not hing Except God ............................................8
Gadhadã I-10 The Ungr at eful Sevakr ã m .................................................9
Gadhadã I-11 ‘Vã sa nã’; An Ekãnt ik Bhakt a ........................................ 10
Gadhadã I-12 The At t r ibut es of t he Element s; Cr eat ion .................. 11
Gadhadã I-13 Plant ing t he Br anch of a Banyan or
Pipal Tr ee Elsewher e ............................................... 15
Gadhadã I-14 “Ant e Yã Mat ihi Sã Gat ihi”............................................ 16
Gadhadã I-15 Not Becoming Discour aged in Medit at ion................... 19
Gadhadã I-16 Wisdom ............................................................................... 20
Gadhadã I-17 Negat ive Influence in Sat sang;
Not Ut t er ing Discour aging Wor ds......................... 21
Gadhadã I-18 Denouncing t he Vishays; A Haveli ................................ 22
Gadhadã I-19 The Int er dependency of Ãt mã -r ealisat ion and
Ot her Vir t ues ............................................................. 26
Gadhadã I-20 An Ignor ant Per son; Seeing One’s Own Self................ 27
Gadhadã I-21 One Possessing Ekãnt ik Dhar ma;
The Two For ms of Akshar ....................................... 29
Gadhadã I-22 Singing wit hout Remember ing God Is as Good as
Not Singing at All; The Digit ‘1’............................. 32
Gadhadã I-23 Empt ying a Pot of Wat er ;
Remaining in an Elevat ed Spir it ual St at e ......... 33
Gadhadã I-24 The Elevat ed Spir it ual St at e of Gnãn; ‘Sour ness’
in t he For m of
t he Under st anding of God’s Gr eat ness ................ 35
Gadhadã I-25 The Flow of Twent y Pails of Wat er ............................... 38
Gadhadã I-26 A Genuine Amor ous Devot ee;
The Nir gun St at e ...................................................... 41
Gadhadã I-27 The Under st anding by which God
Et er nally Resides wit hin One ................................ 43
The Vachanãmr ut 738
Gadhadã I-28 A Smoulder ing Log; Pr ogr essing and Regr essing ...... 45
Gadhadã I-29 Int ensifying t he For ce of Dhar ma, Gnãn, Vairãgya
and Bhakt i;
Prãr abdha, Gr ace and Per sonal Endeavour ........ 46
Gadhadã I-30 Thought s t hat Leave a Last ing Impr ession................ 48
Gadhadã I-31 Gr eat ness Is Due To Fait h.............................................. 50
Gadhadã I-32 A Nest and a St ake .......................................................... 51
Gadhadã I-33 Blind Fait h, Love and Under st anding ......................... 55
Gadhadã I-34 Set t ing t he Wor ld in Mot ion ........................................... 56
Gadhadã I-35 Safeguar ding One’s Liber at ion ...................................... 58
Gadhadã I-36 A Tr ue Renunciant , Based on
t he Example of a Pauper ......................................... 60
Gadhadã I-37 At t achment t o One’s Nat ive Place;
Eleven Honours ......................................................... 61
Gadhadã I-38 A Mer chant ’s Balance Sheet ........................................... 63
Gadhadã I-39 Those Possessing t he Nir vikalp or
Savikalp St at e........................................................... 67
Gadhadã I-40 Savikalp and Nir vikalp Samãdhi ................................. 69
Gadhadã I-41 “Eko’ham Bahu Syã m” .................................................... 71
Gadhadã I-42 The Obser vance of t he Mor al Do’s and Don’t s............. 73
Gadhadã I-43 The Four Types of Liber at ion ......................................... 76
Gadhadã I-44 A Red-hot Br anding Ir on; A Dagli ................................. 78
Gadhadã I-45 Does God Possess a For m or Is He For mless?............ 80
Gadhadã I-46 The Cr eat ion and Dest r uct ion of Ãkã sh ...................... 82
Gadhadã I-47 The Char act er ist ics of Those Who Have
t he Four Types of Fir mness .................................... 84
Gadhadã I-48 The Four Types of Kusangis ........................................... 87
Gadhadã I-49 ‘Ant ar dr asht i’..................................................................... 88
Gadhadã I-50 One Possessing a Shar p Int ellect .................................. 90
Gadhadã I-51 Only a Diamond Can Cut a Diamond........................... 91
Gadhadã I-52 Realising God t hr ough t he Four Scr ipt ur es ................ 93
Gadhadã I-53 Pr ogr ess and Regr ess ....................................................... 96
Gadhadã I-54 Upholding Bhãgwat Dhar ma;
The Gat eway t o Liber at ion ..................................... 97
Gadhadã I-55 Resolut eness in Wor ship, Remembr ance and
Obser vance of Religious Vows ................................ 98
Gadhadã I-56 Hollow St ones .................................................................... 99
Gadhadã I-57 The Most Ext r aor dinar y Means t o
At t ain Liber at ion.................................................... 103
Gadhadã I-58 The Body, Bad Company and Past Sanskãr s; One
Becomes like One Per ceives t he Gr eat ............... 105
Gadhadã I-59 Unpar alleled Love .......................................................... 106
The Vachanãmr ut 739
Gadhadã I-60 Obser ving Ekãnt ik Dhar ma;
Er adicat ing Wor ldly Desir es ................................ 108
Gadhadã I-61 King Bali ........................................................................... 110
Gadhadã I-62 Acquir ing t he Vir t ues of Sat ya, Shauch, Et c. ........... 112
Gadhadã I-63 Fait h; Realising God Per fect ly..................................... 114
Gadhadã I-64 The Relat ionship bet ween Shar ir and Shar ir i; A
Mast er -Ser vant Relat ionship .............................. 119
Gadhadã I-65 ‘Gnã n-shakt i’, ‘Kr iyã -shakt i’ and
‘Ichchhã -shakt i’........................................................ 121
Gadhadã I-66 Misint er pr et ing t he Wor ds of t he Scr ipt ur es; The
Four Emanat ions of God ....................................... 124
Gadhadã I-67 Acquir ing t he Vir t ues of t he Sat pur ush..................... 126
Gadhadã I-68 God For ever Resides in t he Eight Types of Mur t is
and in t he Sant ....................................................... 128
Gadhadã I-69 The Dhar ma of a Wicked Per son and a Sãdhu ......... 130
Gadhadã I-70 Kãkã bhãi’s Quest ion;
A Thief Injur ed by a Thor n.................................... 131
Gadhadã I-71 God Manifest s wit h His Akshar dhã m ....................... 136
Gadhadã I-72 Fait h Coupled wit h t he Knowledge of
God’s Gr eat ness....................................................... 139
Gadhadã I-73 Conquer ing Lust ;
Becoming Fr ee of Wor ldly Desir es ...................... 143
Gadhadã I-74 Under st anding Is Measur ed in
Times of Har dship .................................................. 150
Gadhadã I-75 Redeeming Sevent y-One Gener at ions ........................ 151
Gadhadã I-76 An Angr y Per son, a J ealous Per son,
a Deceit ful Per son and
an Egot ist ical Per son ............................................. 153
Gadhadã I-77 Not Invalidat ing Dhar ma under
t he Pr et ext of Gnã n................................................. 153
Gadhadã I-78 The Pr edominance of Place, Time, Et c. ...................... 156

Sã r a n gpu r Sect i on
Sãr angpur -1 Conquer ing t he Mind...................................................... 166
Sãr angpur -2 Developing Affect ion for t he For m of God .................. 168
Sãr angpur -3 ‘Shravan’, ‘Mana n’, ‘Nididhyãs’ and ‘Sã kshãt kãr’.... 172
Sãr angpur -4 Wisdom in Discer ning bet ween
Ãt mã and Non-Ãt mã ............................................. 175
Sãr angpur -5 Anvay-Vyat ir ek ............................................................... 177
Sãr angpur -6 Two St at es wit hin Each St at e;
The Four Types of Speech...................................... 180
Sãr angpur -7 Na imishãr anya Kshet ra ............................................... 183
The Vachanãmr ut 740
Sãr angpur -8 The Char act er ist ics of J ealousy.................................. 184
Sãr angpur -9 The Pr evalence of t he Dhar ma of t he Yugs; ‘St hãn’. 185
Sãr angpur -10 A Physical Per spect ive ver sus t he Ãt mã’s
Per spect ive; Being Beat en by Shoes ................... 187
Sãr angpur -11 Per sonal Endeavour ....................................................... 188
Sãr angpur -12 Thinking about t he Ãt mã .............................................. 191
Sãr angpur -13 Losing Fait h and Not Losing Fait h ............................ 193
Sãr angpur -14 Laziness and Infat uat ion.............................................. 194
Sãr angpur -15 Obst inat e, Mediocr e and Mat ur e Gopis ..................... 199
Sãr angpur -16 Nar nã rãyan’s Aust er it ies ............................................. 202
Sãr angpur -17 Differ ences among Mukt as;
The Br anch of a Tamar ind Tr ee........................... 203
Sãr angpur -18 Saline Land ...................................................................... 205

Kã r i yã n i Sect i on
Kãr iyãni -1 A Wor m and a Bee .......................................................... 210
Kãr iyãni -2 A Cur sed Int ellect ........................................................... 215
Kãr iyãni -3 Shuk Muni Is a Gr eat Sãdhu;
A Per son Cannot Be Known by
His Super ficial Nat ur e .......................................... 217
Kãr iyãni -4 Awar eness of t he J iva and t he Wit ness..................... 220
Kãr iyãni -5 God’s Pur pose for Assuming an Avat ã r ..................... 221
Kãr iyãni -6 One Who Possesses Mat sar.......................................... 223
Kãr iyãni -7 Va irãgya Due t o Obsession;
Ult imat e Liber at ion............................................... 225
Kãr iyãni -8 The Sagun and Nir gun For ms of God ......................... 228
Kãr iyãni -9 Obst inacy like a Buffalo................................................ 230
Kãr iyãni -10 Checking t he Pulse; Aust er it ies .................................. 231
Kãr iyãni -11 The Char act er ist ic of Affect ion .................................... 234
Kãr iyãni -12 Dest r oying t he Kãr an Body; A Tamar ind Seed ........ 237

Loyã Sect i on
Loyã -1 Anger ; Developing Complet e Sat sang........................ 239
Loyã -2 One wit h Fait h, Gnãn, Cour age or Affect ion ............. 244
Loyã -3 One wit h Fait h in God Coupled wit h
t he Knowledge of His Gr eat ness.......................... 247
Loyã -4 If One Doubt s God, One Cannot Be Said
t o Have Over come Mã yã ....................................... 249
Loyã -5 Cont r olling t he Indr iyas and t he Ant ahkar an ......... 251
Loyã -6 Pur ifying t he Company One Keeps ............................. 254
Loyã -7 Realising God t hr ough t he Indr iyas,
t he Ant ahkar an and Exper ience.......................... 260
The Vachanãmr ut 741
Loyã -8 Er adicat ing t he Over -Excit abilit y of
t he Indr iyas; Accept ing Only Wor ds Relat ed t o
One’s Inclinat ion ..................................................... 268
Loyã -9 Fact or s which Lead t o t he Development of
Dhar ma, Gnãn, Vairãgya and Bhakt i ................ 273
Loyã -10 Remaining Uninfat uat ed .............................................. 274
Loyã -11 Beliefs of a Holy and Unholy Per son .......................... 281
Loya -12 The Six Levels of Fait h; Savikalp and Nir vikalp
Fa it h .......................................................................... 283
Loyã -13 Not Being Over come by
Adver se Cir cumst ances ......................................... 285
Loyã -14 Per sonal Pr efer ences ...................................................... 289
Loyã -15 Explaining Ãt mãdar shan Using
t he Analogies of a Doll and a Cow....................... 292
Loyã -16 Wor ldly Desir es Becoming Blunt and Upr oot ed ...... 297
Loyã -17 Rever ence and Condemnat ion...................................... 300
Loyã -18 Convict ion of God ............................................................ 304

P a n ch ã l ã Sect i on
Panchã lã -1 One Who Is Int elligent ;
Applying a Thought Pr ocess ................................. 311
Panchã lã -2 Sãnkhya and Yoga .......................................................... 314
Panchã lã -3 Muni Bã wã; That Which Is Inst r ument al in
At t aining Liber at ion Is Known as Int elligence 321
Panchã lã -4 Per ceiving Divinit y in
t he Human Tr ait s of God ...................................... 327
Panchã lã -5 Wher e Is Conceit Appr opr iat e,
and Wher e Is Humilit y Appr opr iat e?................. 334
Panchã lã -6 Those wit h Fir m Upã sa nã At t ain Liber at ion .......... 335
Panchã lã -7 The ‘Mã yã’ of a Magician ............................................... 337

Ga dh a dã I I Sect i on
Gadhadã II-1 The Cause of Infat uat ion .............................................. 342
Gadhadã II-2 A Small St r eamlet of Wat er ........................................ 347
Gadhadã II-3 The Pat h of Amor ousness and
t he Knowledge of t he Ãt mã ................................... 349
Gadhadã II-4 Const ant Cont emplat ion Is Achieved t hr ough
Mã hã t myã and Shr addha;
A Tor n Waist clot h and a Gour d ........................... 352
Gadhadã II-5 Fidelit y and Cour age...................................................... 355
Gadhadã II-6 A Dr aft ; The Nat ur e of t he Chit t ................................. 356
Gadhadã II-7 A Poor Man....................................................................... 358
The Vachanãmr ut 742
Gadhadã II-8 Ekãdashi; ‘Gnã n-Yagna’; ‘Ant ar dr asht i’.................... 359
Gadhadã II-9 Convict ion of God; Realising God t o be
like Ot her Avat ãr s Is Blasphemy...................... 364
Gadhadã II-10 Safeguar ding t he Foet us in
t he For m of Fait h in God ....................................... 367
Gadhadã II-11 All Kar mas Becoming a For m of Bhakt i ................... 373
Gadhadã II-12 The Ar t of Ruling............................................................. 375
Gadhadã II-13 Divine Light ...................................................................... 377
Gadhadã II-14 Nir vikalp Samadhi ......................................................... 382
Gadhadã II-15 Keeping Enmit y t owar ds One’s Swabhãvs ................ 384
Gadhadã II-16 Fait h in God and Fait h in Dhar ma ............................. 385
Gadhadã II-17 The Element s in t he For m of God; ‘St hit apr agna’... 390
Gadhadã II-18 Nãst iks and Shushka-Vedãnt is .................................. 393
Gadhadã II-19 Wr it ing a Let t er Having Become Dist r essed by
Hear ing Shushka-Vedãnt a Scr ipt ur es............... 396
Gadhadã II-20 How Do t he Facult y of Knowing and
t he St r engt h of t he Indr iyas of One Who Has
Mast er ed Samãdhi Incr ease?............................... 398
Gadhadã II-21 The Main Pr inciple ......................................................... 400
Gadhadã II-22 Two Ar mies; The Inst allat ion of Nar-Nã rãyan........ 403
Gadhadã II-23 Heat and Fr ost ................................................................ 406
Gadhadã II-24 Resolut eness in Sãnkhya and in Yoga;
Choko-Pãt lo.............................................................. 408
Gadhadã II-25 A Renunciant Who Har bour s
Wor ldly Desir es and a Householder
Who Has No Wor ldly Desir es............................... 409
Gadhadã II-26 Suppr essing Ãt ma -r ealisat ion and
Ot her Vir t ues if They Obst r uct Bhakt i .............. 411
Gadhadã II-27 The Gr eat Ar e Pleased When
No Impur e Desir es Rema in.................................. 412
Gadhadã II-28 Mahã rãj’s Compassionat e Nat ur e; A ‘Lifeline’........ 415
Gadhadã II-29 The Char act er ist ics of One Who Is At t ached t o
God ............................................................................. 417
Gadhadã II-30 Not Becoming Bound by Women and Gold................ 418
Gadhadã II-31 Associat ing wit h Br ahma t hr ough Cont emplat ion . 419
Gadhadã II-32 A Cact us Plant ; Unhinder ed Bhakt i .......................... 423
Gadhadã II-33 The Vow of Non-Lust ...................................................... 424
Gadhadã II-34 Ar e t he Element s J ad or Chait anya?......................... 428
Gadhadã II-35 The Under gr ound St or e of Gr ains ............................... 429
Gadhadã II-36 Four Means of Maint aining Cont inuous Vr ut t i ....... 433
Gadhadã II-37 Er adicat ing One’s Innat e Nat ur es;
Even a Per son Possessing Gnãn Behaves
Accor ding t o His Nat ur e ........................................ 434
The Vachanãmr ut 743
Gadhadã II-38 Mãnchã Bhakt a; ‘Mer ging’............................................. 435
Gadhadã II-39 Nat ur al Vir t ues............................................................... 437
Gadhadã II-40 Offer ing One Ext r a Pr ost r at ion ................................... 440
Gadhadã II-41 A Bone in t he For m of Egot ism.................................... 442
Gadhadã II-42 Akshar Has Bot h Sagun and Nir gun Aspect s; The
Key.............................................................................. 443
Gadhadã II-43 Br ahmaswar up Love ...................................................... 445
Gadhadã II-44 The Char act er ist ics of Godly and
Demonic People ....................................................... 446
Gadhadã II-45 Expelling t he Hor de of t he Fift y-One Bhut s ............. 447
Gadhadã II-46 The ‘Deat h-line’; Falling fr om Ekãnt ik Dhar ma ...... 449
Gadhadã II-47 A Split in t he Pr ut hvi Down t o Pã t ã l ......................... 450
Gadhadã II-48 The ‘Vandu’ Devot ional Songs;
Taking Bir t h in t he Company of t he Sant ......... 452
Gadhadã II-49 A Gr eat Differ ence Exist s bet ween
God’s For m and Mãyik For ms;
Not Becoming Cont ent wit h Spir it ual
Discour ses, Devot ional Songs, et c. ...................... 454
Gadhadã II-50 The Fundament al Pr inciple;
Wor ldly At t achment ............................................... 455
Gadhadã II-51 The Char act er ist ics of One Who
Behaves as t he Ãt mã ............................................. 456
Gadhadã II-52 What Befit s a Renunciant and
What Befit s a Householder .................................. 457
Gadhadã II-53 Not Being Able t o Per ceive
One’s Own Flaws Is Delusion .............................. 459
Gadhadã II-54 Sat sang Is t he Gr eat est Spir it ual Endeavour ; A
‘Gokhar ’; Pr ofound At t achment ............................ 460
Gadhadã II-55 A Goldsmit h’s Wor kshop............................................... 461
Gadhadã II-56 A Light ly Dyed Clot h...................................................... 464
Gadhadã II-57 The Example of a Lizar d; A ‘Cat -like’ Devot ee......... 465
Gadhadã II-58 The Flour ishing of a Sampr adã y................................. 468
Gadhadã II-59 Ult imat e Liber at ion....................................................... 469
Gadhadã II-60 Over coming Difficult ies; Being Loyal ......................... 470
Gadhadã II-61 Niyams, Fait h in God, and Loyalt y............................. 473
Gadhadã II-62 Ãt mã -Realisat ion, Fidelit y and Ser vit ude ............... 474
Gadhadã II-63 Gaining St r engt h............................................................. 479
Gadhadã II-64 Pur ushot t am Bhat t ’s Quest ion.................................... 480
Gadhadã II-65 The Over-Wise ................................................................. 483
Gadhadã II-66 Quest ions t o t he Senior Sãdhus;
Holding a Red-Hot Ir on Ball ................................ 485
Gadhadã II-67 The Gangãjaliyo Well..................................................... 489

The Vachanãmr ut 744
Va r t ã l Sect i on
Var t ã l-1 Nir vikalp Samãdhi ......................................................... 493
Var t ã l-2 Realising God t hr ough t he Four Scr ipt ur es;
Kãndãsji’s Quest ion ............................................... 495
Var t ã l-3 Four Types of Eminent Spir it ual People ................... 500
Var t ã l-4 A Fount ain........................................................................ 502
Var t ã l-5 One Should Not Perceive Mã yã in God; Per for ming
Similar Ser vice ........................................................ 504
Var t ã l-6 Chimanr ãvji’s Quest ion................................................. 506
Var t ã l-7 The Char act er ist ics of Godly and
Demonic People; Anvay-Vyat ir ek ....................... 509
Var t ã l-8 A Spider ’s Web ................................................................ 510
Var t ã l-9 How Can One Exper ience
t he Nir gun Bliss of God?........................................ 512
Var t ã l-10 How t he J iva At t ains Liber at ion ................................ 512
Var t ã l-11 The Dest r uct ion of t he J iva; Love for
t he Sat pur ush Is t he Only Means t o Realising
t he Ãt mã ................................................................... 514
Var t ã l-12 Fait h Coupled wit h t he Knowledge of
God’s Gr eat ness....................................................... 517
Var t ã l-13 If Br ahma Per vades, How Can It Possess
a For m?...................................................................... 519
Var t ã l-14 Whom a Non-believer Consider s a Sinner
Is Not a Sinner , and Whom He Consider s t o
be Sincer e in His Dhar ma
Is Not Really So ...................................................... 521
Var t ã l-15 The Reasons for Becoming Godly and Demonic....... 522
Var t ã l-16 Not Feeling Comfor t able wit h
Wor ldly Gr eat Men ................................................. 523
Var t ã l-17 An Enlight ened Per son Has Conquer ed
His Indr iyas ............................................................. 524
Var t ã l-18 Fact s That Must Be Under st ood ................................. 527
Var t ã l-19 Becoming a Devot ee of God; Indiscr et ion................... 531
Var t ã l-20 King J anak’s Under st anding........................................ 532

Amdã vã d Sect i on
Amdã vãd-1 Mir aculous Medit at ion .................................................. 534
Amdã vãd-2 Per for ming Puja aft er Washing and Bat hing........... 536
Amdã vãd-3 The Implant ed Br anch of a Banyan Tr ee; Upsham 538

Ga dh a dã I I I Sect i on
Gadhadã III-1 The Inclinat ions of Gnãn and Affect ion ..................... 542
The Vachanãmr ut 745
Gadhadã III-2 The At t ainment of All Pur ushãr t hs;
Incar nat e God in t he For m of t he Gur u .............. 545
Gadhadã III-3 Compassion and Affect ion ............................................ 547
Gadhadã III-4 Bãdhit ãnuvr ut t i .............................................................. 551
Gadhadã III-5 Bhakt i Coupled wit h t he Knowledge of
God’s Gr eat ness....................................................... 553
Gadhadã III-6 The Fr iendship bet ween t he Mind and t he J iva ...... 556
Gadhadã III-7 An Ir on Nail ..................................................................... 558
Gadhadã III-8 Remaining Et er nally Happy........................................ 559
Gadhadã III-9 The Gat eway in t he For m of Awar eness .................... 560
Gadhadã III-10 Vr undãvan and Kãshi .................................................... 562
Gadhadã III-11 Under st anding like t hat of Sit ã ji................................ 564
Gadhadã III-12 A Magical Technique ...................................................... 566
Gadhadã III-13 Maint aining Ekãnt ik Dhar ma amidst
Adver se Cir cumst ances ......................................... 567
Gadhadã III-14 The Kãyast h’s Indiscr et ion; A Donkey ....................... 570
Gadhadã III-15 Applying Bandages t o Wounds .................................... 576
Gadhadã III-16 The Vow of Fidelit y......................................................... 577
Gadhadã III-17 The St or y of Bhar at ji ..................................................... 579
Gadhadã III-18 The Degener at ion of Wor ldly Desir es ......................... 580
Gadhadã III-19 Two Undesir able Tr ait s of a Renunciant .................. 582
Gadhadã III-20 ‘Swabhãv’, ‘Prakrut i’ and ‘Vã sa nã ’.............................. 583
Gadhadã III-21 A Golden Thr ead; Dhar ma Possesses t he
Same Eminence as Bhakt i ................................... 584
Gadhadã III-22 An Int imat e For m of Bhakt i ........................................ 587
Gadhadã III-23 Mãnsi Puj ã ....................................................................... 590
Gadhadã III-24 Sixt een Spir it ual Endeavour s;
Va irãgya Due To Gnã n........................................... 592
Gadhadã III-25 Pleasing Shr iji Mahãr aj;
A Tr ue Devot ee of God............................................ 595
Gadhadã III-26 The Sant Who Suppr esses His Mind and Indr iyas . 598
Gadhadã III-27 Not Keeping Any Obst inacy.......................................... 600
Gadhadã III-28 Falling fr om t he Pat h of God ........................................ 604
Gadhadã III-29 Two Twent y-Year-Old Devot ees of God ...................... 607
Gadhadã III-30 Const ant Awar eness of Five Thought s ...................... 610
Gadhadã III-31 A Met hod of Medit at ion Using t he
Example of a Shadow............................................. 611
Gadhadã III-32 Commit t ing Sins under t he Pr et ext of Knowing
God’s Gr eat ness....................................................... 613
Gadhadã III-33 Not Allowing t he Mind t o Become Affect ed by Four
Things ........................................................................ 615
Gadhadã III-34 Maint aining Desir es Only for God............................... 619
The Vachanãmr ut 746
Gadhadã III-35 For cefully Alt er ing One’s Innat e Nat ur e;
God Is Maligned When
His Bhakt a Is Maligned ........................................ 621
Gadhadã III-36 The Most Ext r aor dinar y Spir it ual Endeavour for
Liber at ion ................................................................. 625
Gadhadã III-37 Object s Enjoyed Pr eviously Ar e Remember ed in
Times of Pover t y...................................................... 627
Gadhadã III-38 The Sãnkhya Scr ipt ur es and Ot her s; Remaining
For ever Happy......................................................... 629
Gadhadã III-39 Vishalyakar ani Her bal Medicine ................................ 630





Addi t i on a l Va ch a n ã mr u t s
Bhugol-Khagol Regar ding Geogr aphy and Ast r onomy........................ 661
Amdã vãd-4 ..................................................................................... 638
Amdã vãd-5 ..................................................................................... 640
Amdã vãd-6 ..................................................................................... 642
Amdã vãd-7 ..................................................................................... 644
Amdã vãd-8 ..................................................................................... 645
Ashl ã li ..................................................................................... 647
J et alpur -1 ..................................................................................... 648
J et alpur -2 ..................................................................................... 650
J et alpur -3 ..................................................................................... 653
J et alpur -4 ..................................................................................... 655
J et alpur -5 ..................................................................................... 658





The Vachanãmr ut 1
SECTI ON I
Ga d h a d ã I -1
Con t i n u ou sly En ga gi n g On e’s Mi n d on God
1 On t he night of Mãgshar sudi 4, Samvat 1876 [21 November
1819], Shr iji Mahãr ãj had come t o t he resident ial hall of t he sãdhus
i n Dãdã Khãchar ’s darbãr in Gadhadã. He was dressed ent ir ely in
whit e clot hes. At t hat t ime, an assembly of sãdhus as well as
devot ees from various places had gat hered before Him.
2 Ther eupon Shr iji Mahãr ãj asked, “Which is t he most difficult of
all spir it ual endeavour s?”
3 The brahmachãris, sãdhus and hou seholders answered
accor ding t o t heir own under st anding, but none could give a
sat isfact or y r eply.
4 Shr iji Mahãr ãj t hen said, “Allow Me t o answer . Ther e is no
spir it ual endeavour mor e difficult t han t o cont inuously engage one’s
mind on t he for m of God. The scr ipt ur es st at e t hat t her e is no
gr eat er at t ainment for a per son whose mind’s vrut t i is const ant ly
focused on t he form of God, because t he form of God is like a
chintãmani. J ust as a person who possesses a chintãmani at t ains
what ever he desir es, a per son whose mind’s vrut t i is const ant ly
focused on t he form of God can inst ant ly see, if he so wishes, t he
for ms of jiva, ishwar, m ãyã and Br ahma. He can also see Vaikunt h,
Golok, Brahmamahol and t he ot her abodes of God. Therefore, t here
is no spir it ual endeavour mor e difficult nor is t her e any gr eat er
at t ainment t han t o cont inuously engage one’s mind on t he for m of
God.”
5 Thereaft er, t he devot ee Govardhanbhãi Shet h asked Shr iji
Mahãr ãj, “What is t he nat ur e of God’s m ãyã?”
6 Shr iji Mahãr ãj replied, “Mãyã is anyt hing t hat obst r uct s a
devot ee of God while medit at ing on God’s form.”
7 Then Mukt ãnand Swãmi inquired, “What t ype of body does a
devot ee of God at t ain when he leaves his physical body, which is
composed of t he five bhuts, and goes t o t he abode of God?”
The Vachanãmr ut 2
8 Shr iji Mahãr ãj answered, “A devot ee who has sought refuge in
Dhar makul will at t ain, by t he wish of God, a divine body composed of
Brahma. When such devot ees leave t heir body and go t o t he abode of
God, some go by sit t ing on Gar ud, some go by sit t ing on a char iot and
some go by sit t ing on a celest ial vehicle. This is how t hey r each t he
abode of God. Those who have mast er ed yogic sam ãdhi can act ually
wit ness t hese event s.”
9 Ther eaft er , t he devot ee Har ji Thakkar asked Shr iji Mahãr ãj,
“Some have been pr act ising satsang for quit e some t ime, yet t hey do
not harbour t he same profound love for t he Sat sang fellowship as
t hey do for t heir own body and relat ives. What is t he reason for
t his?”
10 Shr iji Mahãr ãj explained, “Such a per son has not fully realised
t he great ness of God. Consequent ly, when t he S ant – by whose
associat ion God’s gr eat ness is fully r ealised – t alks t o him about his
swabhãvs, t he per son is not able t o over come t hem. Inst ead, he bear s
an aver sion t owar ds t he S ant . It is due t o t his sin t hat he does not
develop int ense love for t he Sat sang fellowship. Aft er all, sins
commit t ed elsewher e ar e washed away t hr ough associat ion wit h t he
S ant, but sins commit t ed against t he S ant are washed away only by
t he grace of t he S ant himself, not by any ot her means. The
scr ipt ur es also st at e:
•-(ˇ| ·| ∑ - +|+ -|u ˇ| ·| |flŸ‡(|-–
-|u ˇ| ·| ∑ - +|+ fl|˝ ‹ +| ~|fl(|-+
i


i
An ya-kshetre krutam pãpam teertha-kshet re vinashyat i |
Teert ha-kshetre krutam pãpam vajra-lepo bhavishyat i | |
Sins commit t ed elsewher e ar e dest r oyed at a place of pilgr image; [but ] sins
commit t ed at a place of pilgr image ar e as if et ched in ir on [i.e. t ot ally
ir r edeemable].
Skand Pur ãn
The Vachanãmr ut 3
Therefore, if one does not bear an aversion t owards t he S ant, one
develops profound love for t he Sat sang fellowship.”
| | Vachanãmr ut Gadhadã I-1 | | 1 | |
Ga d h a d ã I -2
Th r ee Levels of Va i r ã gya
1 On t he night of Mãgshar sudi 5, Samvat 1876 [22 November
1819], Shr iji Mahãr ãj was sit t ing in Dãdã Khãchar ’s darbãr in
Gadhadã. He was dr essed ent ir ely in whit e clot hes. At t hat t ime, an
assembly of sãdhus as well as devot ees from various places had
gat her ed befor e Him.
2 Ther eupon Mayãr ãm Bhat t asked Shr iji Mahãr ãj, “Mahãr ãj,
please descr ibe t he char act er ist ics of t he highest , int er mediat e and
lowest levels of vairãgya?”
3 Shr iji Mahãr ãj explained, “A person who has t he highest level of
vairãgya engages in wor ldly act ivit ies, eit her by God’s command or
as a consequence of his prãrabdha karmas. But , like King J anak, he
is not affect ed by t hose act ivit ies. He may indulge in t he most
allur ing of t he panchvishays – sight s, sounds, smells, t ast es and
t ouch – at t ained as a consequence of his own prãrabdha, but he does
so deject edly and wit h t ot al indifference t owards t hem. Those
vishays ar e unable t o ent ice him; t hus, his r enunciat ion r emains
undiminished. He invar iably views t hose vishays as flawed and
t r eat s t hem like enemies. Mor eover , he const ant ly r emains in
cont act wit h sãdhus and t he sacr ed scr ipt ur es, and r emains in t he
ser vice of God. Even if he wer e t o encount er adver se places, t imes,
company, et c.
1
, his under st anding would not diminish. Such a
person is said t o possess t he highest level of vairãgya.
4 "A person who has an int ermediat e level of vairãgya also
indulges in t he best of t he panchvishays and remains unat t r act ed t o
t hem. But , if he wer e t o encount er adver se places, t imes, company,
et c., he would become at t ached t o t hose vishays. Consequent ly, his
level of vairãgya would diminish. Such a per son is said t o possess an
int ermediat e level of vairãgya.
5 “As for a person who has t he lowest level of vairãgya, if he were
t o encount er or dinar y or infer ior vishays, he may indulge in t hem,
but he would not become bound by t hem. However, if he were t o
The Vachanãmr ut 4
encount er and indulge in appealing vishays, he would become bound
by t hem. Such a person is said t o possess t he lowest level of
vairãgya.”
| | Vachanãmr ut Gadhadã I-2 | | 2 | |
Ga d h a d ã I -3
Remember i n g t h e Di vi n e Act i on s a n d I n ci d en t s of
God
1 On t he night of Mãgshar sudi 6, Samvat 1876 [23 November
1819], Shr iji Mahãr ãj was sit t ing in Dãdã Khãchar ’s darbãr in
Gadhadã. He was dr essed ent ir ely in whit e clot hes. At t hat t ime, an
assembly of munis as well as devot ees from various places had
gat her ed befor e Him.
2 Ther eupon Shr iji Mahãr ãj said, “Even one who can const ant ly
see t he form of God in his heart should recall t he divine act ions and
incident s of God performed in His various avat ãrs in var ious places.
He should also maint ain affect ion for t he brahmachãris, sãdhus and
satsangis , and should remember t hem as well. Why? Because if at
t he t ime of deat h he for get s God’s for m, but r emember s t he divine
act ions and incident s per for med by Him at var ious places, or if he
r emember s t hose satsangis , brahmachãris or sãdhus, t hen by t hat
associat ion, God’s for m will also be r emember ed. Ther eby, t hat
person at t ains an elevat ed spirit ual st at us and benefit s
t r emendously. That is why I per for m gr and Vishnu-yãgs; annually
celebr at e J anmãsht ami, Ek ãdashi and ot her obser vances; and gat her
brahmachãris, sãdhus and satsangis on t hese occasions. Aft er all,
even if a sinner r emember s t hese occasions at t he t ime of his deat h,
he will also at t ain t he abode of God.”
| | Vachanãmr ut Gadhadã I-3 | | 3 | |
Ga d h a d ã I -4
J ea lou sy li k e t h a t of Nã r a d ji
1 On Mãgshar sudi 7, Samvat 1876 [24 November 1819], Shr iji
Mahãr ãj was sit t ing in Dãdã Khãchar ’s darbãr in Gadhadã. He was
dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly of
The Vachanãmr ut 5
sãdhus as well as devot ees from various places had gat hered before
Him.
2 Then Shr iji Mahãr ãj said, “Devot ees of God should not harbour
jealousy amongst t hemselves.”
3 Ther eupon Ãnandãnand Swãmi said, “But Mahãr ãj, even t hen,
jealousy st ill r emains.”
4 Hear ing t his, Shr iji Mahãr ãj explained, “If one does harbour
jealousy, it should be like t hat of Nãr adji. Once, bot h Nãr adji and
Tumbar u went t o Vaikunt h for t he darshan of Lakshmi and
Nãr ãyan. Ther e, Tumbar u sang befor e t hem. As a r esult , bot h
La kshmi a nd Nãr ãyan were pleased and rewarded him wit h t heir
clot hes and or nament s. Seeing t his, Nãradji became jealous of
Tumbar u, and t hought , ‘I shall also lear n t o sing like Tumbar u and
please God.’
5 “Then, Nãradji learned t he art of singing and sang before God.
But God comment ed, ‘You do not know how t o sing like Tumbar u.’
Ther eaft er , Nãradji performed aust erit ies t o please Shiv and received
his blessings t o mast er t he ar t of singing. However , when he sang
befor e God again, God was st ill not pleased. In t his way, Nãr adji
cont inued for seven manvantars. Despit e t his, God would not be
pleased wit h his singing.
6 “Finally, Nãr adji lear ned t o sing fr om Tumbar u himself and
t hen sang befor e Shr i Kr ishna Bhagwãn in Dwãr ikã. Only t hen was
Shr i Kr ishna Bhagwãn pleased, and only t hen did he reward Nãr adji
wit h his own clot hes and or nament s. Ther eaft er , Nãradji abandoned
his jealousy t owar ds Tumbar u.
7 “Thus, if one is t o har bour jealousy, one should imbibe t he
virt ues of t he person t owards whom one is jealous, and should also
abandon one’s own fault s. If t his cannot be done, t hen a devot ee of
God should at least t ot ally abandon any form of jealousy t hat would
r esult in har ming anot her devot ee of God.”
| | Vachanãmr ut Gadhadã I-4 | | 4 | |
The Vachanãmr ut 6
Ga d h a d ã I -5
P er si st en ce i n Med i t a t i on
1 On Mãgshar sudi 8, Samvat 1876 [25 November 1819], Shr iji
Mahãr ãj was sit t ing in Dãdã Khãchar ’s darbãr in Gadhadã. He was
dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly of
paramhansas as well as devot ees from various places had gat hered
befor e Him.
2 Ther eupon Shr iji Mahãr ãj said, “One should medit at e on Shr i
Kr ishna Bhagwãn t oget her wit h Rãdhikã. If dur ing t hat medit at ion
one cannot behold t he form wit hin one’s heart , one should not lose
fait h and st op t he medit at ion. Those who per sist in t his way will
ear n t he immense grace of God. Moreover, God will be bound by
t heir bhakti.”
| | Vachanãmr ut Gadhadã I-5 | | 5 | |
Ga d h a d ã I -6
On e wi t h Wi sd om a n d On e wi t h ou t Wi sd om
1 On Mãgshar sudi 9, Samvat 1876 [26 November 1819], Shr iji
Mahãr ãj was sit t ing in Dãdã Khãchar ’s darbãr in Gadhadã. He was
dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly of munis
as well as devot ees from various places had gat hered before Him.
2 Ther eupon Shr iji Mahãr ãj said, “In t his Sat sang fellowship, a
per son who is wise incr easingly finds flaws wit hin himself and
perceives virt ues in God and His devot ees. Moreover, when God and
His S ant ut t er har sh wor ds of advice for his own benefit , he accept s
t hem as beneficial and is not hur t by t hem. Such a per son st eadily
at t ains gr eat ness in Sat sang.
3 “Conver sely, as a per son who lacks wisdom pr act ises satsang
and list ens t o discour ses in Sat sang, he cont inually per ceives vir t ues
wit hin himself. Mor eover , when God and His S ant highlight his
flaws and advise him, he misint er pr et s such advice due t o his
ar r ogance. On t he cont r ar y, he per ceives flaws in God and His S ant.
Such a per son st eadily declines and loses his r eput at ion in Sat sang.
Ther efor e, if a per son r enounces t he vanit y of his own vir t ues,
becomes brave, and keeps fait h in God and His S ant, t hen his
ignor ance is er adicat ed and he at t ains gr eat ness in Sat sang.”
The Vachanãmr ut 7
| | Vachanãmr ut Gadhadã I-6 | | 6 | |
Ga d h a d ã I -7
An va y-Vya t ir ek
1 On Mãgshar sudi 10, Samvat 1876 [26 November 1819], Shr iji
Mahãr ãj was sit t ing in Dãdã Khãchar ’s darbãr in Gadhadã. He was
dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly of
sãdhus as well as devot ees from various places had gat hered before
Him.
2 Ther eupon Shr iji Mahãr ãj said, “No one is able t o underst and
t he philosophical principles found in t he scr ipt ur es; in fact , all ar e
confused by t hem. Therefore, please list en as I explain t hose
principles precisely as t hey are.
3 “Behaving as if unit ed wit h t he t hree bodies of sthul, sukshma
and kãran is t he anvay form of t he jiva. The jiva as dist inct fr om
t hese t hree bodies and charact erised by et ernal exist ence is it s
vyatirek for m.
4 “Ishwar when t oget her wit h it s t hree bodies of virãt , sut rãt m ã
and avyãkrut is it s anvay for m. Ishwar as dist inct fr om t hose t hr ee
bodies, and char act er ised by et er nal exist ence, is it s vyatirek for m.
5 “When Akshar br ahma per vades m ãyã and t he ent it ies evolved
fr om m ãyã – t he count less millions of brahmãnds – it is said t o be in
it s anvay for m. When it is dist inct fr om ever yt hing and has t he
at t r ibut es of et er nal exist ence, consciousness and bliss, t hat is said t o
be it s vyatirek for m.
6 “When Shr i Kr ishna Bhagwãn is t he antaryãm i of and t he
cont r oller of Akshar br ahma, t he ishwars, t he jivas, m ãyã and t he
ent it ies evolved from m ãyã – t he brahmãnds – t hat is said t o be t he
anvay for m of God. When He is dist inct fr om all and r esides amidst
t he light of Br ahma in His abode, Golok, t hat is said t o be t he
vyatirek form of God.
7 “These five ent it ies – Par abr ahma, Akshar br ahma, m ãyã, t he
ishwars and t he jivas – are et ernal.”
| | Vachanãmr ut Gadhadã I-7 | | 7 | |
The Vachanãmr ut 8
Ga d h a d ã I -8
En ga gin g t h e I n d r iya s
i n t h e Ser vi ce of God a n d Hi s Sa n t
1 On Mãgshar sudi 11, Samvat 1876 [27 November 1819], Shr iji
Mahãr ãj was sit t ing in Dãdã Khãchar ’s darbãr in Gadhadã. He was
dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly of
sãdhus as well as devot ees from various places had gat hered before
Him.
2 Ther eupon Shr iji Mahãr ãj said, “If t he vruttis of t he indriyas
ar e engaged in t he ser vice of Shr i Kr ishna Bhagwãn and His Bhakta,
t hen t he antahkaran is purified and t he sins t hat have been at t ached
t o t he jiva since t ime immemor ial ar e dest r oyed. On t he ot her hand,
if t he vruttis of t he indriyas are direct ed t owards women and ot her
vishays, t hen one’s antahkaran becomes pollut ed and one falls from
t he pat h of liberat ion.
3 “Ther efor e, one should indulge in t he vishays only as prescribed
in t he scr ipt ur es; but one should never indulge in t hem by
t r ansgr essing t he r egulat ions t hat ar e descr ibed in t he scr ipt ur es.
Also, one should keep associat ion wit h t he S ant and should shun bad
company. In t his manner , when a per son shuns bad company and
maint ains associat ion wit h t he S ant, t he sense of I-ness t hat he
har bour s t owar ds his body and t he sense of my-ness t hat he har bour s
t owards his bodily relat ions are eradicat ed. He also develops
profound love for God and vairãgya t owar ds ever yt hing except God.”
| | Vachanãmr ut Gadhadã I-8 | | 8 | |
Ga d h a d ã I -9
Desi r i n g Not h i n g Excep t God
1 On Mãgshar sudi 12, Samvat 1876 [28 November 1819], Shr iji
Mahãr ãj was sit t ing in Dãdã Khãchar ’s darbãr in Gadhadã. He was
dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly of munis
as well as devot ees from various places had gat hered before Him.
2 Ther eupon Shr iji Mahãr ãj said, “Suppose a person has developed
a convict ion of t he manifest for m of Shr i Kr ishna Bhagwãn, offer s
bhakti t o Him and does His darshan . But , despit e t his, he st ill does
not consider himself fulfilled, and inst ead, feels a deficiency wit hin
The Vachanãmr ut 9
his antahkaran ; t hat is, ‘As long as I have not seen t he r adiant for m
of t his ver y same God in Golok, Vaikunt h and t he ot her abodes, I
have not at t ained ult imat e liber at ion.’ Even t alks about God should
not be hear d fr om a per son wit h such ignor ance.
3 “Conversely, if a per son has fir m fait h in t he manifest for m of
God and believes himself t o be fulfilled merely by His darshan , and
desir es not hing else, t hen God Himself for cefully shows him His
divine powers and forms in His abodes.
4 “Ther efor e, one wit h singular fait h in God should desire not hing
except t he manifest form of God.”
| | Vachanãmr ut Gadhadã I-9 | | 9 | |
Ga d h a d ã I -10
Th e Un gr a t efu l Seva k r ã m
1 On Mãgshar sudi 13, Samvat 1876 [29 November 1819], Shr iji
Mahãr ãj was sit t ing in Dãdã Khãchar ’s darbãr in Gadhadã. He was
dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly of
paramhansas as well as devot ees from various places had gat hered
befor e Him.
2 Ther eupon Shr iji Mahãr ãj said, “Once, when I was t r avelling
fr om Venkat ãdri t o Set ubandh Rãmeshwar , I encount er ed a sãdhu by
t he name of Sevakr ãm. He had st udied t he Shr imad Bhãgwat and
t he ot her Pur ãns. But it so happened t hat dur ing his jour ney, he fell
ill. He had a t housand r upees wor t h of gold coins wit h him, but since
he had no one t o nur se him, he began t o cr y. I consoled him, saying,
‘Do not wor r y about anyt hing; I shall ser ve you.’
3 “On t he out skir t s of t he village was a banana gr ove which had a
banyan t r ee wit hin which a t housand ghost s lived. Because t hat
sãdhu had become ext r emely ill and was unable t o walk any fur t her ,
I felt ext reme pit y for him. I prepared a bed of banana leaves one-
and-a-half feet high under t hat banyan t r ee. As t he sãdhu was
suffer ing fr om dysent er y and was passing blood, I would wash him
and at t en d t o him.
4 “The sãdhu would give Me enough of his money t o buy sugar ,
sãkar, ghee and gr ains for himself. I would br ing t he ingr edient s,
cook t hem, and t hen feed him. As for Myself, I would go t o t he
village for My meals. On some days, when I did not r eceive any food
The Vachanãmr ut 10
fr om t he village, I had t o fast . Despit e t his, t hat sãdhu never once
said t o Me, ‘I have enough money. Cook for bot h of us so t hat You
may dine wit h me.’
5 “Aft er ser ving t he sãdhu for t wo mont hs in t his way, he began t o
r ecover . Ther eaft er , as we walked t owar ds Set ubandh Rãmeshwar ,
he made Me car r y his belongings weighing about 20 kgs, wher eas he
would walk wit h only a r osar y in his hand. By t hen, he was healt hy
and capable of digest ing half a kilogram of ghee, yet he would make
Me car ry his load while he walked empt y-handed. In act ual fact , My
nat ur e was such t hat I would not keep even a handker chief wit h Me.
But r espect ing him as a sãdhu, I walked car r ying his belongings
weighing 20 kgs.
6 “Alt hough I ser ved t hat sãdhu and helped him r ecover , he did
not offer Me even a single paisa wor t h of food. Ther efor e, r ealising
him t o be ungr at eful, I abandoned his company. In t his way, a
person who does not appreciat e favours done by ot hers should be
known as an ungr at eful per son.
7 “In addit ion, if a per son has commit t ed a sin but has also
performed t he prescribed at onement for it as laid down in t he
scr ipt ur es, t hen whoever st ill consider s him a sinner should himself
be known as a sinner just like an ungr at eful per son.”
| | Vachanãmr ut Gadhadã I-10 | | 10 | |
Ga d h a d ã I -11
‘Vã sa n ã ’; An Ek ã n t ik Bh a k t a
1 On Mãgshar sudi 14, Samvat 1876 [30 November 1819], Shr iji
Mahãr ãj was sit t ing in Dãdã Khãchar ’s darbãr in Gadhadã. He was
dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly of munis
as well as devot ees from various places had gat hered before Him.
2 Ther eupon Br ahmãnand Swãmi asked, “Mahãr ãj, what is t he
nat ur e of ‘vãsanã’?”
3 Shr iji Mahãr ãj explained, “A desire wit hin t he antahkaran t o
enjoy vishays t hat have been previously seen, hear d or indulged in is
called ‘vãsanã’. Mor eover , a desir e wit hin t he antahkaran t o enjoy
t hose vishays t hat have not been previously indulged in is also called
‘vãsanã’.”
The Vachanãmr ut 11
4 Ther eaft er Mukt ãnand Swãmi asked, “Mahãr ãj, who can be
called an ekãntik bhakta of God?”
5 Shr iji Mahãr ãj r eplied, “A per son who has no ‘vãsanã’ except
t hat of God and who offers bhakti t o God realising himself t o be
brahmarup is called an ekãntik bhakta.”
| | Vachanãmr ut Gadhadã I-11 | | 11 | |
Ga d h a d ã I -12
Th e At t r i bu t es of t h e Elemen t s; Cr ea t i on
1 On Mãgshar sudi Punam, Samvat 1876 [1 December 1819],
Shr iji Mahãr ãj was sit t ing in Dãdã Khãchar ’s darbãr in Gadhadã.
He was dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly
of sãdhus as well as devot ees from various places had gat hered before
Him.
2 Shr iji Mahãr ãj t hen said, “When one under st ands t he nat ur e of
t he causes of t he ent ir e cr eat ion, specifically Pur ush, Pr akr ut i, kãl,
t he 24 element s
2
including mahat t at t va, et c., t hen one is r eleased
from t he bondage of one’s inherent avidyã and t he ent it ies evolved
fr om it , t he 24 element s.”
3 Ther eupon Mukt ãnand Swãmi asked, “Mahãr ãj, how can t heir
nat ur e be known?”
4 Shr iji Mahãr ãj r eplied, “Their nat ur e can be r ealised by knowing
t heir at t r ibut es. I shall now descr ibe t hose at t r ibut es.
5 “Pur ush is t he cont r oller of Pr akr ut i and is also dist inct fr om
her . He is indivisible, wit hout a beginning, wit hout an end, self-
luminous, omniscient , sat ya, kshetragna and t he cause of t he
act ivit ies of all object s t hat possess a for m. He also has a divine
body.
6 “Pr akr ut i is composed of t he t hr ee gunas. She is bot h jad and
chaitanya, et er nal, nirvishesh, t he kshet ra of all jivas and all
element s including mahat t at t va, and also t he divine power of God.
7 “That which dist ur bs m ãyã – which is nirvishesh and whose
gunas ar e nor mally in a st at e of equilibr ium – is known as kãl.
8 “Now I shall descr ibe t he at t r ibut es of mahat t at t va and t he
ot her element s, so please list en.
The Vachanãmr ut 12
9 “Chitt and mahat t at t va should not be r egarded as being
differ ent . The ent ir e wor ld inher ent ly r esides in a subt le for m wit hin
mahat t at t va, which it self is unchanging, luminous, pur e, passive
and full of pure sattvagun.
10 “Now I shall descr ibe t he at t r ibut es of ahamkãr. Ahamkãr is
composed of t he t hree gunas, and is t he cause of t he evolut ion of all of
t he bhuts, indriyas , antahkarans, t heir pr esiding deit ies, and t he
prãns. It is passive, dense, and t ot ally ignor ant .
11 “I shall now describe t he at t ribut es of t he man . The man is t he
sit e where all desires for women and ot her object s are generat ed. It
is subject t o fluct uat ing t hought s and is t he gover nor of all of t he
indriyas .
12 “Now I shall descr ibe t he at t r ibut es of buddhi. It possesses t he
knowledge of all object s. The specific knowledge which all of t he
indriyas possess is also due t o t he buddhi. It s inher ent feat ur es ar e
doubt s, convict ion, sleep and memor y.
13 “The at t r ibut e of t he t en indriyas – t he ear s, t he skin, t he eyes,
t he t ongue, t he nose, t he voice, t he hands, t he feet , t he anus, and t he
genit als – is t o engage t hemselves in t heir r espect ive vishays.
14 “Now I shall describe t he at t ribut es of t he five tanmãt rãs. The
at t r ibut es of sound ar e t hat it is t he indicat or of all object s, and t he
cause of all social int er act ions. Sound also reveals t he nat ure and
class of t he speaker . It dwells wit hin ãkãsh and is also t he tanmãt rã
of ãkãsh. It is per ceived by t he ear s. These ar e t he at t r ibut es of
sound.
15 “I shall now descr ibe t he at t r ibut es of t ouch. It is t he tanmãt rã
of vãyu. Soft ness, har dness, coldness, hot ness and per cept ion by t he
skin ar e t he at t r ibut es of t ouch.
16 “Now I shall descr ibe t he at t r ibut es of sight . It r eveals t he
for ms of all object s. It r esides subor dinat ely in all object s, and
changes as object s change. It is t he tanmãt rã of t ej and is perceived
by t he eyes.
17 “Now I shall descr ibe t he at t r ibut es of t ast e. Sweet ness,
pungency, dist ast efulness, bit t er ness, sour ness and salt iness ar e it s
at t r ibut es. It is t he tanmãt rã of jal and is perceived by t he t ongue.
The Vachanãmr ut 13
18 “I shall now descr ibe t he at t r ibut es of smell. Fr agr ance and
st ench ar e it s at t r ibut es. It is t he tanmãt rã of prut hvi and is
perceived by t he nose.
19 “Now I shall descr ibe t he at t r ibut es of prut hvi. It suppor t s all
jivas and, in t he for m of a celest ial body, is t heir place of residence.
It separat es t he ot her four bhuts, i.e. ãkãsh, et c., and it gives a
physical for m t o all life for ms. These ar e t he at t r ibut es of prut hvi.
20 “I shall now describe t he at t ribut es of jal. It binds prut hvi and
ot her subst ances, and it also soft ens and moist ens all object s. It
sat isfies and sust ains all life for ms. Quenching t hir st , subduing heat
and abundance are also t he at t ribut es of jal.
21 “Now I shall descr ibe t he at t r ibut es of t ej. Luminance, causing
t he digest ion of food, absor bing liquids, eliminat ing cold, dr ying,
cr eat ing hunger and t hir st , as well as bur ning wood, ghee and ot her
sacr ificial offer ings ar e t he at t r ibut es of t ej.
22 “I shall now describe t he at t ribut es of vãyu. Vãyu causes t r ees
t o shake, and it gat her s leaves and ot her object s. It also car r ies t he
panchvishays, i.e., sight s, sounds, smells, t ast es and t ouch, t o t heir
respect ive indriyas , i.e. eyes, ear s, et c. It is t he vit al force of all of t he
indriyas .
23 “Finally, I shall describe t he at t ribut es of ãkãsh. It provides
space for all jivas, and is t he cause of t he int er nal and ext er nal
act ivit ies of t heir bodies. It is also where t he prãns, indriyas and
antahkarans reside. These are t he at t ribut es of ãkãsh.
24 “In t his manner , by knowing t he at t r ibut es of t he 24 element s
2
,
Pr akr ut i, Pur ush and kãl, one is freed from ignorance.
25 “Moreover, one should know t he process of creat ion of all of
t hese, which I shall now descr ibe.
26 “While r esiding in His abode, Shr i Kr ishna Bhagwãn
impregnat es t he womb of m ãyã t hr ough Akshar -Pur ush, t hr ough
whom count less millions of Pr adh ãns and Pur ushes ar e pr oduced.
What are t hose Pradh ãn-Pur ush pair s like? Well, t hey ar e t he cause
of t he creat ion of count less millions of brahmãnds. Of t hese, I shall
now t ell you about one Pradh ãn-Pur ush pair – t he cause of t he
creat ion of one brahmãnd.
27 “Fir st ly, Pur ushot t am Shr i Kr ishna Bhagwãn, in t he for m of
Pur ush, impr egnat ed t he womb of Pr adh ãn. Fr om t hat Pr adh ãn,
The Vachanãmr ut 14
mahat t at t va evolved. Fr om mahattat t va, t he t hree t ypes of ahamkãr
evolved. Of t hese, fr om sãttvik-ahamkãr, t he man and t he presiding
deit ies of t he indriyas evolved; from rãjas-ahamkãr, t he t en indriyas ,
t he buddhi and t he prãns evolved; and from t ãmas-ahamkãr, t he five
bhuts and t he five tanmãt rãs evolved. In t his way, all of t hose
element s were produced.
28 “Then, inspir ed by God’s will, each element , wit h it s own
const it uent s, helped creat e t he bodies of t he ishwars and t he jivas. A
par t icular ishwar’s bodies are known as virãt , sut rãt m ã and
avyãkrut; and a par t icular jiva’s bodies are known as sthul, sukshma
and kãran .
29 “The body of t he ishwar called Virãt has a lifespan of t wo
parãrdhs. Four t een manvantars elapse during one of Virãt -Pur ush’s
days. His night is of t he same dur at ion as t he day. Dur ing his day,
t he lower t en realms of t he brahmãnd r emain in exist ence, and aft er
his night falls, t hey ar e dest r oyed. This is called nimit t a-pralay.
When t he t wo parãrdhs of Virãt -Pur ush have elapsed, t he body of
Vir ãt is dest r oyed along wit h Sat yalok and t he ot her r ealms. At t hat
t ime, Pr adh ãn-Pr akr ut i, Pur ush, and t he 24 element s
2
including
mahat t at t va are absorbed back int o mah ãm ãyã. This is called
prãkrut-pralay. When t hat mah ãm ãyã is absor bed by t he divine
light of Akshar br ahma – like t he night mer ges int o t he day – it is
called ãtyantik-pralay. Also, t he day-t o-day deat h of t he bodies of
individual deit ies, demons, humans and ot her s is called nit ya-pralay.
30 “In t his manner , by knowing t he pr ocess of t he cr eat ion,
sust enance and dissolut ion of t he var ious r ealms, one develops
vairãgya t owards t he world and bhakti t owards God. In addit ion,
when all of t hose brahmãnds are dest royed, all ot her jivas lie
dor mant wit hin m ãyã, wher eas t he devot ees of God at t ain t he abode
of God.”
31 Again, Mukt ãnand Swãmi inquired, “What is t he abode of God
like?”
32 Shr iji Mahãr ãj replied, “The abode of God is wit hout a beginning
and wit hout an end; it is divine, infinit e and indivisible; and it is
char act er ised by et er nal exist ence, consciousness and bliss. I shall
descr ibe it using an analogy. Imagine t hat t his whole wor ld, wit h all
of it s mount ains, t r ees, humans, animals and all ot her for ms, is
made of glass. Also imagine t hat all of t he st ar s in t he sky ar e as
br ight as t he sun. Then, just as t his glass wor ld would glow wit h
The Vachanãmr ut 15
ext r eme beaut y amidst t his r adiance, t he abode of God is similar ly
beaut iful. Devot ees of God see t his in sam ãdhi and at t ain t hat
luminous abode aft er deat h.”
| | Vachanãmr ut Gadhadã I-12 | | 12 | |
Ga d h a d ã I -13
P la n t in g t h e Br a n ch of a Ba n ya n or
P i p a l Tr ee Elsewh er e
1 On t he night of Mãgshar vadi 1, Samvat 1876 [2 December
1819], Shr iji Mahãr ãj was sit t ing on a large, decorat ed cot placed on
t he plat form beneat h t he neem t ree near t he mandir of Shr i
Vãsudevnãr ãya n i n Dãdã Khãchar ’s darbãr in Gadhadã. He was
wearing a red survãl and a red dagli. He had t ied a golden shelu
around His head, and anot her golden shelu was t ied ar ound His
waist . Pear l necklaces hung ar ound His neck, and t assels of pear ls
wer e also dangling fr om His pãgh. At t hat t ime, an assembly of
munis as well as devot ees from various places had gat hered before
Him.
2 Ther eupon Nit yãnand Swãmi asked Shr iji Mahãr ãj, “Is t her e
only one jiva wit hin each body, or ar e t her e many? If You say t her e
is only one, t hen when t he br anches of banyan, pipal or ot her t rees
are cut and plant ed elsewhere, exact ly t he same t ype of t ree grows
t her e as well. Has t hat one jiva been dissect ed int o t wo, or has
anot her jiva ent ered t he new t ree? If You say t hat it is t he same jiva,
t hen how has t he jiva, which is whole and indivisible, been cut ?”
3 Hear ing t his, Shr iji Mahãr ãj said, “Her e, I shall answer t he
quest ion. Pur ush and Pr akr ut i ar e t he inst r ument s of Shr i Kr ishna
Bhagwãn. He is t he cause of t he cr eat ion, sust enance, and
dissolut ion of t his cosmos. Thr ough His t wo inst r ument s of Pur ush
and Pr akr ut i, He assumed t he for m of Vir ãt . Then, dur ing t he fir st
Br ãhma-kalp, fr om his body in t he for m of Vir ãt , God gave all beings
fr om Br ahmã t o t he smallest blade of grass t heir respect ive bodies.
Ther eaft er , dur ing t he Pãdma-kalp, God, t hr ough t he for m of
Br ahmã, gave Mar ichi and ot her s t heir r espect ive bodies. Then
t hr ough Kashyap and Daksha, He gave t he deit ies, demons, humans,
animals, and all of t he mobile and immobile life for ms t heir bodies.
That Shr i Kr ishna Bhagwãn, along wit h His inst r ument s in t he
The Vachanãmr ut 16
for m of Pur ush and Pr akr ut i, resides as t he antaryãm i in all jivas
and gr ant s each jiva a body accor ding t o it s past karmas.
4 “That jiva, in it s past lives, has per for med many karmas – some
wit h sattvagun pr edominat ing, some wit h rajogun pr edominat ing
and some wit h t amogun predominat ing. As a consequence of t hose
karmas, God gr ant s t hat jiva a body of t he udbhij cat egor y, or a body
of t he jarãyuj cat egory, or a body of t he svedaj cat egory, or a body of
t he andaj cat egor y. God also gr ant s it t he fr uit s of it s karmas in t he
for m of happiness and miser y.
5 In addit ion, God makes t he body of t hat jiva give bir t h t o
anot her body – again, accor ding t o it s own karmas. J ust as God
creat ed t he various life forms from t he bodies of Kashyap and t he
ot her prajãpatis, similar ly, t hat same God, while r esiding in all jivas
as antaryãm i, creat es ot her bodies from one body by met hods
appr opr iat e t o t hat par t icular body. However , t he jiva, t hr ough
which ot her bodies ar e cr eat ed, does not it self mult iply int o many
for ms. So, in r ealit y, God gr ant s bir t h t o a jiva, t hr ough an
appropriat e body of anot her jiva, according t o t he relat ion of t he
karmas bet ween t he t wo jivas.”
| Vachanãmr ut Gadhadã I-13 | | 13 | |
Ga d h a d ã I -14
“An t e Yã Ma t ih i Sã Ga t ih i”
1 On Mãgshar vadi 2, Samvat 1876 [2 December 1819], Swãmi
Shr i Sahajãnandji Mahãr ãj was sit t ing facing sout h on a lar ge,
decorat ed cot under t he neem t ree in front of t he mandir of Shr i
Vãsudevnãr ãyan in Dãdã Khãchar ’s darbãr in Gadhadã. He had t ied
a whit e pãgh ar ound His head. He was also wear ing a whit e khes
and had cover ed Himself wit h a whit e cot t on clot h. Also, t assels of
yellow flowers decorat ed His pãgh. Bunches of yellow flowers had
been placed above bot h of His ears, wit h roses decorat ing t hose
bunches. Gar lands of yellow flower s ador ned His neck as well. Wit h
His r ight hand, He was playing wit h a whit e sevant i flower . At t hat
t ime, an assembly of munis as well as devot ees from various places
had gat her ed befor e Him.
2 Shr iji Mahãr ãj t hen asked t he munis , “Suppose t here are t wo
devot ees of God. One has renounced worldly life, and alt hou gh he
The Vachanãmr ut 17
does not have int ense vairãgya, he does physically observe t he
r eligious vows t hor oughly. Never t heless, he st ill har bour s a slight
desir e for wor ldly life in his mind, but he over comes t his by a t hought
pr ocess. He also has fir m fait h in God. Such is t he r enunciant . On
t he ot her hand, t here is anot her devot ee, a householder, who also has
fir m fait h in God. Even t hough he has r emained a householder by
God’s command, he is disint er est ed in wor ldly life. He has t he same
int ensit y of wor ldly desir es as t he renunciant . Of t hese t wo devot ees
of God, who is bet t er?”
3 Mukt ãnand Swãmi r eplied, “The r enunciant devot ee is bet t er.”
4 Shr iji Mahãr ãj count er ed, “The r enunciant has r enounced of his
own accor d, out of fr ust r at ion; so how can he be bet t er ? The
householder, on t he ot her hand, has st ayed at home because of God’s
command; so how can he be infer ior ?”
5 Mukt ãnand Swãmi at t empt ed t o answer Shr iji Mahãr ãj’s
quest ion in many ways but was unable t o do so sat isfact or ily. Thus,
he said, “Mahãr ãj, please answer t he quest ion Yourself.”
6 Ther eupon Shr iji Mahãr ãj said, “If a r enunciant who is weak -
minded receives rich foods t o eat , t hen desires for worldly life will be
r evived wit hin his hear t . Or , if he encount er s many har dships,
again, desires for worldly life will be revived. Compared t o such a
r enunciant , a householder is much bet t er , because whenever a
householder encount ers t imes of ext reme hardship or even t imes of
gr eat pleasur e, he is always caut ious lest he becomes at t ached t o
t hese pleasures. Wit h t his awar eness, he r emains disint er est ed in
wor ldly life. Ther efor e, a t r ue r enunciant is one who has no desir es
for wor ldly life having once r enounced it .
7 “Keep in mind, t hough, t hat a householder is much bet t er t han a
r enunciant wit h wor ldly desires, provided he observes t he dharma
pr escr ibed for householder s. The householder s’ dharma, however , is
ext remely difficult t o observe, because count less occasions of good and
bad t imes ar e encount er ed. Despit e t his, a t r ue householder ’s mind
does not waver fr om ser ving t he S ant or fr om obser ving his dharma.
He also realises, ‘The profound associat ion of t he S ant t hat I have
at t ained is like a magnificent chintãmani and a kalpavruksh. My
wealt h, pr oper t y, sons and daught er s ar e all mer ely like a dr eam,
whereas t he profound associat ion of t he S ant t hat I have at t ained is
t he only t r ue benefit of life.’ Mor eover , he r emains undet er r ed amidst
any t ype of adver sit y t hat may come his way. Such a householder is
The Vachanãmr ut 18
by far t he bet t er of t he t wo. Therefore, of all t hings, becoming a
devot ee of God is very difficult . Moreover, t o at t ain t he associat ion of
t he Bhakta of God is very rare, indeed.”
8 Having spoken in t his way, Shr iji Mahãr ãj t hen ar r anged for
t he singing of devot ional songs wr it t en by Mukt ãnand Swãmi
descr ibing t he glor y of God and His Sant.
9 Ther eaft er Mukt ãnand Swãmi asked, “The Shr ut is st at e, ‘•--
(| ◊|-— ‚| (|-—–’
i
. They claim t hat if one’s mind is fixed on God at
t he t ime of deat h, one will at t ain a favourable fat e aft er deat h;
ot her wise, one will not . This seems t o be t he int er pr et at ion of t hat
Vedic ver se. If t his is so, what is t he significance of t he bhakti one
has per for med t hr oughout one’s life?”
10 Shr iji Mahãr ãj explained, “A person who has been graced wit h
t he at t ainment of t he manifest form of God never falls from t he pat h
of liberat ion, regardless of whet her he remembers God at t he t ime of
deat h. God invar iably pr ot ect s him.
11 “Conversely, a person who has t urned away from God does not
at t ain liber at ion even if he dies nor mally, while being conscious.
Inst ead, he is consigned t o Yampur i aft er deat h. Many sinful
but chers die while st ill fully conscious. But if a devot ee of God suffers
an unt imely deat h, does t hat mean he will not at t ain liber at ion?
Mor eover , will t hat sinner at t ain liber at ion? Cer t ainly not .
Therefore, t hat Vedic verse should be int erpret ed as follows: ‘The
out come at t he t ime of deat h is det ermined by t he present st at e of t he
mind.’ Thus, a devot ee who r ealises in his mind, ‘My liber at ion is
guar ant eed,’ will, as a r esult , cer t ainly at t ain liberat ion aft er deat h.
In compar ison, a per son who has not been gr aced wit h t he
at t ainment of t he S ant or t he for m of God will feel in his mind, ‘I am
ignor ant , and I will not at t ain liber at ion.’ As a r esult , his st at e of
mind will det er mine his fat e aft er deat h.
12 “Fur t her mor e, a per son who is a ser vant of God has not hing left
t o do. In fact , ot her jivas at t ain liber at ion by his darshan , so what is

i
Ante yã matihi sã gatihi
What ever one’s ment al st at e is like at t he t ime of one’s deat h, such will be t he
st at e of one’s jiva aft er one’s deat h.
Hir anyakeshiyashãkhã Shr ut i
The Vachanãmr ut 19
sur pr ising about he himself at t aining liber at ion? But t o cult ivat e
ser vit ude t owards God is very difficult indeed. Why? Because a
ser vant of God has t he following char act er ist ics: He r ealises t he
physical body is asat ya, and his own ãt m ã is sat ya. He har bour s no
desires t o indulge in t he object s t hat are int ended for his Mast er .
Also, he never behaves cont r ar y t o t he wishes of his Mast er . Such a
person is called a t rue servant of God; whereas a servant of God who
behaves as t he body is a pseudo-devot ee.”
| | Vachanãmr ut Gadhadã I-14 | | 14 | |
Ga d h a d ã I -15
Not Becomi n g Di scou r a ged i n Med i t a t i on
1 On Mãgshar vadi 3, Samvat 1876 [4 December 1819], Shr iji
Mahãr ãj was sit t ing in Dãdã Khãchar ’s darbãr in Gadhadã. He was
dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly of all of
t he sãdhus as well as devot ees from various places had gat hered
befor e Him.
2 Ther eupon Shr iji Mahãr ãj said, “A person whose heart is filled
wit h bhakti t owar ds God feels, ‘I want t o act only accor ding t o God’s
and His S ant ’s commands.’ Such is t he spir it wit hin his hear t .
Moreover, he never – even by mist ake – ut t er s, ‘I will only be able t o
follow cer t ain commands, but not ot her s.’
3 “Fur t her mor e, such a per son r emains det er mined t o behold
God’s for m in his hear t . If, while medit at ing on t hat for m, it cannot
be beheld, he does not lose cour age. Inst ead, he const ant ly maint ains
renewed shraddhã. While t r ying t o behold t hat for m, dist ur bing
t hought s may ar ise, and, despit e his effor t s, t hey may not be
suppr essed. In t his sit uat ion, by under st anding t he immense glor y of
God and believing himself t o be complet ely fulfilled, such a person
per sist s in over coming t hose dist ur bing t hought s and beholding God’s
for m wit hin his hear t . Even if t his pr ocess t akes 10 year s, 20 year s,
25 years, or even 100 years, he st ill does not become discour aged; and
never does he abandon his at t empt s at beholding God’s for m. Aft er
all, Shr i Kr ishna Bhagwãn has ment ioned in t he Git ã:
The Vachanãmr ut 20
•Ÿ ∑·-◊‚ |‚.---| (||- +⁄| (|-◊˜ +
i

Therefore, one who cont inues t o behold God in t his manner is called
an ekãntik bhakta.”
| | Vachanãmr ut Gadhadã I-15 | | 15 | |
Ga d h a d ã I -16
Wi sd om
1 On Mãgshar vadi 4, Samvat 1876 [5 December 1819], Shr iji
Mahãr ãj was sit t ing in Dãdã Khãchar ’s darbãr in Gadhadã. He was
dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly of
sãdhus as well as devot ees from various places had gat hered before
Him.
2 Ther eupon Shr iji Mahãr ãj said, “A wise devot ee of God who can
discern bet ween sat and asat ident ifies t he flaws wit hin himself and
t hought fully er adicat es t hem. He also r eject s any appar ent flaws he
perceives in t he S ant or a satsangi and imbibes only t heir vir t ues.
Moreover, he never perceives any fault s what soever in God. In
addit ion, he accept s what ever words of advice God and t he S ant offer
as t he highest t r ut h but does not doubt t heir words in any way.
Thus, when t he S ant t ells him, ‘You ar e dist inct fr om t he mind,
body, indriyas and prãns; you ar e sat ya; you ar e t he knower of t he
body, indriyas and prãns, which ar e all asat ya’ – he accept s t his t o be
t he tr ut h. He t hen behaves as t he ãt m ã – dist inct fr om t hem all –
but never follows t he inst inct s of his own mind.
3 “Fur t her mor e, such a per son ident ifies t hose object s and evil
company t hat may cause bondage or r aise deficiencies in his ekãntik
dharma and shuns t hem; but he does not become bound by t hem.
Also, he imbibes posit ive t hought s and avoids
negat ive t hought s. One who behaves in t his manner should be
known t o possess wisdom.”
| | Vachanãmr ut Gadhadã I-16 | | 16 | |

i
Aneka-janma-sansiddhas-tato yãti parãm gatim| |
[A yogi] who… has become r ealised aft er many lives at t ains t he highest st at e of
enlight enment .
Bhagwad Git ã: 6.45
The Vachanãmr ut 21
Ga d h a d ã I -17
Nega t i ve I n flu en ce i n Sa t sa n g;
Not Ut t er i n g Di scou r a gi n g Wor d s
1 On Mãgshar vadi 5, Samvat 1876 [6 December 1819], Shr iji
Mahãr ãj was sit t ing in a west -facing r oom of Dãdã Khãchar ’s darbãr
in Gadhadã. He was wear ing a whit e khes and had covered Himself
wit h a whit e cot t on clot h. He had also t ied a whit e pãgh ar ound His
head, and a t assel of yellow flowers was insert ed int o t hat pãgh.
Wear ing a gar land of yellow flower s, Mahãr ãj was seat ed in t his
manner in a ver y cheer ful mood while a passage fr om t he Shr imad
Bhãgwat was being read.
2 At t hat t ime, Shr iji Mahãr ãj called for Mukt ãnand Swãmi,
Gopãlãnand Swãmi and some ot her sãdhus. Addr essing t hem, He
said, “In our Sat sang fellowship, a small element of negat ive
influence r emains, which I wish t o eliminat e t oday. I want t o
conduct t his mat t er in such a manner t hat it encompasses all
satsangis , paramhansas , sãnkhya-yogis and karma-yogis .
3 “Now, what is t his negat ive influence in Sat sang? Well, t hose
who pr each in Sat sang speak discour agingly. That is t he negat ive
influence in Sat sang. What do t hey say? They say, ‘Who can follow
God’s commands t hor oughly? Who can possibly obser ve t he r eligious
vows per fect ly? No one. Ther efor e, we should obser ve only as much
as we possibly can. Aft er all, God is t he redeemer of even t he wicked,
and so He will grant liberat ion t o us as well.’
4 “Mor eover , t hey say, ‘At t empt ing t o behold God’s for m in t he
heart is not possible by one’s own effort s. It is only beheld by t hose
whom God helps out of compassion.’ Wit h such complacent wor ds,
t hey discour age ot her s fr om pr act ising dharma, gnãn, vairãgya,
bhakti, and ot her spirit ual endeavours for pleasing God.
5 “Ther efor e, fr om t his day onwar ds, no one in our Sat sang
fellowship should ut t er such discour aging wor ds. Inst ead, always
speak cour ageously. Those who do speak such wor ds should be
known as impot ent s. In fact , on days when one speaks such
discour aging wor ds, one should obser ve a fast .”
| | Vachanãmr ut Gadhadã I-17 | | 17 | |
The Vachanãmr ut 22
Ga d h a d ã I -18
Den ou n cin g t h e Vish a ys; A Ha veli
1 Thr ee hour s befor e sunr ise on Mãgshar vadi 6, Samvat 1876 [7
December 1819], Swãmi Shr i Sahajãnandji Mahãr ãj was sit t ing on a
large, decorat ed cot in t he court yard in front of t he veranda out side
t he west -facing r ooms of Dãdã Khãchar ’s darbãr in Gadhadã. He
was dr essed ent ir ely in whit e clot hes.
2 Aft er summoning t he paramhansas and satsangis , Shr iji
Mahãr ãj sat engr ossed in t hought for quit e some t ime. Then He
said, “I wish t o t ell all of you somet hing, so please list en.” He t hen
said, “In My mind I feel t hat I should not t alk about t his mat t er , but
under st anding all of you t o be Mine, I shall t ell you anyway. The
mat t er is such t hat only one who under st ands it and act s exact ly
accor ding t o it will become a mukt a. Ot her wise, even by list ening t o,
or st udying and under st anding t he meanings of t he four Vedas, six
Shãst r as, eight een Pur ãns, and t he Mahãbhãr at and ot her It ihãs
scr ipt ur es, one cannot become a mukt a. I shall now t alk about t hat
mat t er , so please list en.
3 “Regardless of t he t empt ing object s which may appear befor e Me,
if t her e is no desir e for t hem in My mind, I am not wor r ied. Besides,
My nat ur e is such t hat even if t he slight est desir e for an object ar ises
wit hin, I feel at ease only aft er shunning it .
4 “For t his r eason, I t hought about what act ually causes
dist urbances wit hin t he heart s of God’s devot ees. I considered t he
man , buddhi, chit t and ahamkãr as possible causes. However , t he
antahkaran is not t he cause of t hese dist ur bances. The only fault of
t he antahkaran is t he complacency t hat it har bour s – due t o eit her
t he power of it s fait h in God or t he st rengt h derived from knowledge
of t he ãt m ã. Due t o t his complacency, it feels, ‘I have found God, and
so I have not hing left t o do.’
5 “Act ually, t he gr eat er fault lies wit h t he five gnãn-indriyas ,
which I shall now elaborat e in det ail. Of t he many variet ies of foods
t hat a per son eat s, each has differ ing t ast es and differ ing int r insic
qualit ies. When he eat s t hat food, t he int rinsic qualit ies of t he food
pervade and affect t he antahkaran as well as t he ent ir e body. For
example, if someone drinks bhang, t hen even if he is a devot ee of God,
he loses awareness of his religious vows and t he worship of God due
t o t he st imulat ion caused by t hat bhang. Similar ly, t he int r insic
The Vachanãmr ut 23
qualit ies of t he count less t ypes of food are, like bhang, of a count less
var iet y. So much so, t hat t hey seem endless.
6 “In t he same way, a per son also hear s a count less var iet y of
sounds wit h his ear s. Those sounds also have a count less variet y of
int r insic qualit ies. Consequent ly, t he qualit ies of what ever sounds he
list ens t o pervade and affect his antahkaran . For example, t her e
may be an ar med and violent per son, an adult er ous per son, a
pr ost it ut e, or a per son who t r ansgr esses t he r ules of t he Vedas and
societ y. List ening t o t he t alks of such vicious per sons is like
dr inking bhang or alcohol; i.e., such t alks pollut e t he antahkaran of
t he list ener and make him for get t he wor ship of God as well as his
r eligious vows.
7 “Similar ly, t her e ar e count less var iet ies of t ouch sensat ions.
They t oo have count less var iet ies of int r insic qualit ies. The t ouch of
a sinful per son also has an effect like t hat of bhang and alcohol.
Therefore, even if a devot ee were t o t ouch such a person, t hat devot ee
would lose all of his vir t ues.
8 “Ther e ar e also count less var iet ies of t hings t o see. They t oo
have count less var iet ies of int r insic qualit ies. If one looks at an
immor al per son, t he effect is just as det r iment al as dr inking bhang
or alcohol, i.e., looking at an immor al per son cer t ainly does pollut e
one’s mind and cause har m.
9 “In t he same way, t her e ar e count less var iet ies of smells, wit h
count less var iet ies of int r insic qualit ies. If one smells t he fr agr ance
of a flower or some sandalwood past e fr om the hands of a sinful
per son, it pollut es one’s mind in t he same way as dr inking bhang.
10 “Conver sely, just as one’s mind is pollut ed by associat ion wit h
t he immor al, associat ion wit h God or His S ant pur ifies one’s mind.
Even if one’s mind is pollut ed, it is purified by list ening t o t he words
of God and His S ant. The mind is similar ly pur ified by t heir t ouch.
If, however , due t o t he const r aint s of one’s r eligious vows, one is
unable t o t ouch such a gr eat S ant, t hen mer ely t ouching t he dust of
his feet t o one’s head makes one pur e. Likewise, one is pur ified by
t he darshan of t he great S ant; but of course one should do darshan
while r espect ing one’s r eligious vows. One is also pur ified by eat ing
his prasãd. Her e also, prasãd should be t aken in accor dance wit h
t he niyams of one’s cast e and ãshram as set by God. If one is unable
t o t ake prasãd, one should offer sãkar and t ake t hat as prasãd. In
The Vachanãmr ut 24
t he same manner , smelling t he fr agr ance of t he flower s and
sandalwood past e offered t o t he great S ant also purifies t he mind.
11 “On t he ot her hand, if one indulges in t he panchvishays
t hought lessly, wit hout dist inguishing good fr om bad, t hen even if one
is as gr eat as Nãrad and t he Sanak ãdik, one’s mind will sur ely
become pollut ed. What is so sur pr ising, t hen , about t he mind of one
who believes oneself t o be t he body becoming pollut ed? Therefore, if
one gives libert y t o t he five indriyas wit hout applying t he
discr iminat ion of what is suit able or unsuit able, one’s antahkaran
will become pollut ed. On t he ot her hand, if one indulges only in pur e
vishays t hr ough t he five indriyas , t hen one’s antahkaran becomes
pur e. If t he antahkaran becomes pure, one will be able t o const ant ly
remember God.
12 “However, if t he object s of indulgence of just one of t he five
indriyas is impur e, t he antahkaran will also become impur e.
Therefore, t he sole cause of any dist urbance experienced by a devot ee
of God during worship is t he vishays of t he five indriyas , not t he
antahkaran .
13 “Anot her fact or t hat det ermines t he nat ure of a person ’s
antahkaran is t he t ype of company he keeps. If he sit s in a gat her ing
of mat erialist ic people in a lavish seven -st or ey haveli decorat ed wit h
beaut iful mir r or s and comfor t able seat s, and if t hose mat er ialist ic
people are seat ed wearing various t ypes of jeweller y and fine clot hes,
and ar e exchanging alcohol amongst t hemselves, wit h pr ost it ut es
per for ming vulgar dances t o t he accompaniment of var ious musical
inst r ument s – t hen t he per son’s antahkaran will unquest ionably be
adver sely affect ed. On t he ot her hand, if a per son sit s in an assembly
where a paramhansa is seat ed on a t or n mat t r ess in a gr ass hut and
discourses of God, dharma, gnãn, vairãgya and bhakti ar e in
pr ogr ess – t hen t he per son’s antahkaran will sur ely be favour ably
affect ed.
14 “Therefore, if one t hought fully examines t he influence of good
company and evil company on t he antahkaran , t heir effect s can be
r ealised. A fool, however , cannot r ealise t his. Indeed, t his fact will
not be underst ood by t hose who behave irresponsibly like animals. In
compar ison, one who has even a lit t le wisdom and has sought at least
some r efuge in God will immediat ely under st and. Ther efor e, all
paramhansas , sãnkhya-yogis and karma-yogis should not associat e
wit h evil people.
The Vachanãmr ut 25
15 “Regardless of how evil a person may be before joining t he
Sat sang fellowship, he should be accept ed int o Sat sang aft er he t akes
t he appr opr iat e vows. If aft er joining Sat sang, however , t hat per son
r et ains his evil nat ur e, he should be r emoved fr om Sat sang. If he or
she is not r emoved, t hen much har m will r esult . For example, if a
per son’s finger is bit t en by a snake, or if it develops gangr ene, and if
t he affect ed part is immediat ely removed, t hen t he rest of t he body
r emains healt hy. But if it is not r emoved, much har m r esult s.
Similar ly, if a per son is r ecognised as evil, you should immediat ely
shun him.
16 “In conclusion, be wise enough t o accept t hese words of Mine. If
you do so, I shall consider it t o be equivalent t o you having served Me
in ever y way. I will also bless all of you and be ext remely pleased
wit h you. Why? Because t her eby you will have just ified My effor t s.
Moreover, all of us will dwell t oget her in t he abode of God. However,
if you do not behave in t his manner , we will be gr eat ly dist anced.
Consequent ly, you will be r ebor n as a ghost or a demon, and you will
have t o suffer . Of cour se, t he fr uit s of what ever bhakti you may have
previously offered t o God will be rewarded event ually, but only aft er
much miser y. Even t hen, you will become a mukt a and go t o t he
abode of God only by behaving as I have described.
17 “Fur t her mor e, if anyone at t empt s t o imit at e Me, he will
definit ely suffer . Why? Because Nar nãr ãyan r esides wit hin My
hear t . Mor eover , I am et er nally liber at ed. I have not become a
mukt a t hr ough t he pr eaching of ot her s. I exer cise complet e cont r ol
over My man , buddhi, chit t and ahamkãr. In fact , I seize My
antahkaran just as a lion clut ches a goat , wher eas ot her s cannot
even see t heir antahkaran . Ther efor e, imit at ing Me, believing t hat
one can r emain pur e even amidst allur ing pleasur es is just not
possible, even for t he likes of Nãrad and t he Sanak ãdik. So what can
be said of ot hers?
18 “Count less have become muktas and count less mor e will become
so. Amongst t hem, none have been able t o indulge in pleasur es of t he
senses and yet remain uninfluenced by t hem; none will be able t o do
so in t he fut ur e; nor is t her e anyone like t hat pr esent ly. Even one
who has endeavoured for count less millions of years is incapable of
r emaining uninfluenced amidst t empt at ions. Ther efor e, if you
behave as I have described, you will benefit .”
The Vachanãmr ut 26
19 Cont inuing, Shr iji Mahãr ãj said, “When I lovingly call someone
near, it is for t he benefit of t heir jiva. When I look at someone
affect ionat ely, or eat t he t ast y meals t hey have pr epar ed, or sit on a
decor at ed cot ar r anged by t hem, or accept fr om t hem clot hes,
or nament s, gar lands of flower s and ot her offer ings – it is all for t he
good of t heir jiva, but not for t he sake of My per sonal enjoyment . In
fact , I swear by t he name of Rãmãnand Swãmi t hat I do not accept
t hose object s for My per sonal pleasur e. Ther efor e, r ealising t his,
none of you should imit at e Me.
“Also, keep t he act ivit ies of your five indriyas ext r emely pur e. Please
accept t his command of Mine wit hout fail. This fact is simple in t hat
it is compr ehensible t o all; so all of you will immediat ely under st and
it . Mor eover , if you ext ensively pr opagat e it t hr oughout Sat sang, I
shall be very pleased indeed.”
20 Having deliver ed t his discour se, Shr iji Mahãr ãj bid ‘J ai
Sachchidãnand’ t o all and ret urned t o His residence.
| | Vachanãmr ut Gadhadã I-18 | | 18 | |
Ga d h a d ã I -19
Th e I n t er d ep en d en cy of Ãt mã -r ea lisa t ion a n d
Ot h er Vi r t u es
1 On t he evening of Posh sudi 1, Samvat 1876 [17 December
1819], Shr iji Mahãr ãj was sit t ing in Dãdã Khãchar ’s darbãr in
Gadhadã. He was dr essed ent ir ely in whit e clot hes. At t hat t ime, an
assembly of paramhansas as well as devot ees from various places had
gat her ed befor e Him.
2 Ther eupon Shr iji Mahãr ãj said, “In t his Sat sang fellowship,
t hose devot ees seeking t heir own ult imat e liberat ion cannot fulfill
t hat aim by ãt m ã-r ealisat ion alone; nor can t hey fulfill t hat aim by
lovingly offering t he nine t ypes of bhakti alone; nor can t hey fulfill
t hat aim by vairãgya alone; nor can t hey fulfill t hat aim by
swadharma alone. Thus, all four vir t ues, i.e., ãt m ã-r ealisat ion,
bhakti, vairãgya and swadharma. should be perfect ed since all are
dependent upon each ot her.
3 “Now please list en as I describe how t hese four virt ues are
int erdependent .
The Vachanãmr ut 27
4 “One may have t he vir t ue of ãt m ã-realisat ion , but if one does not
have love
i
t owards God, t hen one does not at t ain t he favour of God,
which can only be at t ained by such love. Such favour r esult s in t he
at t ainment of t he desirable and great divine power of not being
overpowered by t he gunas of m ãyã. If, on t he ot her hand, one does
have love for God, but has not at t ained ãt m ã-realisat ion, t hen due t o
t he belief t hat oneself is t he body, t hat love cannot be perfect ed. One
may have bot h t he vir t ue of ãt m ã-realisat ion and love for God, but if
one lacks fir m vairãgya, t hen t he desir es for wor ldly vishays will
prevent t he perfect ion of ãt m ã-realisat ion and love for God. Then
again, one may have vairãgya, but if one lacks t he vir t ues of ãt m ã-
r ealisat ion and love for God, one does not experience t he profound
bliss associat ed wit h t he for m of God. Also, one may have
swadharma, but if love for God, ãt m ã-realisat ion and vairãgya are
absent , t hen one will not be able t o t r anscend Bhur lok, Bhuvar lok
and all of t he ot her r ealms up t o Br ahmã’s Sat yalok. That is t o say,
one will not be able t o t ranscend t he brahmãnds and at t ain God’s
Akshardh ãm, which t r anscends t he dar kness of m ãyã. On t he ot her
hand, one may have t he t hr ee vir t ues of ãt m ã-r ealisat ion, love for
God and vairãgya, but if swadharma is lacking, t he ot her t hr ee
cannot be perfect ed.
5 “In t his manner , ãt m ã-r ealisat ion and t he ot her t hr ee vir t ues
are dependent upon each ot her. A devot ee who has ext remely firmly
est ablished t hese four vir t ues wit hin himself t hr ough t he pr ofound
associat ion wit h God’s Ekãntik Bhakta has complet ed all spir it ual
endeavours. Only he should be known as an ekãntik bhakta.
Ther efor e, a devot ee having any deficiency in t hese four vir t ues
should over come t hat deficiency by ser ving and pr ofoundly
associat ing wit h t he Ekãntik Bhakta of God.”
| | Vachanãmr ut Gadhadã I-19 | | 19 | |
Ga d h a d ã I -20
An I gn or a n t P er son ; Seei n g On e’s Own Self
1 On Posh sudi 2, Samvat 1876 [18 December 1819], Shr iji
Mahãr ãj was seat ed on a cushion wit h a cylindr ical pillow on t he

i
Her e, ‘love’ should be under st ood as ‘bhakti’.
The Vachanãmr ut 28
veranda out side t he east -facing r ooms of Dãdã Khãchar ’s darbãr in
Gadhadã. He had t ied a whit e pãgh around His head, and a t assel of
yellow flowers had been placed in t hat pãgh. A garland of yellow
flowers had been placed around His neck, and bunches of whit e and
yellow flowers had been placed upon His ears. He had also covered
Himself wit h a t hick, whit e cot t on clot h and was wear ing a black-
bordered khes. At t hat t ime, scr ipt ur al r eading had commen ced, and
paramhansas as well as devot ees from various places had gat hered
before Shriji Mahãr ãj.
2 Then Swãmi Shr i Sahajãnandji Mahãr ãj said, “Please list en, I
wish t o ask all of you a quest ion.”
3 Hearing t his, all of t he devot ees said wit h folded hands, “Please
do ask.”
4 Ther eupon Shr iji Mahãr ãj asked, “Who is t he most ignor ant of
all ignorant people?”
5 Everyone pondered over t he quest ion, but no one was able t o
r eply. So Shr iji Mahãr ãj said, “Her e, I shall answer Myself.”
6 Hear ing t his, ever yone was pleased and said, “Mahãr ãj, only You
will be able t o give a precise answer; so please explain.”
7 Shr iji Mahãr ãj t hen began, “The jiva, which r esides wit hin t he
body, obser ves bot h t he at t r act ive and t he unat t r act ive. It wit nesses
childhood, yout h and old age, as well as a count less number of ot her
t hings. However , t he obser ver fails t o obser ve it s own self. The jiva
looks at object s ext er nally; but it does not look at it s own self.
Ther efor e, it is t he most ignor ant of t he ignor ant .
8 “Fur t her mor e, just as t he jiva indulges in a count less var iet y of
sight s wit h t he eyes, it similar ly indulges in and knows t he pleasur es
of t he ot her vishays wit h t he ear s, skin, t ongue and nose; but it does
not indulge in t he bliss of it s own self; nor does it know it s own
nat ur e. For t his r eason, it is t he most ignor ant of t he ignor ant , t he
most senseless of t he senseless, t he most foolish of fools and t he vilest
of t he vile.”
9 At t hat point , Shuk Muni r aised a doubt . He asked, “Is it t r uly
in one’s own hands t o see one’s own self? If it is, why does t he jiva
r emain ignor ant ?”
10 Shr iji Mahãr ãj replied, “For a person who has at t ained satsang,
realisat ion of his jivãt m ã does, indeed, lie in his own hands. In fact ,
The Vachanãmr ut 29
when has he at t empt ed t o see his own self and failed t o see it ?
Having become dependent t o and made helpless by m ãyã, t hat jiva
draws wit hin and ent ers t he dream and deep sleep st at es, but never
does it draw wit hin of it s own accord t o see it s own self. On t he ot her
hand, one who cont emplat es on t he great ness of God and draws
wit hin oneself sees one’s own self as ext r emely pur e and luminous.
In t he midst of t hat luminance, one beholds t he for m of t he manifest
Pur ushot t am Bhagwãn and exper iences bliss in t he manner of Nãrad
and t he Sanak ãdik. Ther efor e, all deficiencies which do r emain in a
devot ee are due t o his own let hargy.”
| | Vachanãmr ut Gadhadã I-20 | | 20 | |
Ga d h a d ã I -21
On e P osse ssi n g Ek ã n t ik Dh a r ma ;
Th e Two For ms of Ak sh a r
1 On t he evening of Posh sudi 3, Samvat 1876 [19 December
1819], Shr iji Mahãr ãj was sit t ing facing east on a lar ge, decor at ed cot
on t he veranda out side t he east -facing r ooms of Dãdã Khãchar ’s
darbãr in Gadhadã. He was wear ing a black-bordered khes and had
cover ed Himself wit h a t hick, whit e cot t on clot h. He had also t ied a
whit e pãgh ar ound His head. At t hat t ime, some sãdhus were
singing devot ional songs t o t he accompaniment of a jhãnjh and
pakhwãj. Many ot her sãdhus as well as satsangis fr om var ious
places had assembled before Him.
2 Ther eupon Shr iji Mahãr ãj quiet ened t he assembly and said,
“Please list en; I wish t o t ell you somet hing.” Having said t his, He
sat in cont emplat ion wit h His eyes closed for quit e some t ime.
3 Thereaft er, He began, “A devot ee who in his mind desir es t o
int ensely please God can do so by t he following means: unshakeable
r esolve in obser ving t he dharma of one’s cast e and ãshram ; int ensely
fir m ãt m ã-realisat ion; dislike for all object s except God; and bhakti
which is devoid of all desir es for fr uit s, and which is accompanied
wit h an under st anding of God’s gr eat ness. It is t hr ough t hese four
spirit ual endeavours t hat God can be ext remely pleased. They are
collect ively known as ekãntik dharma. At pr esent , t her e ar e many
devot ees possessing such ekãntik dharma in our Sat sang fellowship.
The Vachanãmr ut 30
4 “In addit ion, a devot ee of God should cont emplat e on t he form of
God while eat ing, dr inking, bat hing, washing, walking and sit t ing –
in fact , dur ing all act ivit ies. He should par t icular ly cont emplat e on
God and cont inuously behold His for m when t her e is no ment al
dist ur bance wit hin. However , when t her e is some int er nal
dist ur bance due t o fluct uat ing t hought s, he should r ealise his own
self t o be dist inct from t he body, t he indriyas , t he antahkaran , t heir
presiding deit ies and t he vishays. Only when t hose dist ur bing
t hought s subside should he cont emplat e on t he form of God.
5 “Furt hermore, t his body should not be believed t o be one’s t rue
self. Nor should one’s bodily r elat ions be r egar ded as one’s t rue
r elat ions. This is because t he jiva has pr eviously t aken bir t h in each
of t he 8.4 million life for ms
3
. In fact , t he jiva has t aken bir t h in t he
wombs of all females in t his wor ld; it has also t aken bir t h numer ous
t imes in t he wombs of all of t he dogs, cat s, monkeys and ot her t ypes
of life for ms in t he cycle of 8.4 million life for ms. Mor eover , of all t he
differ ent t ypes of females in t his wor ld, which has it not pr eviously
made it s wife? All have been it s wife at one t ime or anot her.
Similar ly, assuming numer ous female bodies, t hat jiva has also made
all of t he differ ent for ms of males it s husband. Hence, just as one
does not believe t he relat ions of t hose previous 8.4 million life forms
t o be one’s t rue relat ions, and just as one does not believe t he bodies
of t hose 8.4 million life for ms t o be one’s t r ue body, similar ly, one
should not believe t his present body t o be one’s t rue self, nor should
one believe t he relat ions of t his body t o be one’s t rue relat ions. Why?
Because just as no r elat ionship r emains wit h bodies fr om t he
pr evious 8.4 million life for ms, similar ly t he r elat ionship wit h t his
body will not r emain eit her . Ther efor e, having r ealised t he body, all
possessions and all object s t o be asat ya; and having r ealised one’s
own self t o be dist inct from t he body, indriyas and antahkaran ; and
while obser ving one’s own dharma, one should offer bhakti t o God
which is devoid of all desires for it s fruit s. Moreover, in order t o
increasingly underst and t he profound great ness of God day by day,
one should also const ant ly keep t he company of a sãdhu.
6 “A person who does not have t his underst anding, who ident ifies
his self wit h t he body, and who has a mundane at t it ude should be
t hought of as an animal – even if he is present ly in t he Sat sang
fellowship. Yet , in t his Sat sang, even animals at t ain liber at ion by
t he pr ofound gr ace of God. What is so sur pr ising, t hen, about
humans at t aining liber at ion? However , such a per son cannot be
The Vachanãmr ut 31
called a t rue ekãntik bhakta of God. Only one possessing t he
under st anding pr eviously descr ibed can be called an ekãntik bhakta.
Aft er such an ekãntik bhakta leaves his body and becomes free of all
influences of m ãyã, he at t ains Akshar dh ãm via t he archim ãrg.”
7 Cont inuing, Shr iji Mahãr ãj explained, “That Akshar has t wo
for ms. One, which is for mless and pur e chaitanya, is known as
Chidãkãsh or Br ahmamahol. In it s ot her for m, t hat Akshar r emains
in t he ser vice of Pur ushot t am Nãr ãyan. A devot ee who has reached
Akshardh ãm at t ains qualit ies similar to t hose of Akshar and forever
r emains in t he ser vice of God. Fur t her mor e, Shr i Kr ishna
Pur ushot t am Nãr ãyan is forever seat ed in t hat Akshardh ãm. The
count less millions of muktas , who have at t ained qualit ies similar t o
t hose of Akshar, r eside in t hat Akshardh ãm, and all of t hem behave
as ser vant s of Pur ushot t am. Pur ushot t am Nãr ãyan Himself is t he
mast er of t hem all and t he Lor d of t he lor ds of count less millions of
brahmãnds.
8 “Keeping t his in mind, all of our satsangis should develop t he
following singular convict ion: ‘We also wish t o join t he r anks of t he
aksharrup muktas and go t o Akshardh ãm t o for ever r emain in t he
service of God. We have no desire for t he t emporary and vain worldly
pleasur es; nor do we wish t o be t empt ed by t hem in any way.’
Keeping such a fir m convict ion, one should offer ekãntik bhakti t o
God.
9 “Fur t her mor e, by t hor oughly under st anding t he pr ofound
gr eat ness of God, one should, in t his ver y life, er adicat e one’s desir es
for women, wealt h and all object s ot her t han God. Ot her wise, if
desires for object s ot her t han God do remain, t hen aft er one dies, if
one encount ers ent icement s along t he pat h t o t he abode of God, one
will for sake God and be lur ed by t hose ent icement s inst ead. This
would pr ove t o be a major obst r uct ion. Therefore, one should worship
God aft er over coming desir es for all object s.”
| | Vachanãmr ut Gadhadã I-21 | | 21 | |
The Vachanãmr ut 32
Ga d h a d ã I -22
Si n gi n g wi t h ou t Remember i n g God I s a s Good a s
Not Si n gi n g a t All; Th e Di gi t ‘1’
i

1 At noon on Posh sudi 4, Samvat 1876 [20 December 1819], Shr iji
Mahãr ãj was sit t ing facing east on a lar ge, decor at ed cot on t he
veranda out side t he east -facing r ooms of Dãdã Khãchar ’s darbãr in
Gadhadã. He was dr essed ent ir ely in whit e clot hes. A t assel of
flowers had been insert ed in His pãgh, and bunches of flowers had
been placed upon bot h of His ears. He was also wearing a garland of
guldãvadi flower s ar ound His neck. At t hat t ime, while some
paramhansas wer e singing devot ional songs, ot her paramhansas as
well as devot ees from various places had gat hered before Him in an
assembly.
2 Ther eupon Shr iji Mahãr ãj said, “Please list en; I wish t o t ell you
somet hing.”
3 Hear ing t his, t he paramhansas st opped singing and prepared
t hemselves t o list en.
4 Shr iji Mahãr ãj t hen said, “If one does not remember God while
singing t o t he accompaniment of a mrudang, sãrangi, sarodã, t ãl or
ot her inst r ument s, t hen t hat singing is as good as not having sung at
all. Besides, t here are many people in t his world who sing and play
inst r ument s wit hout remembering God; but t hey do not at t ain peace
of mind. Ther efor e, whichever act ivit y one per for ms – whet her it be
singing devot ional songs, r ecit ing God’s holy name, chant ing t he
‘Nãr ãyan’ dhunya, et c. – one should only per for m t hat act ivit y while
r emembering t he form of God.
5 “If a per son specifically at t empt s t o engage himself in wor ship,
he may be able t o focus his vrut t i on God; however , aft er complet ing
t hose act s of worship, if he does not maint ain his vrut t i on God while
engaged in ot her act ivit ies, t hen his vrut t i will not become st eadied
on t he form of God even when he at t empt s t o engage in worship
again. Ther efor e, one should pr act ise maint aining one’s vrut t i on t he
for m of God while walking, eat ing, dr inking – in fact , dur ing all

i
The t it le r efer s t o t he impor t ance of t he digit ‘1’. A long r ow of zer os has no
value, but when a single ‘1’ is placed befor e t he zer os, t he value of t he composit e
figur e is e xponent ially incr eased wit h each zer o.
The Vachanãmr ut 33
act ivit ies. If one does t his, one’s vrut t i becomes st eadied on God
when one engages in wor ship as well. Mor eover , when one’s vrut t i
begins t o r emain on God, it r emains so even dur ing ot her wor k. If
one is complacent , t hough, one’s vrut t i will not remain on God even
when one specifically at t empt s t o engage oneself in worship.
Ther efor e, a devot ee of God should vigilant ly pr act ise maint aining his
vrut t i on t he form of God.”
6 Having said t his, Shr iji Mahãr ãj r equest ed, “Now please sing
devot ional songs.”
| | Vachanãmr ut Gadhadã I-22 | | 22 | |
Ga d h a d ã I -23
Emp t yin g a P ot of Wa t er ;
Rema in in g in a n Eleva t ed Sp ir it u a l St a t e
1 On Posh sudi 5, Samvat 1876 [21 December 1819], Shr iji
Mahãr ãj was sit t ing on a large, decorat ed cot on t he veranda out side
t he east -facing r ooms of Dãdã Khãchar ’s darbãr in Gadhadã. He had
t ied a whit e fet o ar ound His head and was wear ing a whit e angarkhu
and a whit e survãl. He had also t ied a deep orange shelu ar ound His
waist . At t hat t ime, paramhansas as well as devot ees from various
places had gat her ed befor e Him.
2 Out of compassion, Shr iji Mahãr ãj t hen began t o speak t o t he
paramhansas , “The Vãsudev Mãhãt mya scr ipt ur e is ext r emely dear
t o Me because it describes all of t he met hods of how devot ees of God
should wor ship Him.”
3 Shr iji Mahãr ãj t hen cont inued, “There are t wo t ypes of devot ees
of God: One has a complet e convict ion of God, yet worships God
ident ifying himself wit h t he body. The ot her , however , believes his
own self t o be chaitanya, t r anscending t he influences of t he t hree
st at es – waking, dream and deep sleep, and t he t hree bodies – sthul,
sukshma and kãran . This devot ee worships God while beholding
God’s for m wit hin his own self. As a r esult , he sees his own self,
which t r anscends t he t hr ee st at es and t he t hr ee bodies, as being
ext r emely full of divine light . Wit hin t hat light , he sees t he for m of
God, just as it is in it s incar nat e for m, as being ext r emely luminous.
Such is t he elevat ed spirit ual st at e of t he lat t er devot ee.
The Vachanãmr ut 34
4 “As long as one has not at t ained t his elevat ed spirit ual st at e, one
is subject t o obst acles, even if one is a devot ee of God. Shivji, for
example, did not behave in such an elevat ed spirit ual st at e and was
t herefore ent iced by t he beaut y of Mohini. Brahmã also did not
behave in such a st at e and t hus became infat uat ed on seeing
Sar aswat i. Nãradji also did not behave in such an elevat ed spirit ual
st at e and consequent ly har bour ed a desir e t o mar r y. Mor eover ,
because Indr a, Chandr a and ot her s wer e not behaving in such a
st at e, t heir reput at ion s wer e also blemished due t o t heir mist akes.
5 “Furt hermore, if a person has not developed t his elevat ed
spir it ual st at e, he will per ceive wor ldly at t r ibut es even in God, even if
he himself is a devot ee of God. King Par ikshit , for example, was not
such a devot ee, and so he raised doubt s about t he divinit y of Shri
Kr ishna Bhagwãn aft er hearing of t he rãs episode. On t he ot her
hand, because Shukji was such an elevat ed devot ee, he had no doubt s
what soever . Such a devot ee fir mly r ealises, ‘If no flaws can affect me
or bind me in any way, how can t her e possibly be any m ãyik flaws in
God, by whose worship I have become like t his?’ Such a devot ee
fir mly r ealises t his.
6 “When such a devot ee of God focuses his vrut t i on t he form of
God, t hat vrut t i is divided int o t wo. Of t hese, one vrut t i focuses on
t he form of God, while t he ot her focuses wit hin t he worshipper
himself. The vrut t i t hat is fixed on God’s form is applied lovingly,
whereas t he vrut t i t hat is fixed on t he worshipper himself is full of
cont emplat ion. This lat t er vrut t i negat es all ot her t hought s and
desires – except t hose of worshipping God – t hat may ar ise in t he
worshipper. It also negat es all of t he flaws wit hin t he worshipper
himself. In t his manner , t he vrut t i of such a devot ee const ant ly
r emains on God.
7 “A per son who at t imes wor ships God wit h a concent r at ed mind
and, at ot her t imes, indulges in worldly t hought s does not develop
such an elevat ed spir it ual st at e. Consider , for example, a pot t hat is
filled wit h wat er and empt ied somewher e. If anot her pot of wat er is
subsequent ly empt ied at t he same place on t he following day or t he
day aft er t hat , a pool of wat er will not collect t her e. Why? Because
t he wat er poured on t he first day dries up on t hat very day, and t he
wat er pour ed on t he second day also dries up on t hat same day. On
t he ot her hand, if a t r ickle of wat er wer e t o flow cont inuously, a lar ge
pool of wat er would soon be formed. Therefore, while eat ing,
The Vachanãmr ut 35
dr inking, walking, engaging in any act ivit y what soever – whet her it
be pur e or impur e – in fact , at all t imes, one should const ant ly keep
one’s vrut t i on God. While maint aining one’s vrut t i const ant ly on
God in t his manner , one at t ains t hat abiding elevat ed spir it ual
st at e.”
| | Vachanãmr ut Gadhadã I-23 | | 23 | |
Ga d h a d ã I -24
Th e Eleva t ed Sp i r i t u a l St a t e of Gnã n ; ‘Sou r n ess’ i n
t h e F or m of t h e Un d er st a n d i n g of God ’s Gr ea t n ess
1 On t he evening of Posh sudi 6, Samvat 1876 [22 December
1819], Shr iji Mahãr ãj was sit t ing on a lar ge, decor at ed cot on t he
veranda out side t he east -facing r ooms of Dãdã Khãchar ’s darbãr in
Gadhadã. He had t ied a whit e fet o ar ound His head and was wear ing
a whit e khes. Also, He had donned a warm, red dagli and had
cover ed Himself wit h a t hick, whit e cot t on clot h. At t hat t ime,
paramhansas as well as devot ees from various places had gat hered
befor e Him.
2 Ther eupon Shr iji Mahãr ãj said t o t he paramhansas , “I shall
explain how an elevat ed spirit ual st at e can be at t ained by gnãn.
What is t hat gnãn like? Well, it t r anscends Pr akr ut i-Pur ush. When
an elevat ed spirit ual st at e is at t ained by t his gnãn, Pr akr ut i-Pur ush
and t he ent it ies evolved fr om t hem do not come int o view. This is
known as gnãn-pralay. One who has at t ained such an elevat ed
spirit ual st at e sees only pure chaitanya – wit hin which only t he for m
of God r esides, wit h no ot her for ms r emaining. At t imes, one cannot
see even t he for m of God wit hin t hat divine light ; only t he light is
seen. At ot her t imes, however , bot h t he divine light and t he for m of
God ar e seen. This is known as t he elevat ed spirit ual st at e at t ained
by gnãn. Such an elevat ed spir it ual st at e is at t ained by const ant ly
maint aining one’s vrut t i on t he form of t he incarnat e God visible at
present .”
3 Cont inuing, Shr iji Mahãr ãj said, “The ext ent t o which one has
underst ood t he great ness of God det ermines t he int ensit y of bot h t he
divine light experienced in t he heart and t he divine sound of pranav
t hat is hear d. Fur t her mor e, t he ext ent of one’s fait h and
underst anding of t he great ness of God det ermines t he ext ent t o which
The Vachanãmr ut 36
vicious t hought s ar e cur bed. Thus, when one develops absolut e fait h
in God and t hor oughly under st ands His gr eat ness, all of one’s vicious
t hought s ar e eliminat ed.
4 “For example, if a per son has sucked a slice of lemon, his t eet h
become a lit t le sensit ive, but he is st ill able t o chew soft chan ã.
However , if he has sucked a whole lemon, he is unable t o chew even
chan ã; in fact , he chews even a mung bean wit h much difficult y. If,
however , he has sucked many lemons, he would be unable t o chew
even cooked rice. In t he same manner, when one has developed
‘sour ness’ in t he for m of fait h in God and an under st anding of His
gr eat ness, one’s gums – in t he for m of t he four antahkarans and t en
indriyas – become sensit ised. In t hat st at e, t he jiva is unable t o
chew chan ã in t he for m of t hought s for t he vishays wit h it s gums in
t he form of t he man. Wit h it s gums in t he for m of t he chit t , t he jiva
becomes incapable of cont emplat ing on t he vishays. Wit h it s gums in
t he form of t he buddhi, t he jiva becomes incapable of developing a
resolve for t he vishays. Wit h it s gums in t he for m of t he ahamkãr,
t he jiva becomes incapable of developing any form of consciousness
relat ed t o t he vishays. Similar ly, t he jiva, wit h it s gums in t he for m
of t he five gnãn-indriyas and five karma-indriyas , becomes incapable
of chewing chan ã in t he form of t he vishays of t he respect ive
indriyas .
5 “Conver sely, t he indriyas and t he antahkaran of a person who
does not have absolut e fait h in God and who has not fully realised t he
great ness of God do not wit hdraw complet ely from t heir respect ive
vishays.”
6 Shr iji Mahãr ãj t hen explained, “The for m of God t r anscends
m ãyã and it s gunas, and is free of all t ypes of flaws, but it is for t he
sake of t he liberat ion of jivas t hat He appear s t o be like a human. In
fact , God is devoid of each of t he flaws t hat senseless people at t ribut e
t o Him. However , t he int ellect of t he per son at t r ibut ing such flaws
will never be freed of t hose flaws t hat he at t ribut es t o God.
Specifically, a person who believes God t o be full of lust will himself
become int ensely full of lust ; a person who believes God t o be full of
anger will himself become int ensely full of anger ; a per son who
believes God t o be full of avarice will himself become int ensely full of
avarice; and a person who believes God t o be full of jealousy will
himself become int ensely full of jealousy; et c. In fact , what ever t ypes
of flaws a per son at t r ibut es t o God will ult imat ely cause miser y t o t he
The Vachanãmr ut 37
per son himself – just as a fist ful of sand t hr own at t he sun falls back
int o t he t hr ower ’s eyes. On t he ot her hand, if a per son r ealises God
t o be absolut ely flawless, t hen regardless of his own swabhãvs, he
himself becomes absolut ely flawless as well.”
7 Ther eaft er , Br ahmãnand Swãmi asked, “Suppose t here is a
person whose indriyas are not drawn t owards any of t he vishays; nor
do vicious t hought s ar ise in his antahkaran . He also has absolut e
fait h in God. Despit e t his, t hough, a feeling of unfulfillment r emains,
and he feels despondent wit hin. What can be t he r eason for t his?”
8 Shr iji Mahãr ãj r eplied, “That is also a major deficiency in t he
devot ee; i.e., despit e t he fact t hat his mind has become st able and
despit e t he fact t hat he has int ensely fir m fait h in God, he st ill fails
t o experience profound happiness in his heart . Specifically, he does
not feel, ‘I am ext r emely for t unat e and complet ely fulfilled, wher eas
ot her s in t he wor ld ar e const ant ly being t r oubled by lust , anger ,
avar ice, infat uat ion , ar r ogance, matsar , desir es and cr avings. They
are subject t o t he t hree t ypes of sufferings
i
day and night . As for me,
t he incar nat e for m of Pur ushot t am has compassionat ely r evealed His
own for m t o me. He has also fr eed me fr om lust , anger and all of t he
ot her vicious nat ur es. He has also placed me in t he company of
sãdhus simila r t o Nãrad and t he Sanak ãdik. Indeed, I am ver y
for t unat e.’ Failing t o t hink in t his manner , and failing t o r emain
ext r emely elat ed t hr oughout t he day is a major deficiency. In fact ,
such a devot ee is like a child who has been given a chintãmani in it s
hand, yet derives no happiness from it because it does not realise t he
chintãmani’s value. Similar ly, t he major dr awback of t hat devot ee is
t hat despit e having at t ained Pur ushot t am Bhagwãn, he does not feel
const ant elat ion wit hin by r ealising, ‘I am complet ely fulfilled.’
9 “Moreover, when a fault is not iced in a devot ee, one should
t hink, ‘His swabhãv is such t hat it is not suit able in t he Sat sang
fellowship; nevert heless, he has at t ained satsang. Regar dless of what
he is like, he has st ill r emained in t he Sat sang fellowship. Sur ely,
t hen, his sanskãrs fr om past lives or fr om t his ver y life must be
ext r emely favour able for him t o have at t ained t his satsang.’ Wit h

i
The t hr ee t ypes of suffer ings ar e adhidaiv (t hose caused by nat ur e and deit ies),
adhibhut (t hose caused by ot her men or animals), adhyãt ma (t hose caused by
one’s own mind)
The Vachanãmr ut 38
t his under st anding, one should highly appr eciat e even such a
per son’s vir t ues.”
10 Aft er t his discour se, Shr iji Mahãr ãj bid ‘J ai Sachchidãnand’ t o
everyone and ret urned t o His residence.
| | Vachanãmr ut Gadhadã I-24 | | 24 | |
Ga d h a d ã I -25
Th e Flow of Twen t y P a i ls of Wa t er
1 On t he mor ning of Posh sudi 7, Samvat 1876 [23 December
1819], Shr iji Mahãr ãj arrived at t he residence of t he paramhansas in
Dãdã Khãchar ’s darbãr in Gadhadã. He was wear ing a whit e khes
and had cover ed Himself wit h a t hick, whit e cot t on clot h. He had
also t ied a whit e fet o ar ound His head. He was sit t ing facing east on
t he west er n ver anda. At t hat t ime, paramhansas as well as devot ees
fr om var ious places had gat her ed befor e Him.
2 Ther eupon Shr iji Mahãr ãj said out of compassion, “A devot ee of
God who observes only swadharma does not feel complet ely fulfilled
wit hin his hear t . That feeling of fulfillment can only be at t ained by
ãt m ã-realisat ion and t he knowledge of God’s great ness. Moreover,
t he ext ent of t he deficiency in t hese t wo at t ribut es det ermines t he
exten t of t he deficiency in his exper ience of fulfillment . Ther efor e, a
devot ee of God should firmly cult ivat e t hese t wo qualit ies.
3 “Mor eover , t he ext ent of t he deficiency r emaining in t hese t wo
fact or s also det er mines t he ext ent of t he hindr ances exper ienced
dur ing sam ãdhi. Recent ly, I gr ant ed sam ãdhi t o a devot ee in which
she saw int ense divine light . Seeing t hat light , she began t o scr eam;
she shout ed, ‘I’m bur ning!’ Ther efor e, even t hose who exper ience
sam ãdhi r equir e ãt m ã-realisat ion. If one does not realise one’s own
self t o be t he ãt m ã and inst ead believes one’s self t o be t he body,
much deficiency will r emain. I explained t o t hat devot ee, ‘Your self is
t he ãt m ã, not t he body. You ar e not t his Lãdkibãi of t he Bhãt sub-
cast e. Rat her , your self is t he ãt m ã, which is unpier ceable and
uncut t able.’ I t hen placed her int o sam ãdhi again and t old her , ‘Go
t o t he four-pet alled lot us at t he sit e of Ganapat i and behold your own
self t her e.’
4 “When a per son in sam ãdhi ent ers t he sit e of Ganapat i, t hat
per son hear s divine sounds and sees divine light . When he ent er s t he
The Vachanãmr ut 39
higher sit e of Br ahmã, he hear s louder sounds and sees br ight er
light . When he ent er s t he st ill higher sit e of Vishnu, he hear s even
louder sounds and sees even bright er light . In t his manner , as he
ent er s higher and higher locat ions, he hear s incr easingly louder
sounds and sees incr easingly br ight er light . As a r esult of t he
int ense divine light seen in sam ãdhi, and t he loud t hunderous sounds
t hat occur , even t he most r esolut e become t imid. For example,
despit e being a devot ee of God and despit e being ext remely brave,
Ar jun was st ill incapable of beholding God’s Vishwar up for m. He
t herefore pleaded, ‘O Mahãr ãj! I am incapable of beholding t his for m
of your s. Please gr ant me darshan of your for mer for m.’ Similar ly,
in sam ãdhi, when t hunder ing noises like t hose of an ent ir e
brahmãnd exploding ar e hear d, and masses of int ense light like
overflowing oceans are seen, even t he brave lose t heir pat ience.
Ther efor e, one should underst and one’s own self t o be dist inct from
t he body.
5 “Sam ãdhi exper ienced in t his manner is achieved in t wo ways.
One is cont r olling t he prãns t hr ough prãnãyãm, wher eby t he chit t is
also cont r olled. The ot her is by cont r olling t he chit t , wher eby t he
prãns ar e also cont r olled. When is cont r ol over t he chit t achieved? It
is achieved when one’s vrut t is are det ached from everyt hing else and
focused only on God. However, t hese vruttis can be focused on God
only when desires for everyt hing else are overcome and only a
singular desir e for t he for m of God r emains. Ther eaft er , t hose
vruttis will not be deflect ed from God’s form by any means
what soever . For example, if t went y pails of wat er ar e dr awn fr om a
well, and t he flow of wat er from each pail allowed t o flow in separat e
dir ect ions, t hen t her e would be lit t le for ce in each flow. However , if
t he flow of all t went y pails of wat er are combined, t hen t he result ant
flow would become ext remely powerful – like t hat of a river – and
would not be able t o be divert ed by any means what soever.
Similar ly, when a per son’s vrut t is have become free of worldly
desir es, his chit t focuses only on God’s for m.
6 “Conver sely, when a per son has desir es in his chit t for t he
pleasures of t he world, his vrut t i is widely disper sed among count less
t ypes of sounds via t he ear s. Similar ly, via t he skin, t he vrut t i is
dispersed among t housands of different t ypes of t ouch sensat ions; t he
vrut t i of t he eyes is dispersed among t housands of different t ypes of
t hings t o see; t he vrut t i of t he t ongue is dispersed among t housands
of different t ypes of t ast es; and t he vrut t i of t he nose is dispersed
The Vachanãmr ut 40
among count less t ypes of smells. In t he same manner , t he vruttis of
his karma-indriyas are dispersed among t heir respect ive vishays in
t housands of differ ent ways. In t his way, via t he t en indriyas , his
antahkaran is dispersed in t housands of different ways. Only when
his chit t cont emplat es on God, and his man generat es t hought s of
God, and his buddhi est ablishes t he convict ion of God, and his
ahamkãr har bour s t he consciousness, ‘I am t he ãt m ã, and a devot ee
of God,’ can his desir e for God be known t o have become singular .
7 “Alt er nat ively, t he cont r ol of t he chit t by cont r olling t he prãns is
achieved by ashtãng-yoga, which compr ises of eight st ages: yam ,
niyam , ãsan , prãnãyãm, pratyãhãr, dhyãn, dhãrnã and sam ãdhi.
This ashtãng-yoga is a means, and it s fr uit is t he nirvikalp sam ãdhi
of God. When t his nirvikalp sam ãdhi is achieved, t he chit t is
cont r olled by cont r olling t he prãns. On t he ot her hand, if t he chit t
focuses on God aft er becoming free of worldly desires, t hen t he prãns
are cont rolled by cont rol of t he chit t . Ther efor e, just as t he chit t is
cont r olled by mast er ing ashtãng-yoga, similar ly, t he chit t can also be
cont rolled by focusing on t he form of God. A devot ee whose chit t ’s
vrut t i becomes focused on t he form of God mast ers ashtãng-yoga
wit hout even at t empt ing t o mast er it . Ther efor e, t he spir it ual
endeavours of ãt m ã-r ealisat ion and t he knowledge of God’s gr eat ness
t hat I have just descr ibed should be fir mly pr act ised.
8 “Fur t her mor e, one’s r eligious vows – which ar e God’s
injunct ions – should cer t ainly be obser ved. For example, t he dharma
of a Brãhmin is t o bat he, lead a pure life and never drink even wat er
fr om a S hudra’s house. Similar ly, a satsangi should never falt er in
obser ving God’s injunct ions. Why? Because God will be pleased wit h
him if he behaves accor dingly.
9 “Mor eover , a per son should ver y fir mly maint ain bot h t he
knowledge of God’s great ness as well as t he knowledge of t he ãt m ã
coupled wit h vairãgya. He should also feel fulfilled by r ealising, ‘Now
I have no deficiencies r emaining.’ Wit h t his under st anding, he
should const ant ly offer bhakti t o God. Having said t his t hough, he
should not get car r ied away in t he elat ion of t his under st anding. Nor
should he feel unfulfilled. If he does feel unfulfilled, t hen t he
blessings t hat have been showered upon him by God can be
consider ed as not having ger minat ed – like a seed sown in saline soil.
Conver sely, if he get s car r ied away and begins t o behave waywar dly,
t hen t hat is like having t hr own a seed int o a fir e, which bur ns it .
The Vachanãmr ut 41
Therefore, if one underst ands as I have explained, t hen no form of
deficiency will r emain what soever .”
10 Aft er saying t his, Shr iji Mahãr ãj r et ur ned t o His seat .
| | Vachanãmr ut Gadhadã I-25 | | 25 | |
Ga d h a d ã I -26
A Gen u i n e Amor ou s Devot ee; Th e Ni r gu n St a t e
1 On t he aft ernoon of Posh sudi 11, Samvat 1876 [27 December
1819], Shr iji Mahãr ãj was sit t ing on a lar ge, decorat ed cot on t he
veranda out side t he east -facing r ooms of Dãdã Khãchar ’s darbãr in
Gadhadã. He had t ied a whit e pãgh ar ound His head. He was
wear ing a whit e khes and had cover ed Himself wit h a t hick, whit e
cot t on clot h. Two lar ge guldãvadi flowers had been placed upon His
ears, and a t assel of flowers had been insert ed in His pãgh. At t hat
t ime, while some paramhansas were singing devot ional songs t o t he
accompaniment of a t ãl and pakhwãj, ot her paramhansas as well as
devot ees from various places had gat hered before Him in an
assembly.
2 Shr iji Mahãr ãj t hen said, “Now please st op singing and list en as
I sing a devot ional song in t he for m of a discour se.”
3 The paramhansas said in r et ur n, “Ver y well, Mahãr ãj. Please
do.”
4 Ther eupon Shr iji Mahãr ãj said, “If, while singing amor ous
devot ional songs, a per son is at t r act ed only by God’s for m, t hen t hat
is fine. But , being at t r act ed t o anyt hing except God’s for m
const it ut es a major deficiency. Why? Because just as t hat devot ee
develops affect ion for and is at t ract ed by sounds relat ed t o God, he
also develops affect ion for and is at t r act ed by wor ldly songs, musical
inst r ument s, t alks r elat ed t o women, et c. Such a devot ee should be
known t o lack wisdom. Thus, a per son who is at t r act ed t o an equal
ext ent by t he words of God and His S ant, and by worldly speech
should for sake such foolishness. Having for saken such foolishness,
he should experience happiness t hrough sounds and speech relat ed
only t o God. Such a person is a genuine amorous devot ee.
5 “Fur t her mor e, just as t hat devot ee wishes for sounds relat ed
only t o God, he desires t he t ouch only of God. When he realises ot her
t ypes of t ouch t o be like t ouching a black cobr a or a blazing fir e, t hen
The Vachanãmr ut 42
he is a genuine amor ous devot ee. Similar ly, if a person experiences
profound bliss on seeing God, realising everyt hing else t o be like a
pile of filt h or a decomposed dog, t hen he is a genuine amor ous
devot ee. Similarly, if a person experiences profound bliss on t ast ing
t he prasãd of God, not enjoying t he var ious ot her t ypes of t ast es, t hen
he is a genuine amor ous devot ee. Fur t her mor e, such a devot ee
experiences profound bliss on smelling t ulsi, gar lands of flower s,
sandalwood past e, t he many var iet ies of fr agr ant per fumes, et c., t hat
have been offered t o God. He is not pleased on smelling t he perfume,
sandalwood past e, or garlands of flowers worn by mat erialist ic people.
In t his manner , a per son who has int ense love for God-relat ed
vishays and an int ense aversion for worldly vishays is a genuine
amor ous devot ee.
6 “On t he ot her hand, a per son who becomes an amor ous devot ee
and yet der ives t he same pleasur e fr om ot her t ypes of sight s, sounds,
smells, t ast es and t ouch as he does from God-relat ed vishays is a
false amor ous devot ee. Why? Because he experiences t he same t ype
of joy from vishays as he does fr om God. Ther efor e, such
amor ousness and mode of wor ship should be for saken. Why?
Because it is not God who is at fault ; it is t he amorous devot ee’s
at t it ude t hat is at fault ; i.e., he has believed God t o be exact ly like
ot her object s. As a r esult , his bhakti and amorousness are flawed.
7 “Now, just as I have descr ibed discr et ion in indulging in t he five
t ypes of vishays for t he sthul body in t he waking st at e, similar ly,
subt le vishays exist for t he sukshma body in t he dream st at e. A
devot ee may experience happiness from God-r elat ed sight s, sounds,
smells, t ast es and t ouch on seeing t he for m of God in his dr eam, but
if he also derives exact ly t he same pleasure on seeing ot her vishays in
his dream, then t hat devot ee’s amor ousness is false. If, on t he ot her
hand, a per son in his dr eam exper iences happiness only by
associat ion wit h God and feels an aversion for ot her vishays as if t hey
were vomit ed food, t hen he can be said t o be a genuine amorous
devot ee. If he does not experience t his, t hen alt hough t he form of God
seen in his dr eam is t r ue, t hat devot ee’s under st anding is flawed.
Why? Because he has equal love for God and for ot her vishays.
Thus, t r ue under st anding is t o r emain at t r act ed only t owar ds t he
form of God, and not t owards ot her vishays.
8 “In t his way, when only t hought s of God r emain while
cont emplat ing, a st at e of void is at t ained wher ein, wit h t he except ion
The Vachanãmr ut 43
of t he form of God, t hat devot ee does not perceive t he body or t he
brahmãnd at all. Ther eaft er , while seeing t he for m of God wit hin
t hat void, divine light is generat ed, and t he form of God is seen
wit hin t hat light . So, affect ion t owar ds only t he for m of God in t his
manner is called fait hful bhakti.”
9 In conclusion, Shr iji Mahãr ãj added, “When you sing amor ous
devot ional songs, I also close My eyes and t hink about just t his.
These t hought s of Mine may be simple, but not hing is able t o per sist
in t hose t hought s except God. In fact , so power ful ar e My t hought s
t hat if any vishay wer e t o come in t he way of t he amorous love t hat I
have for God’s for m, it would be decapit at ed. J ust as you sing
devot ional songs, I have also sung a devot ional song in t he form of
t his discour se, which I have shar ed wit h all of you t oday.”
10 In t his way, using Himself as an example, Shr iji Mahãr ãj
delivered t his discourse for t he benefit of His devot ees.
| | Vachanãmr ut Gadhadã I-26 | | 26 | |
Ga d h a d ã I -27
Th e Un d er st a n d i n g by wh i ch God
Et er n a lly Resi d es wi t h i n On e
1 Before sunrise on Posh sudi 12, Samvat 1876 [28 December
1819], Shr iji Mahãr ãj arrived at t he resident ial hall of t he
paramhansas i n Dãdã Khãchar ’s darbãr in Gadhadã. Ther e, He sat
on a plat for m facing west . He had t ied a whit e fet o ar ound His head.
He had also cover ed Himself wit h a t hick, whit e cot t on clot h and was
wear ing a khes. At t hat t ime, an assembly of paramhansas had
gat her ed befor e Him.
2 Aft er a few minut es of cont emplat ion, Shr iji Mahãr ãj said,
“Ever yone wishes t o wor ship God, but t heir under st anding differ s.
But God fully resides in t he heart of a person who possesses t he
following under st anding: ‘The ear t h r emains st able and t r embles; t he
st ar s r emain st eady in t he sky; t he r ains fall; t he sun r ises and set s;
t he moon appears and disappears, waxes and wanes; t he vast oceans
remain const rained wit hin t heir boundaries; a drop of liquid develops
int o a human possessing hands, feet , a nose, ear s and t he r est of t he
t en indriyas ; t he clouds, t hr ough which light ning st r ikes, float
unsuppor t ed in t he sky – t hese and a count less var iet y of ot her
The Vachanãmr ut 44
wonders are due only t o t he form of God t hat I have at t ained.’ Wit h
t his under st anding, he has t he convict ion t hat no one except t he
incar nat e for m of God is t he cause of t hese wonder s. He r ealises,
‘The count less wonder s which have occur r ed in t he past , t hose which
ar e cur r ent ly t aking place, and t hose which will occur in t he fut ur e
are all only due t o t he manifest form of God t hat I have at t ained.’
3 “Mor eover , he also has t he following under st anding: ‘Even if
someone were t o t hrow dust on me, or wer e t o humiliat e me in any
way, or wer e t o seat me on a donkey aft er cut t ing off my nose and
ear s; or even if someone wer e t o honour me by seat ing me on an
elephant – all t hese sit uat ions would be equal for me.’ Such a devot ee
views a beaut iful young woman, an unat t r act ive woman and an old
woman wit h equalit y; he t reat s a heap of gold and a pile of st ones
wit h equalit y; he also possesses count less noble vir t ues such as gnãn,
bhakti, vairãgya, et c. God et er nally r esides in t he hear t of such a
devotee.
4 “Consequent ly, by t he grace of God, t hat devot ee at t ains
count less t ypes of powers and liberat es count less beings. Despit e
t hese power s, t hough, he t oler at es t he pr aises and insult s of ot her
people. This it self is also a great feat , because t o t olerat e despit e
being so powerful is not easy for ot hers t o achieve. Therefore, one
who t olerat es in t his manner should be considered t o be ext remely
gr eat .
5 “The power s of such a per son ar e such t hat since it is God who
sees t hrough his eyes, he empowers t he eyes of all of t he beings in t he
brahmãnd; and since it is God who walks t hr ough his legs, he is also
capable of endowing t he st rengt h t o walk t o t he legs of all of t he
beings in t he brahmãnd. Thus, since it is God who r esides in all of
t he indriyas of such a S ant, t hat S ant is able t o empower t he
indriyas of all beings in t he brahmãnd. Ther efor e, such a S ant is
t he sust ainer of t he wor ld. His gr eat ness lies in t he fact t hat he
t olerat es t he insult s delivered even by insignificant people. Only
t hose who are forgiving in t his manner should be considered t o be
ext r emely gr eat .
6 “On t he ot her hand, t hose who t hr eat en and fr ight en t hose
meeker t han t hemselves and believe, ‘I have become gr eat ,’ ar e not
t r uly gr eat . In fact , t hose people in t his wor ld who fr ight en ot her s by
showing yogic powers should not be considered t o be devot ees of God;
r at her , t hey ar e beings lost in m ãyã and suit able only for Yampur i.
The Vachanãmr ut 45
Their gr eat ness is limit ed t o t he wor ldly r ealm. For example, in
societ y, a per son wit h one horse is considered t o be great er t han
someone wit h no hor ses at all; wher eas a per son wit h five hor ses is
considered t o be great er t han someone wit h only one horse. In t his
way, t he wealt hier a person is, t he great er he is considered t o be in
societ y. However , such a per son is not gr eat in t he spir it ual r ealm.”
7 Cont inuing, Shr iji Mahãr ãj said, “Householder s and r enunciant s
who believe, ‘This woman is ver y beaut iful; t hese clot hes ar e
ext r emely fashionable; t his house is ver y nice; t his gour d is ver y nice
and t his ut ensil is ver y nice’ ar e all pet t y-minded. Then you may ask
whet her such people will at t ain liber at ion or not . Well, in t his
Sat sang fellowship, even t he wr et ched at t ain liber at ion. However ,
t he former persons never develop t he virt ues of a sãdhu, or t he noble
vir t ues of t he S ant pr eviously descr ibed. Why? Because t hey have
not become suit able for such nobilit y.”
8 Aft er deliver ing t his discour se, Shr iji Mahãr ãj bid ‘J ai
Sachchidãnand’ t o all and r et ur ned t o His r esidence in Dãdã
Khãchar ’s darbãr.
| | Vachanãmr ut Gadhadã I-27 | | 27 | |
Ga d h a d ã I -28
A Smou ld er i n g Log; P r ogr essi n g a n d Regr essi n g
1 On Posh sudi 14, Samvat 1876 [30 December 1819], Shr iji
Mahãr ãj was sit t ing on a large, decorat ed cot on t he veranda out side
t he room in line wit h t he r oom of Shr i Vãsudevnãr ãya n i n Dãdã
Khãchar ’s darbãr in Gadhadã. He was dr essed ent ir ely in whit e
clot hes. At t hat t ime, t he sãdhus had sat down t o eat in His
presence.
2 Thereupon Shr iji Mahãr ãj said, “When a satsangi is likely t o
r egr ess in t he Sat sang fellowship, vicious desir es st eadily flour ish
wit hin him. At fir st , he begins t o per ceive flaws in all of t he
satsangis day by day. In his hear t , he feels, ‘All of t hese satsangis
lack under st anding; only I have t r ue under st anding.’ In t his way, he
consider s himself t o be super ior t o all. Such a per son r emains
const ant ly uneasy, day and night . He cannot sit peacefully anywher e
dur ing t he day; nor can he sleep at night . Mor eover , his anger never
subsides. In fact , he const ant ly smoulder s like a half-bur nt log. A
The Vachanãmr ut 46
person who behaves in t his manner should be known t o be on t he
ver ge of falling out of Sat sang. No mat t er how many days he spends
in Sat sang, he will never exper ience peace in his hear t ; ult imat ely,
he will fall fr om Sat sang.
3 “Conver sely, when a per son is likely t o pr ogr ess in Sat sang, pur e
desir es st eadily flour ish wit hin him. Day by day, he sees only vir t ues
in all of t he satsangis . He views all devot ees as superior t o himself
and consider s himself t o be insignificant . Mor eover , he exper iences
t he bliss of Sat sang in his hear t 24 hour s a day. Such char act er ist ics
indicat e t hat pur e desir es have flour ished. In fact , t he mor e such a
per son pr act ises satsang, t he mor e he benefit s; and event ually, he
at t ains profound gr eat ness.”
4 Having deliver ed t his discour se, Shr iji Mahãr ãj bid ‘J ai
Sachchidãnand’ t o all and r et ur ned t o His seat .
| | Vachanãmr ut Gadhadã I-28 | | 28 | |
Ga d h a d ã I -29
I n t en si fyi n g t h e For ce of Dh a r ma , Gnã n ,
Va ir ã gya a n d Bh a k t i;
Pr ã r a bd h a , Gr a ce a n d P er son a l En d ea vou r
1 On t he evening of Posh sudi Punam, Samvat 1876 [31 December
1819], Shr iji Mahãr ãj was sit t ing on a lar ge, decor at ed cot on t he
veranda out side t he west -facing r ooms of Dãdã Khãchar ’s darbãr in
Gadhadã. He was wear ing a whit e khes and had covered Himself
wit h a t hick, whit e cot t on clot h. He had also t ied a whit e pãgh
ar ound His head. He was wear ing gar lands of whit e flower s, and
t assels of whit e flower s wer e dangling fr om His pãgh. At t hat t ime,
an assembly of sãdhus as well as devot ees from various places had
gat her ed befor e Him.
2 Shr iji Mahãr ãj t hen said, “Please ask a quest ion.”
3 Thereupon Gopãlãnand Swãmi asked, “How can t he for ce of
bhakti coupled wit h dharma, gnãn and vairãgya be int ensified?”
4 Shr iji Mahãr ãj r eplied, “Ther e ar e four means t o accomplish
t his: One is a pur e place, t he second is an auspicious t ime, t he t hir d
is pious act ions, and t he fourt h is t he company of a holy person
1
. Of
t hese, t he influence of act ions is slight , wher eas t he influences of
The Vachanãmr ut 47
place, t ime and company ar e mor e power ful. Why? Because, if a
place is pure, and t he t ime is pure and one also keeps t he company of
a sãdhu like your self, t hen act ions will nat ur ally be pur e as well.
Conver sely, if a place is impur e – like t he region of Sindh, if t he t ime
is impure, and if one also keeps t he company of prost it ut es and
pervert ed people, or of t hose who consume alcohol and meat , t hen
act ions will cer t ainly be impur e as well. Ther efor e, one should st ay
where t here is a pure place and should abandon – by what ever means
necessar y – a place wher e t he t ime has become unfavour able. One
should keep t he company of devot ees of God as well as t he company of
t he S ant who is a knower of Brahma and who observes t he five
r eligious vows
4
. As a result , a devot ee’s bhakti for God gains
t r emendous vigour . This is t he answer t o your quest ion.”
5 Ther eaft er Mukt ãnand Swãmi asked, “Mahãr ãj, init ially a
devot ee may be ver y impur e at hear t , but he lat er becomes ext r emely
pur e. Is t his due t o his pr evious sanskãrs, t he grace of God or t he
devot ee’s personal endeavours?”
6 Shr iji Mahãr ãj explained, “The good or bad t hat occurs due t o
one’s previous sanskãrs is apparent t o everyone in t he world. For
inst ance, t he case of Bhar at ji becoming at t ached t o a deer can be
underst ood t o be due t o prãrabdha. Or if a poor person were t o
r eceive a lar ge kingdom, t hen ever yone would come t o know of it .
That should be known as prãrabdha.”
7 Then, nar r at ing His own st or y, Shr iji Mahãr ãj cont inued, “Now,
consider ing t he spir it ual endeavour s I had per for med, it is
inconceivable t hat My body should sur vive such aust er it ies, yet even
in t hose cir cumst ances it did sur vive. That can be consider ed t o be
due t o prãrabdha. What wer e t hose cir cumst ances? Well, while
st aying in Pur ushot t ampur i, I spent many mont hs sur viving mer ely
on air. On one occasion, I allowed My body t o be carried away by a
r iver t hat was t hr ee t o four gãus wide. Dur ing t he wint er , summer
and monsoon, I st ayed wit hout any shelt er what soever , wear ing only
a loinclot h. I also used t o wander in t he jungle amongst wild animals
such as t iger s, elephant s and wild buffaloes. I t r avelled in count less
such ar duous condit ions, yet My body did not per ish. In t hese
sit uat ions, one should consider prãrabdha t o be responsible.
8 “Now consider t he son of t he Brãhmin na med Sãndipani who
was saved fr om narak and also five-year -old Dhr uvji, t o whom t he
meanings of t he Vedas and ot her script ures were spont aneously
The Vachanãmr ut 48
revealed when he began t o ut t er t he pr aises of God. In t hese
sit uat ions, as well as when one’s mind is pur ified by t he wish of God,
or by His gr ace, or by t he gr ace of His Ekãntik S ant who has been
pleased by one’s ext remely pure sent iment s – t he influence of God’s
gr ace should be consider ed t o be responsible.
9 “If one keeps t he company of a pious sãdhu and becomes
vir t uous t hr ough one’s own t hought s, t hen t hat is known as ‘per sonal
endeavour ’.”
10 Having said t his, Shr iji Mahãr ãj bid ‘J ai Sachchidãnand’ t o t he
assembly and r et ur ned t o His seat laughing.
| | Vachanãmr ut Gadhadã I-29 | | 29 | |
Ga d h a d ã I -30
Th ou gh t s t h a t Lea ve a La st i n g I mp r essi on
1 On Posh vadi 1, Samvat 1876 [1 J anuar y 1820], Shr iji Mahãr ãj
was sit t ing on a large, decorat ed cot on t he veranda out side t he room
facing nor t h, in line wit h t he mandir of Shr i Vãsudevnãr ãyan in
Dãdã Khãchar ’s darbãr in Gadhadã. He was wear ing a whit e khes
and had cover ed Himself wit h a whit e cot t on clot h. He had also t ied
a whit e fet o ar ound His head. Ar ound His neck wer e gar lands of
whit e flowers, and t assels of whit e flowers were dangling from bot h of
His ear s. He was also wear ing a st r ing of whit e flower s ar ound His
wr ist s. At t hat t ime, while some munis were singing devot ional
songs, ot her munis as well as devot ees from various places had
gat her ed befor e Him in an assembly.
2 Shr iji Mahãr ãj t hen request ed, “Please begin a quest ion -answer
dialogue.”
3 Ther eupon Dinãnãt h Bhat t asked, “Mahãr ãj, at t imes,
t housands of t hought s
i
arise, yet t hey do not leave a last ing
impr ession in t he mind. At ot her t imes, however , only an
insignificant t hought ar ises, yet it leaves a st r ong impr ession on t he
mind. What is t he r eason for t his? Also, by what means can a
devot ee er adicat e such dist ur bing t hought s?”

i
Her e ‘t hought s’ should be int er pr et ed as wor ldly t hought s and desir es, such as
t hought s of indulging in sense pleasur es.
The Vachanãmr ut 49
4 Shr iji Mahãr ãj answer ed, “The reason is t he influence of t he
gunas. Thought s occur r ing when t amogun is pr edominant induce a
st at e similar t o t hat of deep sleep. Therefore t hose t hought s do not
leave a last ing impr ession in t he mind. When sattvagun pr evails,
one exper iences a st at e of awar eness; so, any dist ur bing t hought s
t hat occur at t hat t ime ar e dispelled by cont emplat ion. Ther efor e,
t hose t hought s do not leave a last ing impr ession eit her . However ,
t hought s t hat ar ise when rajogun is prevalent do leave a last ing
impr ession in the mind. Ther efor e, t he r eason some t hought s do
leave a last ing impression in t he mind and ot hers do not is due t o t he
prevalence of t he various gunas.
5 “If an int elligent per son r eflect s on t his mat t er and examines his
t hought s whenever t hey ar ise, he will be able t o recognise which
guna is pr edominant in him at t hat par t icular t ime. However , subt le
t hought s t hat ar ise r epeat edly fr om moment t o moment cannot be
gr asped by anyone. At t he most , someone int elligent like your self
may be able t o discer n t wo, t hr ee, or four of t he mor e super ficial
t hought s t hat ar ise dur ing t he cour se of a day.
6 “So, if a per son examines t he pr edominant guna under whose
influence his t hought s ar ise and cont emplat es on and imbibes t he
spir it ual discour ses which t ake place in Sat sang, t hen t he power of
pr act ising satsang is such t hat any dist ur bing t hought s ar ising
under t he influence of t he gunas ar e dispelled. Ther eaft er , becoming
fr ee fr om all doubt s, he is able t o cont inuously concent r at e on t he
for m of God. Wit hout satsang, however, even if he endeavours in a
million ot her ways, dist ur bing t hought s and t he influence of rajogun
and t he ot her gunas will not be eradicat ed. Therefore, if someone
sincer ely pr act ises satsang and reflect s upon and t ries t o imbibe t he
discour ses r elat ing t o God, t hen his vile t hought s ar e er adicat ed. In
t his manner , t he influence of satsang is ext r emely power ful. In fact ,
no ot her spir it ual endeavour can compar e wit h satsang. Why?
Because t hought s which cannot be er adicat ed by any ot her spir it ual
endeavour can be r emoved by engaging in satsang. Ther efor e, one
who wishes t o rid t he mind of base t hought s relat ed t o rajogun
should sincer ely pr act ise satsang by t hought , word and deed. As a
result , t hose t hought s will be eradicat ed due t o t he power of satsang.”
| | Vachanãmr ut Gadhadã I-30 | | 30 | |
The Vachanãmr ut 50
Ga d h a d ã I -31
Gr e a t n e s s I s Du e To F a i t h
1 On t he evening of Posh vadi 2, Samvat 1876 [2 J anuar y 1820],
Shr iji Mahãr ãj was sit t ing on a cushion wit h a cylindr ical pillow t hat
had been placed on t he east -facing ver anda out side His r esidence in
Dãdã Khãchar ’s darbãr in Gadhadã. He was dr essed ent ir ely in
whit e clot hes.
2 At t hat t ime, Yogãnand Muni asked, “Mahãr ãj, suppose t here
are t wo devot ees of God. One observes nivrut t i and does not hurt
anyone ver bally. The ot her , however , is const ant ly ser ving God and
His Bhakta – by offer ing food, clot hes, flower s, et c. In doing so,
however , he may occasionally hur t someone ver bally. Of t hese t wo
devot ees, who is bet t er ?”
3 Shr iji Mahãr ãj did not answer t he quest ion immediat ely;
inst ead, He called for Mukt ãnand Swãmi and Br ahmãnand Swãmi.
He had t hem list en t o t he quest ion, and t hen r equest ed, “Please
answer t his quest ion.”
4 Bot h Mukt ãnand Swãmi and Br ahmãnand Swãmi t hen
answer ed, “The devot ee who may ver bally hur t someone, but ser ves
God and t he S ant is bet t er . On t he ot her hand, t he one who obser ves
nivrut t i wit hout hur t ing anyone and is t her eby unable t o ser ve God
and t he S ant, should be known t o be feeble. The devot ee who serves
ot her s can be descr ibed as having bhakti; t hus, t he devot ee wit h
bhakti is t he bet t er of t he t wo.”
5 Shr iji Mahãr ãj confir med, “The answer you have given is
cor r ect .” He t hen added, “It is a major dr awback if one not ices some
negligible flaw and subsequent ly bears an aversion t owards a person
who possesses such bhakti and implicit ly abides by t he injunct ions of
God. A person who perceives flaws in t his way may also perceive
flaws in God, who has assumed a human for m for t he pur pose of
gr ant ing liber at ion t o t he jivas; he may also perceive flaws in t he
profoundly great devot ees of God.
6 “Mor eover , just because such a per son alleges such fault s in God
or His S ant, does t hat render t he avat ãrs of God or t he S ant
incapable of grant ing liberat ion? They are indeed capable of gr ant ing
liberat ion. However, one whose int ellect is dist ort ed always
negat ively misint er pr et s t hings. For example, Shishupãl always
maint ained, ‘The Pãndavs are bast ards; and because all five of t hem
The Vachanãmr ut 51
have t he same wife, t hey ar e also immor al. Kr ishna is also a
scoundr el, because fr om t he moment he was bor n, fir st he killed a
woman, t hen he killed a cr ane, and t hen he killed a calf. He is
known as Madhusudan not because he killed a demon named Madhu,
but because he dest r oyed honeycombs. J ust because t hose bast ard
Pãndavs wor ship him, does t hat make him God?’ In t his manner ,
Shishupãl, wit h his demonic int ellect , perceived flaws in God and His
devot ees. However, t hose who were devot ees of God did not do so in
any way. Ther efor e, one who perceives flaws should be known t o
have a demonic int ellect .”
7 Hear ing t his, Yogãnand Muni r emar ked, “But Mahãr ãj, we do
not perceive flaws in t he great devot ees of God; we merely perceive
flaws in ordinary devot ees.”
8 Shr iji Mahãr ãj said in r et ur n, “A devot ee’s gr eat ness or
smallness is not measur ed t he way you seem t o under st and it .
Great ness is due t o one’s fait h in t he manifest form of God and t he
obser vance of His commands. However gr eat a per son may be in
wor ldly mat t er s, if he lacks t hese t wo at t r ibut es t hen he is st ill
or dinar y.
9 “Besides, t he gr eat ness which I have just descr ibed is pr esent
t oday in all of t he devot ees in our Sat sang fellowship. Why? Because
all of t he devot ees here realise, ‘We have at t ained
Pur ushot t am Bhagwãn – who t r anscends even Akshar – in a
manifest for m; and t hus we have become fulfilled.’ Realising t his,
t hey offer bhakti t o t he manifest form of God while following His
commands. Ther efor e, on seeing some insignificant per sonal
peculiar it y in such a devot ee, one should not per ceive flaws in him.
Moreover, if a person does have a habit of doing so, his int ellect
becomes demonic.”
| | Vachanãmr ut Gadhadã I-31 | | 31 | |
Ga d h a d ã I -32
A Nest a n d a St a k e
1 On t he mor ning of Posh vadi 3, Samvat 1876 [3 J anuar y 1820],
Shr iji Mahãr ãj was sit t ing on a lar ge, decor at ed cot on t he ver anda
out side t he west -facing r ooms of Dãdã Khãchar ’s darbãr in Gadhadã.
He was wear ing a whit e khes and had t ied a whit e pãgh ar ound His
The Vachanãmr ut 52
head. He had also cover ed Himself wit h a whit e cot t on clot h.
Sandalwood past e had been applied t o His forehead. He was wearing
a garland of whit e flowers, and t assels of whit e flowers were dangling
fr om His pãgh. At t hat t ime, while some munis wer e singing
devot ional songs, ot her munis as well as devot ees from various places
had gat her ed befor e Him in an assembly.
2 Shr iji Mahãr ãj t hen said, “Please list en, I have a quest ion t o
ask.”
3 Thereupon t he munis and devot ees said, “Mahãr ãj, please ask.”
4 Aft er t hinking for quit e some t ime, Shr iji Mahãr ãj said, “In t his
world, a mat er ialist ic individual who is at t ached t o t he vishays
cannot sur vive wit hout indulging in t hem. Mor eover , just as t hat
non -believer indulges in vishays, similarly, a devot ee of God also
indulges in vishays. However , t he t wo ar e differ ent . In what way?
Well, t he mat er ialist ic per son, who is at t ached t o t he vishays, enjoys
only wor ldly vishays, whereas for a devot ee of God, list ening t o
discourses of God is t he only vishay for his ear s; t ouching t he holy
feet of God or t ouching t he holy dust from t he feet of t he S ant is t he
only vishay for his skin; doing darshan of God or t he S ant is t he only
vishay for his eyes; t aking t he prasãd of God and singing His praises
are t he only vishays for his t ongue; and smelling t he flower s and
ot her object s which have been offered t o God is t he only vishay for his
nose. In t his manner , t her e is a differ ence bet ween t he vishays t hat
a non -believer indulges in and t hose t hat a devot ee indulges in.
5 “Fur t her mor e, just as a devot ee cannot st ay wit hout indulging
in t he vishays, even et ernally liberat ed muktas such as Nãrad and
t he Sanak ãdik cannot st ay wit hout indulging in t hem. Alt hough
t hey r emain in sam ãdhi for long per iods of t ime, aft er emer ging fr om
sam ãdhi, t hey also indulge in vishays in t he for m of discour ses,
t alks, devot ional songs, et c., relat ed t o God.
6 “For example, bir ds leave t heir nest s t o gat her food, but aft er
gat her ing t heir food, t hey always r et ur n t o t heir r espect ive nest s at
night t o r est . Never do t hey for get t heir own nest s and r et ur n t o
anot her bir d’s nest . Similar ly, aft er feeding on discour ses, t alks,
devot ional songs, et c., relat ed t o God, devot ees of God also ret urn t o
t heir own nest in t he for m of God t o r est . Again, animals, bir ds and,
in fact , all cr eat ur es, r et ur n t o t heir r espect ive homes t o r est aft er
feeding. People also t ravel far and wide for t heir work, but only when
t hey r et ur n t o t heir own home do t hey r est peacefully.
The Vachanãmr ut 53
7 “Now based on t he analogies t hat I have just nar r at ed, I ask all
t he devot ees: J ust as a non -believer is at t ached t o worldly vishays
and is unable t o live wit hout t hem for even a single moment ,
similar ly, aft er becoming fir mly at t ached t o t he vishays in t he for m
of t he shravan , manan , et c., of t he t alks and discour ses r elat ed t o
God, have you also become at t ached t o and engr ossed in t hem, or not ?
Also, just as a bird ret urns t o it s nest aft er feeding, do all of you also
ret urn t o rest in your nest , t he form of God, aft er feeding on feed in
t he for m of discour ses, devot ional songs, et c., r elat ed t o God? Or, do
you rest elsewhere?
8 “Fur t her mor e, cat t le t hat ar e domest icat ed r et ur n t o t heir st ake
in t he evening aft er gr azing in t he out skir t s of t he village, wher eas
st r ay cat t le do not r et ur n t o t heir st ake. A st r ay cow, aft er gr azing
in someone’s field, sit s wher ever it wishes. Ther e, someone may beat
it , or if a t iger comes, it may even at t ack t he cow. Now, do you
r et ur n t o your st ake like t he domest icat ed cat t le, or like t he st r ay
cat t le, do you sit down t o rest anywhere aft er gr azing in someone
else’s field? Let t he senior s amongst you answer t hese quest ions
aft er due deliberat ion.”
9 Ther eupon, all of t he munis and devot ees replied individually,
“Mahãr ãj, we have indeed become at t ached t o discourses, devot ional
songs, et c., relat ed t o God. Moreover, except for t he nest and st ake in
t he for m of God’s for m, we do not st ay anywher e else.” Hear ing t heir
r eply, Shr iji Mahãr ãj became ext remely pleased.
10 Towar ds t he end of t he aft er noon on t hat same day, Shr iji
Mahãr ãj was seat ed facing t he mandir of Shr i Vãsudevnãr ãyan on a
large, decorat ed cot under t he neem t ree in t he cent re of Dãdã
Khãchar ’s darbãr. At t hat t ime, while some munis wer e singing
devot ional songs, ot her munis as well as devot ees from various places
had gat her ed befor e Him in an assembly.
11 Shr iji Mahãr ãj t hen request ed, “Now please begin a quest ion -
answer dialogue.”
12 Ther eupon Dinãnãt h Bhat t and Br ahmãnand Swãmi asked, “At
t imes, a devot ee of God is able t o blissfully engage in t he worship and
remembr ance of God, and is able t o concent r at e on His for m. At
ot her t imes, however , he is dist ur bed wit hin and is unable t o
exper ience t he bliss of wor ship and r emembr ance. What is t he
r eason for t his?”
The Vachanãmr ut 54
13 Shr iji Mahãr ãj r eplied, “He has not mast er ed t he t echnique of
beholding t he form of God.”
14 Hear ing t his, Mukt ãnand Swãmi asked, “What is t hat
t echnique?”
15 Shr iji Mahãr ãj explained, “The t echnique is as follows: Differ ent
gunas ent er t he antahkaran at different t imes. When sattvagun
pr evails, t he antahkaran is pur e, and one can pleasant ly engage in
wor ship and r emembr ance of God’s for m. When rajogun pr evails,
t he antahkaran becomes pollut ed and many dist ur bing t hought s
ar ise, making it difficult t o engage in wor ship and r emembr ance.
When t amogun pr evails, no t hought s ar ise in t he antahkaran at all.
Therefore, a person engaged in worship should learn t o recognise t he
pr evailing guna and should medit at e on t he form of God whenever
sattvagun pr evails. When t amogun pr evails, no t hought s ar ise at
all, and on e experiences a feeling of empt iness. One should not
at t empt t o medit at e on God in such condit ions. When rajogun
pr evails, many dist ur bing t hought s ar ise. Ther efor e, one should not
at t empt t o medit at e on God at t hat t ime eit her . On such occasions,
one should t hink, ‘I am dist inct fr om t hese t hought s. In fact , I am
t he knower of t hese t hought s. Fur t her mor e, Pur ushot t am Bhagwãn
is for ever pr esent wit hin me as antaryãm i.’ Only when t he for ce of
rajogun subsides should one medit at e on t he form of God.
16 “However , one should not become deject ed on not icing t he many
t hought s which ar ise when rajogun pr evails. Aft er all, t he
antahkaran is like a small child, or a monkey, or a dog, or like a
per son who plays wit h a child. The nat ur e of t he antahkaran is such
t hat it r emains fidget y for no r eason what soever . Ther efor e, one who
wishes t o medit at e on God should not become disheart ened on seeing
t he dist ur bing t hought s t hat ar ise in t he antahkaran . Mor eover , t he
t hought s ar ising in t he antahkaran should not be accept ed as being a
part of oneself; inst ead, t he antahkaran should be regarded as being
dist inct fr om oneself. Thus, one should believe one’s ãt m ã t o be
dist inct and engage in t he worship of God.”
| | Vachanãmr ut Gadhadã I-32 | | 32 | |
The Vachanãmr ut 55
Ga d h a d ã I -33
Bli n d Fa i t h , Love a n d Un d er st a n d i n g
1 On t he evening of Posh vadi 5, Samvat 1876 [5 J anuar y 1820],
Shr iji Mahãr ãj was sit t ing facing east on a lar ge, decor at ed cot on t he
veranda out side t he room next t o t he mandir of Shr i Vãsudevnãr ãyan
i n Dãdã Khãchar ’s darbãr in Gadhadã. He was wear ing a whit e
khes and had cover ed Himself wit h a whit e cot t on clot h. He had also
t ied a deep orange ret o ar ound His head. At t hat t ime, an assembly
of munis as well as devot ees from various places had gat hered befor e
Him.
2 Ther eupon Mukt ãnand Swãmi asked, “The scr ipt ur es have
described innumerable spirit ual endeavours t o please God; but
amongst t hem all, which one is so power ful t hat it alone ear ns as
much pleasur e of God as is ear ned by per for ming all spir it ual
endeavour s combined? Please r eveal it t o us.”
3 Shr iji Mahãr ãj began by saying, “Please list en as I t ell you t he
one spirit ual endeavour by which God can be pleased.” He t hen
cont inued, “Accept ing t he fir m r efuge of God is t he single, gr eat est
endeavour amongst all spir it ual endeavour s for pleasing God. That
r efuge, t hough, must be ext r emely fir m and wit hout any flaws.
4 “This r efuge can be of t hr ee t ypes. One way of having t he r efuge
of God is wit h blind fait h. If a person has int ense blind fait h, t hen
even if someone such as Br ahmã were t o at t empt t o deflect him from
his refuge, he would not be deflect ed.
5 “The second t ype is firm refuge of God t hat is cult ivat ed out of
love. Even if a person possessing profound love for God forces
himself, he does not become at t r act ed t o any object ot her t han God.
This is known as firm refuge produced out of profound love.
6 “The t hir d t ype is wit h under st anding. A per son who has
profound int elligence underst ands t he sagun-nirgun and anvay-
vyatirek aspect s of God. He underst ands t he ent it ies t hat have been
creat ed by God’s m ãyã, as well as t he ways of God’s avat ãrs on ear t h.
He also underst ands how, at t he t ime of t he creat ion of t he cosmos,
God behaves as Akshar , how God behaves as Pr akr ut i-Pur ush, how
God behaves as Vir ãt -Pur ush, and how God behaves as Br ahmã and
ot her prajãpatis. He also compr ehends how God wor ks t hr ough
Nãrad, t he Sanak ãdik and ot hers for t he purpose of grant ing
liberat ion t o t he jivas. He under st ands all t hese met hods. Mor eover ,
The Vachanãmr ut 56
he realises t hat Pur ushot t am Bhagwãn t r anscends ever yt hing and is
absolut ely unaffect ed. He who has such an insight is said t o have a
firm refuge of God using his int elligence. If someone t ries t o dissuade
him, or even if he t r ies t o dissuade himself, such a refuge never
diminishes. Also, r egar dless of whet her God – aft er assuming a
human for m – exhibit s His divine power s or act s power less, such a
per son’s int ellect would not har bour any doubt s.”
7 Ther eaft er , Shr iji Mahãr ãj said, “If you allow Me, I wish t o ask a
quest ion.”
8 Mukt ãnand Swãmi said, “Mahãr ãj, please do ask.”
9 Ther eupon, Shr iji Mahãr ãj asked, “Of t he t hr ee inclinat ions I
have just descr ibed t o you, which is your inclinat ion? Aft er all,
alt hough a combinat ion of all t hr ee inclinat ions is gener ally pr esent
in all devot ees of God, t he inclinat ion t hat is predominant is said t o
be t he inclinat ion t hey possess. So, of t he t hree – blind fait h, love
and under st anding – which is your inclinat ion?”
10 Mukt ãnand Swãmi and Br ahmãnand Swãmi bot h r eplied, “Our
inclinat ion is of under st anding.”
11 Ther eaft er , t he ot her sãdhus also st at ed t heir own inclinat ions.
| | Vachanãmr ut Gadhadã I-33 | |
Ga d h a d ã I -34
Set t in g t h e Wor ld in Mot ion
1 On t he mor ning of Posh vadi 11, Samvat 1876 [11 J anuar y
1820], Shr iji Mahãr ãj was sit t ing facing sout h on a lar ge, decor at ed
cot on t he veranda out side t he west -facing r ooms of Dãdã Khãchar ’s
darbãr in Gadhadã. He was wear ing a whit e khes and had covered
Himself wit h a t hick, whit e cot t on clot h. He had also t ied a whit e
pãgh ar ound His head and was wear ing gar lands of flower s as well.
Tassels of flower s and silken t hr eads wer e dangling fr om His pãgh,
and bunches of flowers had also been placed upon bot h of His ears.
At t hat t ime, some munis were singing devot ional songs t o t he
accompaniment of musical inst r ument s, while ot her munis as well as
satsangis fr om var ious places had gat her ed befor e Him in an
assembly.
The Vachanãmr ut 57
2 Then Shr iji Mahãr ãj said, “Please st op t he devot ional songs and
begin a question -answer dialogue.”
3 Ther eupon Br ahmãnand Swãmi asked, “God is t he haven of all
bliss, and He t r anscends ever yt hing, yet t he jiva’s vrut t i does not
become at t ached t o Him. Inst ead, it s vrut t i becomes at t ached t o
wor ldly object s t hat ar e wor t hless and per ishable. What is t he
r eason for t his?”
4 Mukt ãnand Swãmi at t empt ed t o give an answer , but was unable
t o do so sat isfact or ily.
5 So Shr iji Mahãr ãj said, “Please list en as I answer t hat quest ion.
Since t he day God cr eat ed t his wor ld, He has set it in mot ion in such
a manner t hat He will not have t o t oil again. In fact , He has devised
it in such a way t hat pr ocr eat ion occur s aut omat ically. Men
nat urally develop affect ion for women, women nat urally develop
affect ion for men, and bot h nat urally develop affect ion for t heir
offspr ing. That is God’s m ãyã in t he for m of affect ion. The vrut t i of
one who is not swept away by t he flow of t hat m ãyã r emains focused
on t he form of God. So, a devot ee of God develops vairãgya by
maint aining an aver sion for wor ldly object s. Fur t her mor e, knowing
God t o be absolut ely blissful, he keeps his vrut t i focused on God. If,
however, one does not cult ivat e vairãgya t owards worldly object s and
becomes dist anced from t he form of God, t hen even great muktas
such as Shiv, Br ahmã, Nãr ad, et c., would be swept away by t hose
wor ldly object s. For t his r eason, if one for sakes God and keeps t he
company of wor ldly object s, t hen one’s vrut t i will most cer t ainly
become at t ached t o t hose worldly object s. Therefore, devot ees of God
should not keep affect ion for anyt hing ot her t han God.”
6 Ther eaft er Shr iji Mahãr ãj said, “Now it is Mukt ãnand Swãmi’s
t ur n t o ask a quest ion, so please ask.”
7 Mukt ãnand Swãmi t hen asked, “It is ext r emely difficult for a
person t o at t ain God. Moreover , t her e is no gr eat er benefit and no
gr eat er bliss t han at t aining God. Why, t hen, do people for sake such
immense bliss and st r ive agonisingly for wor t hless object s? That is
t he quest ion.”
8 Shr iji Mahãr ãj said, “Her e, I shall answer t hat . When one
ignor es t he injunct ions of God and begins t o st r ay away fr om t hem,
one suffer s. On t he ot her hand, if one act s accor ding t o t hose
injunct ions, one will exper ience t he t r ue bliss of God. So, in fact , one
The Vachanãmr ut 58
suffer s only t o t he ext ent t hat one t r ansgr esses t he injunct ions of
God. Ther efor e, r enunciant s should live accor ding t o t he injunct ions
t hat have been pr escr ibed for r enunciant s, and householders should
live accor ding t o t he injunct ions t hat have been pr escr ibed for
householder s. One suffer s t o t he ext ent that one lapses in observing
t hese injunct ions. Only when a r enunciant obser ves eight -fold
r enunciat ion of women is his vow of brahmacharya considered
complet e. He suffer s t o t he ext ent t hat he deviat es fr om t his.
Brahmacharya has also been pr escr ibed for householder s. For t hem,
brahmacharya const it ut es shunning all women except t heir wives,
abst inence fr om sexual r elat ions wit h one’s wife on days of
obser vance, and engaging in sexual r elat ions only dur ing appr opr iat e
t imes. Whosoever deviat es fr om t hese and t he ot her niyams t hat
have been pr escr ibed for r enunciant s and householder s, suffer s
accor dingly.
9 “Therefore, t he happiness and misery experienced by a non -
believer is det ermined by his own karmas. As for a devot ee of God,
what ever miser y he suffer s is due t o negligence in obser ving God’s
injunct ions for t he sake of wor t hless object s; and what ever happiness
he does experience is a result of following t he injunct ions of God.”
| | Vachanãmr ut Gadhadã I-34 | | 34 | |
Ga d h a d ã I -35
Sa fegu a r d i n g On e’s Li ber a t i on
1 On Posh vadi 12, Samvat 1876 [12 J anuar y 1820], Swãmi Shr i
Sahajãnandji Mahãr ãj was sit t ing facing east on a lar ge, decor at ed
cot under t he neem t ree in front of t he mandir of Shr i
Vãsudevnãr ãya n i n Dãdã Khãchar ’s darbãr in Gadhadã. He was
dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly of munis
as well as devot ees from various places had gat hered before Him.
2 Addressing t he munis , Shr iji Mahãr ãj said, “Eit her you ask Me
a quest ion, or I shall ask you a quest ion.”
3 Thereupon t he munis said, “Mahãr ãj, please ask.”
4 Shr iji Mahãr ãj t hen said, “Suppose t here is a person who,
despit e having lit t le int elligence, does not falt er when it comes t o
safeguar ding his own liber at ion. On t he ot her hand, t her e is anot her
per son who is ver y int elligent ; so much so t hat he can point out
The Vachanãmr ut 59
mist akes even in gr eat men. But he does not walk on t he pat h of
liber at ion. What is t he r eason for t his?”
5 The munis at t empt ed t o answer , but as Shr iji Mahãr ãj r aised
doubt s, t hey wer e unable t o do so sat isfact orily.
6 Shr iji Mahãr ãj t hen said, “Her e, allow Me t o answer . Such a
per son may be highly int elligent , but his int ellect is pollut ed. As a
r esult , he is unable t o walk on t he pat h of liber at ion. For example,
suppose t here is some t ast y buffalo-milk in which sãkar has been
dissolved. Now if a snake’s venom wer e t o fall in it , t hen t hat same
milk and sãkar would become poisonous. Ther eaft er , whoever dr inks
it would die. Similar ly, such a per son may be highly int elligent , but
he has perceived a flaw in t he great S ant or God. This dr awback, in
t he for m of per ceiving a flaw, has ent er ed his mind and is compar able
t o t he snake’s venom. So how can he possibly walk on t he pat h of
liber at ion? In fact , even if someone wer e t o list en t o his t alks, t he
list ener ’s mind would also fall back fr om Sat sang. Mor eover ,
wher ever a per son possessing such a pollut ed int ellect t akes bir t h, he
always maligns God or His devot ees. Conversely, a person whose
int ellect is not pollut ed in t his manner , even if he has lit t le
int elligence, does not falt er in safeguar ding his own liber at ion.”
7 Ther eupon Mukt ãnand Swãmi asked, “Mahãr ãj, can one wit h
such a pollut ed int ellect ever t ur n t owar ds God?”
8 Shr iji Mahãr ãj r eplied, “No, he never t ur ns t owar ds God.”
9 Mukt ãnand Swãmi asked fur t her , “Mahãr ãj, please t ell us how
we can avoid developing such a demonic int ellect .”
10 Shr iji Mahãr ãj explained, “If a person does not keep t he following
four swabhãvs wit h God or His S ant, t hen his int ellect will never
become demonic: fir st , anger ; second, ar r ogance; t hir d, jealousy; and
four t h, deceit . If, however, he keeps even one of t hese four, t hen his
int ellect will become demonic – just like J ay and Vijay. Despit e
being wise, t heir int ellect became demonic because t hey were
arrogant t owards t he Sanak ãdik. Consequent ly, bot h fell fr om
Vaikunt h.
11 “Fur t her mor e, when a per son’s int ellect becomes demonic, even
t he virt ues of God and His devot ees appear as fault s t o him.
Wher ever such a per son t akes bir t h, he eit her becomes an at t endant
of Shiv or t he king of some demons and wor ships God t hr ough
animosit y.”
The Vachanãmr ut 60
| | Vachanãmr ut Gadhadã I-35 | | 35 | |
Ga d h a d ã I -36
A Tr u e Ren u n ci a n t , Ba sed on
t h e Exa mp le of a P a u p er
1 On Posh vadi 13, Samvat 1876 [13 J anuar y 1820], Shr iji
Mahãr ãj was sit t ing on a lar ge, decor at ed cot on t he plat for m under
t he neem t ree in front of t he mandir of Shr i Vãsudevnãr ãyan in Dãdã
Khãchar ’s darbãr in Gadhadã. He was dr essed ent ir ely in whit e
clot hes, wit h garlands of whit e and yellow flowers ador ning His neck.
Bunches of whit e flowers were placed on bot h of His ears, and a t assel
of yellow flower s was dangling fr om His pãgh. A chhoglu made fr om
red karnikãr flowers had also been placed in His pãgh. Also, He was
playing wit h a ball of whit e flower s wit h His r ight hand. To t he joy
of t he devot ees He sat ador ned in such a char ming fashion. At t hat
t ime, an assembly of munis as well as devot ees from various places
had gat her ed befor e Him.
2 Ther eupon Shr iji Mahãr ãj said, “How should one view a person
who has renounced worldly life and accept ed t he garb of a
r enunciant , yet st ill har bour s affect ion for asat object s, i.e., object s
ot her t han t he form of God? He should be viewed t o be like a pauper
before a great t ycoon . Suppose t here is a pauper who has no clot hes
t o wear and feeds himself by scavenging for scraps of food from piles
of gar bage. Not only does he consider himself t o be a sinner , but
ot her wealt hy people also consider him t o be a sinner . They pr esume,
‘He must have commit t ed many sins; t hat is why he has no food or
clot hes.’ Similar ly, aft er becoming a r enunciant , a person who
collect s nice clot hes and ot her pleasant object s wit h a st r ong cr aving
for t hem, but does not have affect ion for dharma, gnãn, vairãgya and
bhakti is considered by t he gr eat Ekãntik S ant t o be a sinner just like
t he pauper . Why? Since he is a sinner , he does not have love for
dharma, gnãn, vairãgya and bhakti; inst ead, he has affect ion for
object s ot her t han God.
3 “However , for a t r ue r enunciant bot h dirt and gold are equal.
Mor eover , a r enunciant never makes dist inct ions by t hinking, ‘This
object is pleasant , and t his object is unpleasant .’ He never has such
an under st anding; inst ead, he has affect ion only t owar ds God. Only
such a per son is a t r ue r enunciant .”
The Vachanãmr ut 61
| | Vachanãmr ut Gadhadã I-36 | | 36 | |
Ga d h a d ã I -37
At t a ch men t t o On e’s Na t i ve P la ce; Eleven Hon ou r s
1 On Posh vadi 14, Samvat 1876 [14 J anuar y 1820], Shr iji
Mahãr ãj was sit t ing facing west on a lar ge, decor at ed cot under t he
neem t ree in front of t he mandir of Shr i Vãsudevnãr ãya n in Dãdã
Khãchar ’s darbãr in Gadhadã. He was wear ing a whit e pãgh, fr om
which hung a t assel of yellow flowers. Bunches of whit e flowers had
also been placed upon bot h of His ears, and a garland of yellow and
whit e flower s ador ned His neck. He was wear ing a whit e khes and
had cover ed Himself wit h a whit e cot t on clot h. At t hat t ime, an
assembly of munis as well as devot ees from various places had
gat her ed befor e Him.
2 Ther eupon Shr iji Mahãr ãj said, “One who lacks pr oper
underst anding cannot abandon his feelings of affect ion for his
bir t hplace even t hough he has r enounced t he wor ld.” So saying, He
showed ever yone t he scar on His t high wher e He had been hur t by
t he st ump of a t r ee dur ing His childhood. Shr iji Mahãr ãj t hen
cont inued, “Whenever I see t his scar , t hat t r ee and t hat lake
immediat ely spr ing t o mind. So you see, it is ext r emely difficult t o
for get one’s bir t hplace and r elat ives fr om wit hin. Now I would like
t hose amongst you who do not r emember t heir bir t hplace and bodily
relat ions t o confess. For t hose who do not speak up out of shame,
confess in t he holy name of Shr i Nar nãr ãyan.”
3 All t he munis subsequent ly r evealed t heir own sit uat ion.
4 Aft er list ening t o t hem, Shr iji Mahãr ãj said, “If one believes
oneself t o be t he ãt m ã, wher e is t he bir t hplace of t hat ãt m ã? Who
are t he relat ives of t hat ãt m ã? Of what gender is t hat ãt m ã?
Mor eover , if you wish t o maint ain r elat ionships wit h your r elat ives,
t hen you should also maint ain r elat ionships wit h all of t he r elat ives
t hat you have had t hr oughout your pr evious lives in t he cycle of 8.4
million life for ms
3
. Fur t her mor e, if one wishes for t he liberat ion of
one’s r elat ives, t hen one should wish t he same for all. However , just
as upon beginning t his human life t he par ent s of t he pr evious 8.4
million life for ms have all been for got t en due t o ignor ance, similar ly
t he parent s of t his human body should be for got t en t hr ough
knowledge.
The Vachanãmr ut 62
5 “As for Me, I have no affect ion t owards any of My relat ives.
Mor eover , a per son may be ser ving Me, but if t her e is no bhakti for
God in his hear t , I cannot develop a liking for him – even if I t r y.
Even if he is as vir t uous as Nãr adji, if he lacks bhakti for God, I do
not like him.
6 “On t he ot her hand, t her e is a per son who has bhakti for God in
his hear t . He under st ands t hat t he manner in which t he incar nat e
for m of God r esides on t his ear t h, and t he manner in which t he
devot ees of God remain in t he vicinit y of God is exact ly how t hey
r emain when ãtyantik-pralay occur s. He also under st ands t hat God
and His devot ees et ernally possess a form; but never does he
under st and t hem t o be for mless, r egardless of any Vedãnt a scr ipt ur e
he may hear . Fur t her mor e, he r ealises t hat t her e is no ot her all-doer
in t his world besides t hat God, and he also realises t hat wit hout God,
even a dry leaf cannot be st irred.
7 “A per son wit h such fir m convict ion t hat God has a for m, even if
he is an or dinar y per son, is st ill dear t o Me [1]
i
. Kãl [2], karma [3]
and m ãyã [4] ar e unable t o administ er t heir power over him. In fact ,
God Himself impar t s any punishment t hat he is t o r eceive, but no
one else has any aut hor it y over him. On t he ot her hand, I have no
r espect for a per son wit hout such a convict ion, even if he happens t o
have t he vir t ues of r enunciat ion and vairãgya. However, a person
wit h fir m fait h in God in his hear t never loses his convict ion t hat
God has a form; nor does he ever underst and God t o be formless like
a mass of light , r egar dless of how many scr ipt ur es he may hear or
t he company he may keep. A S ant wit h such a convict ion is so
highly respect ed by Me t hat even I place t he dust of his feet on My
head [5]. In My mind, I am afr aid of har ming him [6], and I also
long t o have his darshan [7].
8 “A per son wit hout such a convict ion at t empt s t o at t ain liber at ion
using t he st r engt h of his own spir it ual endeavour s, but he does not
st rive for it by relying on t he grace of God. Such a senseless person
is as foolish as someone wishing t o cross t he ocean wit hout t he aid of
a ship, by his own effor t s. Conver sely, one who wishes for liber at ion

i
These number s indicat e t he 11 honour s best owed upon t he S at purush, as
indicat ed in t he t it le.
The Vachanãmr ut 63
t hr ough t he gr ace of God is wise [8], like one who wishes t o cr oss t he
ocean wit h t he help of a ship.
9 “Aft er leaving t heir body, all t hose wit h such knowledge of God’s
for m at t ain a for m of chaitanya in t he abode of God and forever
r emain in His ser vice in His pr esence [9]. But if a per son has
endeavour ed wit hout having such a convict ion , t hen he will go t o
dwell in t he realms of ot her deit ies.
10 “In fact , t he darshan of such a t r ue Bhakta of God is equivalent
t o t he darshan of God Himself [10]. He is so gr eat t hat his darshan
alone can r edeem count less wr et ched jivas [11].”
11 Having deliver ed t his discour se, Shr iji Mahãr ãj t hen r equest ed,
“Now please sing a devot ional song.”
| | Vachanãmr ut Gadhadã I-37 | | 37 | |
Ga d h a d ã I -38
A Mer ch a n t ’s Ba la n ce Sh eet
1 On t he evening of Mahã sudi 1, Samvat 1876 [16 J anuar y 1820],
Shr iji Mahãr ãj was sit t ing on a small mat t r ess which had been
placed on t he ver anda out side t he st ables in Dãdã Khãchar ’s darbãr
in Gadhadã. He was wear ing a whit e khes and had t ied a whit e, red-
bordered fet o ar ound His head. He was also wear ing a r ichly
embroidered angarkhu and had cover ed Himself wit h a t hick, whit e
cot t on clot h. At t hat t ime, an assembly of sãdhus as well as devot ees
fr om var ious places had gat her ed befor e Him.
2 Aft er glancing at all of t he devot ees, Shr iji Mahãr ãj t hought for
a consider able lengt h of t ime and said, “Please list en, I have
somet hing t o say.” He t hen cont inued, “Fr om t he t ime a satsangi
ent er s t he Sat sang fellowship, he should examine his mind by
t hinking, ‘In t he fir st year , my mind was like t his; t hen it was like
t his. Pr eviously, I had t his much desir e for God and t his much
desir e for t he wor ld.’ In t his manner , he should r epeat edly r eflect on
t his year ly t ot al of desir es and always st r ive t o gr adually, yet
const ant ly er adicat e all wor ldly desir es t hat r emain in his mind. If,
however , he does not int r ospect in t his manner and allows t hose
desir es t o accumulat e, t hen t hey will never be over come. Consider ,
for example, t he analogy of opening an account wit h a mer chant . If
one set t les one’s debt s t o him r egular ly on a mont hly basis, t hen it
The Vachanãmr ut 64
would not be difficult t o repay t he debt . But if one wait s t o pay unt il
t he end of t he year, it would be ext remely difficult t o set t le t he
account . Likewise, one should int r ospect const ant ly.
3 ”In r ealit y, t he mind is sat urat ed wit h desires for t he world.
But , in t he manner in which sesame seeds ar e imbued wit h scent by
padding t hem bet ween alt er nat ing layer s of flower s, t he mind should
be similar ly sat ur at ed wit h flower s in t he for m of t he const ant
r emembr ance of God’s divine act ions and incident s – coupled wit h an
under st anding of His gr eat ness. The mind should const ant ly be
ent angled in a web in t he form of t hese divine act ions and incident s of
God, and t hought s of God should be const ant ly conceived in t he mind.
As one t hought subsides, anot her t hought should be conceived. As
t he second subsides, a t hir d should be conceived. In t his manner , t he
mind should not be left idle.” Saying t his, Shr iji Mahãr ãj nar r at ed
t he example of t he ghost in det ail.
4 Ther eaft er, He cont inued, “Even if one begins t o recall t he divine
incident s, discour ses and darshan of God of just one day in t his
manner , t her e would be no end t o t hem. If t hat is so, t hen t her e
would cer t ainly be no end t o t hem for one who has passed t en to
fift een year s in Sat sang.
5 “These divine act ions and incident s should be recalled in t he
following manner : ‘Mahãr ãj and t he paramhansas held an assembly
in t his village, in t his manner ; puja was offer ed t o Mahãr ãj in t his
manner ; and discour ses t ook place in t his manner , et c.’ Those divine
incident s of God should be recalled over and over again. Moreover,
for one who does not under st and much, t his is cer t ainly t he best
met hod. In fact , t her e is no ot her met hod like it .
6 “Then you may say, ‘We wish t o t ake very lit t le food and wish t o
obser ve many fast s.’ But I do not st r ess t hose met hods. One should
abide by t hose met hods as best as one can according t o one’s given
niyams. But what is t r uly t o be done is what I have just descr ibed t o
you.”
7 Ther eaft er , Shr iji Mahãr ãj said, “I believe t hat t he mind should
be fr ee of wor ldly desir es. No mat t er how much pravrut t i a person
may do physically, if his mind is pur e, t hen he cannot be
ser iously har med – even t hough out war dly, in societ y, a per son
engaged in pravrut t i appears t o be discredit able. On t he ot her hand,
if a per son’s mind is full of wor ldly desir es and he super ficially
behaves as if he is pr act ising nivrut t i, t hen he may appear
The Vachanãmr ut 65
r espect able in societ y, but his jiva will suffer sever ely. Why?
Because at t he t ime of deat h, it is t hose t hought s t hat ar e in one’s
mind t hat spr ing for t h, just like t he fawn spr ang for t h in Bhar at ji’s
mind dur ing his last moment s. As a r esult , he became a deer in his
next life, even t hough he had originally renou nced a kingdom and
Rushabhdev Bhagwãn was his fat her . Ther efor e, t o r emain fr ee of
wor ldly desir es ment ally is My pr inciple. By obser ving fast s, t he
mind does become weak along wit h t he body, but when t he body
becomes r obust again, t he mind becomes r obust as well. Ther efor e,
ment al r enunciat ion is r equir ed along wit h physical r enunciat ion. In
fact , one whose mind ent er t ains t hought s of God but not t hought s
r elat ing t o t he wor ld should be consider ed eminent in our Sat sang
fellowship. Conversely, t hose who do not do t his, ar e infer ior .
8 “Fur t her mor e, a householder should engage in wor ldly act ivit ies
physically, but ment ally – just like t he r enunciant – he should also
remain free of worldly desires and should cont emplat e on God. Also,
he should engage in social act ivit ies accor ding t o t he command of
God. Mor eover , if ment al r enunciat ion is not genuine r enunciat ion,
t hen what about King J anak, whose mind was like t hat of a gr eat
yogi mast er despit e r uling a kingdom? Ther efor e, only r enunciat ion
which is cult ivat ed ment ally is appr opr iat e.”
9 Shr iji Mahãr ãj t hen explained, “If impur e t hought s ar ise in one’s
mind, one should r eveal t hem. But , as t he saying goes,
‘Only a dog would lick a dog’s face’; or ‘Á’˝ fiı CÎı fl ’fl˘H΢ ÁÎ’, ‹ ¬ «ÎÀÌfiı
‰Ï‚›˘ ±Î’’
i
; or when a mar r ied woman goes t o a widow, t he widow
says, ‘Come, lady. May you also become like me’ – similar ly, t o
reveal one’s t hought s t o a person who also experiences impure
t hought s like oneself is like t he afor esaid examples. To whom, t hen,
should one r eveal one’s impur e t hought s? Well, one should r eveal
t hem t o a per son who is so st r ong-willed t hat no impur e t hought s
r elat ing t o t he wor ld ar ise in his mind. However , t her e may be many
who do not exper ience such t hought s. So, out of t hose, one should
reveal one’s impure t hought s t o a person who denounces t hose

i
S arpne gher parono sãp, mukh chãt ine valiyo ãp.
When a snake becomes a guest t o anot her snake, as t he host is also a snake and
will have not hing t o offer , t he guest -snake’s r ewar d will be not hing mor e t han
an oppor t unit y t o lick t he host ’s face.
The Vachanãmr ut 66
t hought s aft er list ening t o t hem and who cont inues t o denounce t hem
in all of one’s act ivit ies, i.e., while eat ing, dr inking, sit t ing, st anding,
et c. – unt il t hey ar e er adicat ed fr om one’s mind. Mor eover , t hat
person should have t he same det erminat ion t o eradicat e ot hers’
impur e t hought s as he has t o r emove his own. One should r eveal
one’s impur e t hought s t o such a per son. But if t he per son t o whom
one r eveals one’s impur e t hought s does not counsel in t his manner
and is himself car eless, t hen what can one gain fr om him?
Ther efor e, aft er r evealing one’s impur e t hought s in t his way and
er adicat ing t hem, one should cont inuously har bour t hought s only of
God and become free from all desires for t he pleasures of t he world.”
10 Ther eaft er , Shr iji Mahãr ãj said, “What ar e t he char act er ist ics of
observing a fast on t he day of Ek ãdashi? Well, t he t en indriyas and
t he mind, t he elevent h, should be wit hdr awn fr om t heir r espect ive
vishays and at t ached t o God. That is considered as having observed
Ekãdashi. In fact , devot ees of God should engage in t his observance
cont inuously. In compar ison, if a per son whose mind is not fr ee fr om
wor ldly desir es in t his way engages in obser vances and aust er it ies
physically, he does not benefit ver y much. Ther efor e, obser ving his
own dharma and under st anding God’s gr eat ness, a devot ee of God
should maint ain a const ant effor t t o fr ee his mind of wor ldly desir es.”
11 Shr iji Mahãr ãj t hen explained, “A t r ue r enunciant is one whose
mind never ent er t ains a desir e for object s t hat he has alr eady
renounced. J ust as one harbours no desire for faeces once t hey have
been excr et ed, similar ly, no desir e ar ises for r enounced object s; t hus
t he r elat ed ver se which Nãr adji nar r at ed t o Shukji: ‘ ·(· œ◊◊œ◊
·...+’
i
. The essence of t hat ver se is: ‘Renouncing all object s except
t he ãt m ã, one should behave only as t he ãt m ã and wor ship God.’
Such a per son can be called a per fect r enunciant . Fur t her mor e,
householder devot ees shou ld behave in t he manner of King J anak,
who said, ‘Alt hough my cit y of Mit hilã is bur ning, not hing of mine is
bur ning.’ Thus t he ver se: ‘|◊|u‹|(| +˝ Œ|+|(| Ÿ ◊ Œ= |- |∑ ·Ÿ+’
i i
. A
householder devot ee wit h t his t ype of underst anding, even t hough he

i
Tyaja dharmam-adharmam cha…| |
Mahãbhãr at : Shãnt i-par va, Moksh-dh ar ma 33.40
i i
Mithilãyãm pradeeptãyãm na me dahyati kinchana| |
Mahãbhãr at : Shãnt i-par va, Moksh-dhar ma 18.40
The Vachanãmr ut 67
may possess a house, is a t rue devot ee. One who is not such a
r enunciant or such a householder is called a pseudo-devot ee, whereas
one who does behave as described above should be known as an
ekãntik bhakta.”
12 Ther eaft er , Mot ã Ãt mãnand Swãmi asked Shr iji Mahãr ãj,
“What ar e t he char act er ist ics of t he jivãt m ã, which is dist inct fr om
t he body, t he indriyas , t he antahkaran and t heir pr esiding deit ies?”
13 Shr iji Mahãr ãj r eplied, “I shall answer t hat quest ion in br ief.
The jiva is t he speaker t hat elaborat es on t he nat ure of t he body, t he
indriyas , et c., and explains t heir nat ur es separ at ely t o t he list ener .
That speaker also endorses t he body, indriyas , et c.; it is t he knower
and is dist inct fr om all of t he above – t hat is called t he jiva. Also, t he
list ener , which under st ands t he for ms of t he body, indriyas , et c., as
being dist inct , which endor ses t hem, which knows t hem and which is
dist inct fr om t hem all is also known as t he jiva it self. This is t he
met hod of underst anding t he nat ure of t he jiva.” Shr iji Mahãr ãj
spoke in t his manner .
| | Vachanãmr ut Gadhadã I-38 | | 38 | |
Ga d h a d ã I -39
Th ose P ossessi n g t h e Ni r vi k a lp or Sa vi k a lp St a t e
1 On Mahã sudi 3, Samvat 1876 [18 J anuar y 1820], Shr iji
Mahãr ãj was sit t ing on a lar ge, decor at ed cot on t he plat for m under
t he neem t ree in front of t he mandir of Shr i Vãsudevnãr ãyan in Dãdã
Khãchar ’s darbãr in Gadhadã. He was wear ing a whit e khes and
had cover ed Himself wit h a whit e cot t on clot h. He had also t ied a
whit e pãgh ar ound His head, fr om which t assels of yellow flowers
were dangling. Bunches of whit e and yellow flowers had been placed
upon His ears, and He was also wearing garlands of yellow flowers
ar ound His neck. At t hat t ime, an assembly of munis as well as
devot ees fr om var ious places had gat her ed befor e Him.
2 Shr iji Mahãr ãj t hen asked a quest ion t o a Vedãnt i Brãhmin who
was sit t ing in t he assembly, “You claim t hat in r ealit y only Br ahma
exist s. Fur t her mor e, you say t hat wit h t he except ion of t hat
Br ahma, jivas, ishwars, m ãyã, the world, t he Vedas, t he Shãst r as
and t he Pur ãns ar e all illusor y. I can neit her under st and t his
concept of your s, nor can I accept it . Ther efor e, please answer what I
The Vachanãmr ut 68
ask you, and do so by cit ing only t he Vedas, t he Shãst r as, t he
Pur ãns, t he Smr ut is or t he It ihãs scr ipt ur es. If, however , you r eply
quot ing t he wor ds of some inaut hent ic scr ipt ur e, t hen I will not
accept your answer . But , since I have absolut e fait h in t he wor ds of
Vyãsji, I will be able t o accept your r eply if you r eply quot ing his
wor ds.”
3 The Vedãnt i t hen at t empt ed t o r eply using var ious ar gument s,
but because Shr iji Mahãr ãj r aised doubt s, t he quest ion r emained
unanswered.
4 Ther eupon, Shr iji Mahãr ãj said, “Please list en as I answer t hat
quest ion Myself. There are t wo differen t st at es of t hose who have
become muktas by wor shipping God. For example, a per son st anding
at op Mount Mer u sees ever yt hing in t he vicinit y of Mer u dist inct ly –
t he ot her mount ains, t r ees, as well as t he gr ound t hat suppor t s t he
mount ains and t he t r ees. Similar ly, t hose enlight ened muktas who
have at t ained savikalp sam ãdhi see jivas, ishwars, m ãyã, and t heir
suppor t er , Br ahma, as being dist inct fr om each ot her . A per son
st anding at op Mount Lok ãlok, however , sees ever yt hing in t he
vicinit y of Mount Lokãlok – t he ot her mount ains and t r ees, et c. – as
being one wit h t he ground, but he does not see t hem as being
dist inct . Similar ly, t hose gr eat muktas who have at t ained nirvikalp
sam ãdhi see jivas, ishwars and m ãyã as being one wit h Br ahma –
but t hey do not see t hem as dist inct ent it ies.
5 “In t his way, t her e ar e t wo differing st at es of muktas , and it is
due t o t heir differing st at es t hat everyt hing is viewed as being eit her
satya or asat ya. The words of t hose who have at t ained t he savikalp
st at e ar e not ed in t he Vedas, t he Shãst r as, t he Pur ãns, et c., and t hey
describe all of t hose ent it ies as being sat ya. However , t he wor ds of
t hose who have at t ained t he nirvikalp st at e describe all of t hose
ent it ies as being asat ya. In r ealit y, however , t hey ar e not asat ya.
They are only described as being asat ya because t hey cannot be seen
due t o t he influence of t he nirvikalp st at e.
6 “For example, t her e is no night for a per son sit t ing in t he char iot
of Sur ya; but for t hose on ear t h, t her e is bot h day and night .
Similar ly, fr om t he viewpoint of a per son who has at t ained t he
nirvikalp st at e, all of t hose t hings do not exist , wher eas accor ding t o
ot her s, t hey do exist . So, if one int er pr et s ‘Br ahma’ in t his manner ,
t hen t her e will never be any cont ext ual inconsist encies in t he
st at ement s of t he scr ipt ur es; but if one does not , t hen inconsist encies
The Vachanãmr ut 69
will ar ise. Fur t her mor e, if a per son, wit hout having under st ood
t hese inconsist encies and wit hout having at t ained t hat nirvikalp
st at e, r elying solely on wor ds lear ned fr om t he scr ipt ur es, pr opound
t he exist ence of Br ahma alone, claiming t hat t he gur u, t he disciple,
jivas, ishwars, m ãyã, t he wor ld, t he Vedas, t he Pur ãns, t he Shãst r as
ar e all imaginar y, t hen he is ext r emely foolish. Ult imat ely, such a
person will be consigned t o narak.”
7 Having answer ed t he quest ion, Shr iji Mahãr ãj ended by asking
t he Brãhmin, “Now, if you have any doubt s in what I have just said,
please say so.”
8 Thereupon t he Vedãnt i Brãhmin replied, “O Mahãr ãj, O Lor d, O
Swãmi! You are God, and You have manifest ed for t he liberat ion of
t he ent ir e wor ld. The explanat ion You have given is of cour se
pr ecise. Ther e is no r oom for any doubt what soever .” So saying, he
became ext r emely pleased, and for saking his misconcept ions, he
became a disciple of Shr iji Mahãr ãj.
| | Vachanãmr ut Gadhadã I-39 | | 39 | |
Ga d h a d ã I -40
Sa vik a lp a n d Nir vik a lp Sa mã dh i
1 In t he ear ly hour s of Mahã sudi 4, Samvat 1876 [19 J anuar y
1820], Shr iji Mahãr ãj was sit t ing on a lar ge, decor at ed cot on the
plat form under t he neem t ree in front of t he mandir of Shr i
Vãsudevnãr ãya n i n Dãdã Khãchar ’s darbãr in Gadhadã. He was
wear ing a whit e khes and had cover ed Himself wit h a whit e cot t on
clot h. He had t ied a whit e pãgh ar ound His head, fr om which hung a
t assel of yellow flowers. Also, He was wearing a garland of yellow
flower s ar ound His neck. At t hat t ime, an assembly of munis as well
as devot ees from various places had gat hered before Him.
2 Ther eupon Mukt ãnand Swãmi asked Shr iji Mahãr ãj, “Mahãr ãj,
what is savikalp sam ãdhi, and what is nirvikalp sam ãdhi?”
3 Shr iji Mahãr ãj answered, “If a person who has become engrossed
in t he form of God does not have any impure desires, but does have
some pure desires – for example, ‘I wish t o become like Nãr ad, t he
Sanakãdik and Shukji,’ or ‘I wish t o go t o t he her mit age of
Nar nãr ãyan and st ay wit h t he munis t her e t o per for m aust er it ies,’ or
‘I wish t o go t o Shwet dwip and become like a mukt a of Shwet dwip by
The Vachanãmr ut 70
per for ming aust er it ies’ – t hen such a per son is said t o be in savikalp
sam ãdhi. On t he ot her hand, one who does not ent er t ain such
t hought s and having at t ained t he at t r ibut es of Akshar br ahma,
r emains engr ossed only in t he for m of God, is said t o be in nirvikalp
sam ãdhi.”
4 Ther eaft er , Mukt ãnand Swãmi asked again, “Mahãr ãj, what is
t he difference bet ween bhakti and upãsan ã?”
5 Shr iji Mahãr ãj replied,
“·|fl-| ∑|- Ÿ |fl-||— -◊⁄-| +|Œ‚ flŸ◊˜ –
•·Ÿ fl-ŒŸ Œ|-( ‚·(◊|·◊|ŸflŒŸ◊˜+
i

To wor ship God in t hese nine ways is known as bhakti.
6 “Upãsanã can be defined as having a fir m convict ion t hat God
et ernally possesses a form. Even if a person becomes brahmarup,
t hat convict ion would never disappear. Moreover, even if he happens
t o list en t o scr ipt ur es pr opounding t he view t hat God is for mless, he
would st ill underst and God t o always have a form. Regardless of
what is ment ioned in t he scr ipt ur es, he would only pr opound t hat
God has a for m, never allowing his own upãsan ã t o be refut ed. One
who has such a fir m under st anding is consider ed t o possess
upãsan ã.”
| | Vachanãmr ut Gadhadã I-40 | | 40 | |

i
S hravanam keertanam vishnoho smaranam pãda-sevanam|
Archanam vandanam dãsyam sakhyam-ãtmanivedanam| |
This ver se list s t he nine ways of offer ing bhakt i t o God: (1) shr avan – list ening t o
spir it ual discour ses or devot ional songs r elat ed t o God; (2) keer t an – singing or
t alking about God; (3) smar an – r emember ing God; (4) pãda-sevan – ser ving
God’s holy feet ; (5) ar chan – anoint ing God wit h sandalwood past e, et c.;
(6) vandan – bowing befor e God; (7) dãsya – behaving as a ser vant of God;
(8) sakhya – behaving as a fr iend of God; (9) ãt manivedan – uncondit ionally
offer ing oneself and all of one’s belongings t o God wit h absolut e submission.
Shr imad Bhãgwat : 7.5.23
The Vachanãmr ut 71
Ga d h a d ã I -41
“Ek o’h a m Ba h u Syã m”
1 On t he evening of Mahã sudi 5, Samvat 1876 [20 J anuar y 1820],
Shr iji Mahãr ãj was sit t ing on a lar ge, decor at ed cot on t he plat for m
under t he neem t r ee near t he mandir of Shr i Vãsudevnãr ãyan in
Dãdã Khãchar ’s darbãr in Gadhadã. He was dr essed ent ir ely in
whit e clot hes. He was also adorned wit h garlands of yellow flowers.
Bunches of yellow flowers had been placed upon His ears, and t assels
of yellow flower s wer e dangling fr om His pãgh. At t hat t ime, an
assembly of munis as well as devot ees from various places had
gat her ed befor e Him.
2 Then Shr iji Mahãr ãj said, “Please engage in a quest ion -answer
dialogue.”
3 Ther eupon Nr usinhãnand Swãmi asked, “Mahãr ãj, many
pundit s and Vedãnt is in t he wor ld int er pr et t he Vedic ver se ‘∞∑|˘„
’„ -(| +˝·|((’
i
t o mean: ‘The one God present at t he t ime of
dissolut ion Himself t akes t he for m of all jivas and ishwars by His
own will.’ But t his belief can only be accept ed by someone who is a
fool. We have accept ed Your refuge, so t his belief does not make
sense in our minds. Our under st anding is t hat God is indivisible,
and t hat He does not divide and assume t he forms of various jivas
and ishwars. Ther efor e, we can only fully under st and t he meaning of
t his ver se if You explain it t o us.”
4 Shr iji Mahãr ãj t hen explained, “The meaning of t hat Vedic ver se
is not as t hey int er pr et it t o be. In fact , it has a differ ent meaning
alt oget her. In t he prose port ion of t he Vedst ut i, it is st at ed:
-fl∑ -|fl|··|(||Ÿ¤ |fl‡||:|fl „ - -(|
-⁄-◊-¬∑|--(Ÿ‹fl-˜ -fl∑ -|Ÿ ∑ |-—–
i i


i
Eko’ham bahu syãm prajãyeya
Chhãndogya Upanishad: 6.2.3
i i
S vakruta-vichit ra-yonishu vishanniva het ut ayã
Taratamatash-chakãssyanalavat svakrutãnukrutihi|
Shr imad-Bhãgwat : 10.87.19
The Vachanãmr ut 72
This means: ‘Pur ushot t am Bhagwãn cr eat es and ent er s t he var ious
t ypes of life for ms as t heir cause and as t heir antaryãm i, and He
inspir es t hem t o a gr eat er or lesser degr ee.’
5 “Mor e specifically, at t he t ime of cr eat ion, Pur ushot t am
Bhagwãn – who t r anscends even Akshar – inspir es Akshar . As a
r esult , Pur ush manifest s fr om Akshar . Aft er ent er ing Akshar ,
Pur ushot t am ent er s Pur ush, and in t he for m of Pur ush, inspir es
Pr akr ut i. In t his way, as Pur ushot t am successively ent er ed t he
var ious ent it ies, t he act ivit ies of cr eat ion t ook place. Ther eaft er ,
Pradh ãn-Pur ushes wer e pr oduced fr om Pr akr ut i-Pur ush. Fr om
Pradh ãn-Pur ush, mahat t at t va was pr oduced. Fr om mahat t at t va,
t he t hree t ypes of ahamkãr wer e pr oduced. Fr om ahamkãr, t he
bhuts, t he vishays, t he indriyas , t he antahkarans and t heir pr esiding
deit ies wer e pr oduced. Fr om t hose, Vir ãt -Pur ush was pr oduced.
Fr om t he lot us ext ending fr om his naval, Br ahmã was produced.
Fr om t hat Br ahmã, Mar ichi and ot her prajãpatis were produced.
Fr om t hem, Kashyap and ot her prajãpatis wer e pr oduced. Fr om
t hem, Indr a and ot her deit ies, t he demons, and all of t he mobile and
immobile cr eat ion wer e produced.
6 “Pur ushot t am Bhagwãn ent ers and dwells in all of t he above as
t heir cause and antaryãm i. However , He does not manifest in
Pr akr ut i-Pur ush t o t he ext ent He manifest s in Akshar ; and He does
not manifest in Pr adh ãn-Pur ush t o t he ext ent t hat He manifest s in
Pr akr ut i-Pur ush; and He does not manifest in mahat t at t va and t he
rest of t he 24 element s
2
t o t he ext ent t hat He manifest s in Pr adh ãn-
Pur ush; and He does not manifest in Vir ãt -Pur ush t o t he ext ent t hat
He manifest s in t he 24 element s; and He does not manifest in
Br ahmã t o t he ext ent t hat He manifest s in Vir ãt -Pur ush; and He
does not manifest in Mar ichi and ot her s t o t he ext ent t hat He
manifest s in Br ahmã; and He does not manifest in Kashyap t o t he
ext ent t hat He manifest s in Mar ichi and ot her s; and He does not
manifest in Indr a and t he ot her deit ies t o t he ext ent t hat He
manifest s in Kashyap; and He does not manifest in human beings t o
t he ext ent t hat He manifest s in Indr a and t he ot her deit ies; and He
does not manifest in animals t o t he ext ent t hat He manifest s in
human beings. In t his manner , Pur ushot t am Bhagwãn r esides in
all – t o a great er or lesser degree – as t heir cause and antaryãm i.
7 “For example, fir e is lat ent wit hin wood. Lar ge fir e r esides in
lar ge pieces of wood, long fire resides in a long piece of wood, and
The Vachanãmr ut 73
warped fire resides in a warped piece of wood. In a similar way,
Pur ushot t am Bhagwãn manifest s in var ious ent it ies wit h var ious
degrees of power according t o t he t ask t o be accomplished t hrou gh
t hat ent it y.
8 “Pur ushot t am Bhagwãn also r esides in Akshar , Pr akr ut i-
Pur ush and ot her s as t heir antaryãm i. However , because of t he
difference in t he capacit ies of t hose ent it ies, t here is a difference in
t heir power . So, in fact , t her e is only one Pur ushot t am Bhagwãn,
and it is He who ent er s all and r esides in t hem as antaryãm i. But ,
He does not Himself become t he jivas and ishwars by assuming
many for ms. This is how t hat Vedic ver se should be int er pr et ed.”
| | Vachanãmr ut Gadhadã I-41 | | 41 | |
Ga d h a d ã I -42
Th e Ob ser va n ce of t h e Mor a l Do’s a n d Don ’t s
1 On Mahã sudi 6, Samvat 1876 [21 J anuar y 1820], Shr iji
Mahãr ãj was sit t ing facing west on a lar ge, decor at ed cot on t he
plat form under t he neem t ree in front of t he mandir of Shr i
Vãsudevnãr ãyan in Dãdã Khãchar ’s darbãr in Gadhadã. He had t ied
a whit e pãgh ar ound His head. He had also cover ed Himself wit h a
whit e cot t on clot h and was wear ing a whit e khes. Bunches of yellow
flowers had been placed upon bot h of His ears. At t hat t ime, an
assembly of munis as well as devot ees from various places had
gat her ed befor e Him.
2 Also seat ed in t he assembly were some Vedãnt i Brãhmins.
Seeing t hem, Shr iji Mahãr ãj said, “Those who st udy or list en t o t he
Vedãnt a scr ipt ur es claim, ‘The mor al do’s and don’t s ar e false; swarg
and narak, which ar e at t ained by obser ving t hem ar e also false; t he
disciples who at t ain t hem ar e false; and t he gur u is false as well.
Br ahma per vades ever yt hing and it alone is sat ya.’ But wit h what
underst anding do t hose who speak in t his manner pr opound t his?
3 “In act ual fact , t he ãchãrya of all Vedãnt is, Shankar ãchãr ya,
had his own disciples keep a st aff and a gourd. He also enforced,
‘One should r ecit e t he Bhagwad Git ã and t he Vishnu-sahasr anãm;
one should perfor m puja of Vishnu; t hose who ar e young should bow
down t o t hose who are senior in age; and one should beg for alms only
from t he house of a pious and pure Brãhmin.’ So, because
The Vachanãmr ut 74
Shankar ãchãrya propounded t he observance of various moral do’s
and don’t s in t his way, can you claim t hat he did not have complet e
gnãn? Have t hose who claim t o have r ecent ly at t ained gnãn and
have falsified t he observance of t hese do’s and don’t s become great er
t han Shankar ãchãr ya? Act ually, it seems as if t hey ar e speaking out
of absolut e foolishness.
4 “In r ealit y, t hose mor al do’s and don’t s t hat have been falsified in
t he scr ipt ur es can be under st ood t hr ough t he following example: If a
large ship set s out t o sea for a year, t hen neit her t he shoreline ahead
nor t he shor eline behind can be seen. In fact , even huge mount ains
on eit her shoreline cannot be seen, so how can t rees or people possibly
be seen? Wherever one looks, only wat er can be seen; but besides
wat er , not hing else is visible. If one looks up, t he enor mous waves of
t he ocean r ising up will be seen; so even above, only wat er is visible.
In t his sit uat ion, people sit t ing in t he ship would claim, ‘Ther e is
only wat er ; not hing else exist s.’ The pr inciple behind t his example is
t hat one who has at t ained a nirvikalp st at e in t he for m of Br ahma
claims, ‘Ther e is only Br ahma; besides t hat , ever yt hing else, such as
jivas, ishwars, m ãyã, et c., is false.’ Hear ing wor ds wr it t en in t he
scr ipt ur es suppor t ing t his view, a per son who has not even at t ained
t hat st at e claims all mor al do’s and don’t s t o be false. On t he one
hand, he car es for his wife, at t ends t o his childr en, and met iculously
per for ms all wor ldly act ivit ies, believing t hem t o be r eal; yet , on t he
ot her hand, he falsifies t hese do’s and don’t s which have been
pr escr ibed by t he scr ipt ur es. Those who pr each such gnãn in t his
world should be known as ext remely wret ched and nãstiks.
5 “Aft er all, it was because of t he appr ehension t hat such a nãstik
nat ur e may cr eep int o people’s hear t s t hat Shankar ãchãr ya composed
‘~· (||fl-Œ ~· (||fl-Œ (||fl-Œ ~· ◊ …◊- –’
i
and many ot her ver ses in
pr aise of Vishnu. He also composed sever al ver ses ext olling Shivji,
Ganapat i, Sur ya and many ot her deit ies. Aft er hear ing t hese ver ses,
all of t he deit ies appear t o be sat ya. It was wit h t his int ent ion in
mind t hat Shankar ãchãrya composed verses in praise of all t hese
deit ies. Despit e t his, however , unor t hodox scholar s of t oday falsify

i
Bhaja govindam bhaja govindam govindam bhaja moodha-mate|
O Fool! Wor ship God; wor ship God; wor ship God.
Char pat -panjar i
The Vachanãmr ut 75
t hem. In addit ion, t hey claim, ‘Regar dless of how sever e a sin a
per son wit h gnãn may commit , it would not affect him.’ But t hey
say t his out of foolishness.
6 “Besides, consider t his: Of all t hose who have renounced and
become paramhansas , J adbhar at is t he best . In fact , t he st or y of
J adbharat has been not ed in each of t he Pur ãns and all t he Vedãnt a
scr ipt ur es. That gr eat J adbhar at was also t he son of Rushabhdev
Bhagwãn in his pr evious life. Renouncing his kingdom, he went t o
live in t he forest . There, he developed affect ion for a deer; alt hough
t hat was mer ely out of compassion, t his mist ake caused him t o be
r ebor n as a deer . Like t he deer , t hen, he at t ained a for m wit h four
legs, a shor t t ail and small hor ns on his head.
7 “In compar ison, t he gopis of Vraj were at t ached t o Paramãt mã
Shr i Kr ishna Bhagwãn out of lust . Despit e t his, t hey wer e st ill able
t o overcome God’s m ãyã and at t ain t he nirgun Akshardh ãm of God
aft er becoming gunãt it . The r eason for t his was t hat Shr i Kr ishna
Bhagwãn himself was Pur ushot t am; he was gunãtit and his for m
was divine. So, because t he gopis developed affect ion for him, eit her
knowingly or unknowingly, t hey became gunãt it as well; whereas
Bharat ji became a deer, even t hough he had developed affect ion for
t he deer out of compassion. Ther efor e, no mat t er how gr eat one may
be, wor ldly influence only leads t o har m. Conver sely, r egar dless of
how gr ave a sinner a per son may be, if he maint ains pr ofound
associat ion wit h God – who is sat ya – t hen t hat person also becomes
absolut ely pur e and at t ains liber at ion. Of cour se, if Shr i Kr ishna
Bhagwãn was not gunãtit himself, t hen his devot ees, t he gopis,
would not have at t ained t he gunãtit st at e. But because t hey did
at t ain t he gunãt it st at e, Shr i Kr ishna Bhagwãn was most cer t ainly
flawless, gunãt it and divine.
8 “Vedãnt is also claim, ‘Ever yt hing is per vaded by Br ahma.’ But
just as t he gopis developed affect ion for Shr i Kr ishna, similar ly, all
women develop affect ion for t heir husbands, and all men develop
affect ion for t heir wives. But t hey do not at t ain what t he gopis
at t ained; inst ead, t hey at t ain dismal narak. Ther efor e, t he
pr escr ibed mor al do’s and don’t s ar e indeed t r ue, not false.
Whosoever falsifies t hem will be consigned t o narak.”
9 Having said t his, Shr iji Mahãr ãj bid ‘J ai Sachchidãnand’ t o t he
assembly and r et ur ned t o His residence.
| | Vachanãmr ut Gadhadã I-42 | | 42 | |
The Vachanãmr ut 76
Ga d h a d ã I -43
Th e Fou r Typ es of Li ber a t i on
1 On t he evening of Mahã sudi 7, Samvat 1876 [22 J anuar y 1820],
Shr iji Mahãr ãj was sit t ing on a lar ge, decor at ed cot on t he ver anda
out side t he east -facing r ooms of Dãdã Khãchar ’s darbãr in Gadhadã.
He had t ied a whit e pãgh ar ound His head. He had cover ed Himself
wit h a whit e cot t on clot h and was wear ing a whit e khes as well.
Tassels of yellow flower s wer e dangling fr om His pãgh, and gar lands
of yellow flowers adorned His neck. Also, bunches of yellow flowers
had been placed upon bot h of His ears. At t hat t ime, an assembly of
munis as well as devot ees from various places had gat hered before
Him.
2 Looking at all of t he devot ees wit h a compassionat e gaze, Shr iji
Mahãr ãj said, “I wish t o ask a quest ion, so please list en.” He t hen
began, “The Shr imad Bhãgwat Pur ãn st at es: ‘Those who ar e devot ees
of God do not desire any of t he four t ypes of liberat ion.’ Ot her great
devot ees of God also say, ‘Devot ees of God do not wish for t he four
t ypes of liberat ion .’ What ar e t he four t ypes of liber at ion? Well, t he
first is t o reside in t he realm of God; t he second is t o st ay near God;
t he t hir d is t o assume a for m similar t o t hat of God; and t he fourt h is
t o at t ain divine powers similar t o God’s powers. These are t he four
t ypes of liberat ion. A devot ee of God does not wish for any of t hese; he
wishes only t o ser ve God. Now, My quest ion is, ‘Why does t hat
devot ee not wish for t he four t ypes of liberat ion?’ Please answer
accor ding t o your abilit y.”
3 All of t he paramhansas at t empt ed t o answer t he quest ion but
were unable t o do so sat isfact orily.
4 Ther eupon Shr iji Mahãr ãj said, “Her e, I shall answer t he
quest ion. One who maint ains a desire for t hose fou r t ypes of
liber at ion aft er becoming a devot ee of God is known as a ‘sak ãm
devot ee’. In cont r ast , one who has no desir es r egar ding t he four t ypes
of liberat ion and who only desires t o serve God is known as a
‘nishkãm devot ee’. In fact , t he Shr imad Bhãgwat st at es:
The Vachanãmr ut 77
◊·‚fl(| +˝-|- · ‚|‹|+(||Œ·-ª (◊˜–
Ÿ ·º|-- ‚ fl(| + -|| — ∑ -|˘-(-˜ ∑|‹|fl-‹ -◊˜ +
i

‚|‹|+(‚||ª ‚|◊|-(‚|--( ∑·fl◊-( -–
Œ|(◊|Ÿ Ÿ ( ˆ |-- |flŸ| ◊·‚ flŸ ·Ÿ|—+
i i

This means t hat a ‘nishkãm devot ee’ of God does not wish for t he four
t ypes of liber at ion if ser vice, i.e., at t ending t o God, is not included
t her ein; he wishes only t o serve God. In t ur n, God keeps him in His
own ser vice. God also insist ingly gr ant s such a devot ee His divine
powers and bliss, even t hough t he devot ee does not wish for t hem.
Kapildev Bhagwãn has also said:

i
Mat-sevayã prateetam cha sãlokyãdi-chatushtayam|
Nechchhant i sevayã poornãhã kut o’nyat -kãlaviplutam| |
If t hose who ar e [only] fulfilled by ser ving me do not desir e t he four [t ypes of
liber at ion], such as a place in my abode, et c. – which ar e at t ained by ser ving me –
t hen why would t hey desir e anyt hing t hat is ult imat ely per ishable?
Shr imad Bhãgwat : 9.4.67

i i
S ãlokya-sãrsht i-sãmeepya-sãrupyaikatvam-apyuta|
Deeyamãnam na gruhnanti vinã mat-sevanam jan ãhã| |
Even if gr ant ed a place in my abode, power s similar t o mine, my vicinit y, a for m
similar t o mine or oneness wit h me [i.e. qualit ies similar t o me], ‘[nishkãm]
devot ees’ would not accept t hem wit hout my ser vice.
Shr imad Bhãgwat : 3.29.13
Alt h ou gh t h e second ver se ment ions five t ypes of liber at ion, t his does not
cont r adict t he ear lier ver se – which does not ment ion ‘oneness wit h me’– since
t her e ar e consider ed t o be t wo ‘set s’ of liber at ion; oneness wit h God, and a
fur t her four t ypes of liber at ion. A per son who at t ains oneness wit h God, i.e.
qualit ies similar t o t hose of God, will nat ur ally at t ain t he ot her four t ypes of
liber at ion. On t he ot her hand, t he ot her four t ypes of liber at ion alone ar e for
t hose who have not at t ained such oneness wit h God.
The Vachanãmr ut 78
•u| |fl~|- ◊◊ ◊|(||flŸ--|◊¬(◊ª|(◊Ÿ+˝fl´|◊˜–
|·|( ~|(fl-| fl|˘-+ „(|-- ~·˝| +⁄-( ◊ -˘~fl- - ‹|∑+
i


5 “It is only such a ‘nishkãm devot ee’ who has been referred t o as
a devot ee wit h gnãn by Kr ishna Bhagwãn in t he Git ã. A ‘sak ãm
devot ee’, on t he ot her hand, has been r efer r ed t o as mat er ialist ic.
Ther efor e, a devot ee should not wish for anyt hing except t he ser vice
of God. Aft er all, wishing for anyt hing ot her t han t he ser vice of God
is considered t o be a deficiency in t hat devot ee. If one does have such
a deficiency, it should be overcome by profound associat ion wit h t he
desireless Ekãntik Bhakta of God.”
| | Vachanãmr ut Gadhadã I-43 | | 43 | |
Ga d h a d ã I -44
A Red -h ot Br a n d i n g I r on ; A Da gli
1 On t he mor ning of Mahã sudi 8, Samvat 1876 [23 J anuar y
1820], Shr iji Mahãr ãj was sit t ing facing west on a lar ge, decor at ed
cot on t he plat form under t he neem t ree in front of t he mandir of
Sh r i Vãsudevnãr ãya n i n Dãdã Khãchar ’s darbãr in Gadhadã. He
was wear ing a whit e khes and had cover ed Himself wit h a whit e
cot t on clot h. Also, He had t ied a whit e pãgh around His head and
had t ied a bokãni wit h one end of t he pãgh. A garland of whit e
flowers decorat ed t he pãgh as well. At t hat t ime, an assembly of
munis as well as devot ees from various places had gat hered before
Him.
2 Addr essing t he assembly, Shr iji Mahãr ãj asked, “What is t he
char act er ist ic of having affect ion t owar ds God?”

i
Atho vibhootim mama mãyã-vinas-tãm-aishvaryam-ashtãngam-
anupravruttam| S hriyam bhãgavateem vã’spruhayanti bhadrãm parasya me
t e’shnuvat e t u loke| |
Even t hough my [‘nishkãm devot ees’] have no wish for t he mat er ial opulence of
t he r ealms up t o and including t he r ealm of Br ahmã, for t he eight yogic
power s
15
, or for t he auspicious wealt h of God, t hey st ill enjoy [i.e. at t ain] all
t hese in my – t he supr eme being’s – abode.
Shr imad Bhãgwat : 3.25.37
The Vachanãmr ut 79
3 Ther eupon Br ahmãnand Swãmi at t empt ed t o describe t he
char act er ist ic of affect ion but was unable t o do so sat isfact or ily.
4 Hear ing his r eply, Shr iji Mahãr ãj comment ed, “You have not
even come close t o descr ibing affect ion. You say it is r emaining
det ached from t he body and t he brahmãnd, but t hat is not t he
char act er ist ic of affect ion; r at her , it is t he char act er ist ic of vairãgya.
In act ual fact , affect ion is const ant ly r emember ing God’s for m. That
is called affect ion.
5 “A devot ee wit h such t ot al affect ion for God never has any
t hought s ot her t han t hose of God. The ext ent t o which he har bour s
desir es ot her t han t hose of God is t he ext ent t o which he lacks in his
affect ion. If, whet her knowingly or unknowingly, some t hought ot her
t han r emember ing God’s for m wer e t o ar ise in a per son who has t r ue
affect ion for God, it would be as dist ressful for him as someone
t hrowing a handful of pebbles and sand int o a sumpt uous meal he is
eat ing; or as painful as being branded on his forehead by a red-hot
br anding ir on. One who feels t his way should be known t o have love
for God. So now, if all of you examine your hear t s, you will r ealise
how much love you have for God.”
6 Br ahmãnand Swãmi t hen asked, “By what means can one
develop such int ense love for God?”
7 Shr iji Mahãr ãj replied, “Only by keeping profound associat ion
wit h t he S atpurush can one develop int ense love for God.”
8 At t his point , Somlã Khãchar quest ioned, “But we ar e int ensely
engaged in such profound associat ion, yet why does such int ense love
not develop?”
9 Shr iji Mahãr ãj explained, “It is t r ue t hat you engage your selves
in such pr ofound associat ion, but as well as associat ing wit h Me, you
also associat e wit h t he world. As a result , int ense love for God does
not develop.”
10 Ther eaft er , Vãlo Dhr uv, a Brãhmin fr om Vaso, asked a quest ion:
“Mahãr ãj, how can t he feelings of I-ness and my-ness t owar ds one’s
body and it s relat ions be eradicat ed?”
11 Shr iji Mahãr ãj r eplied, “The jiva has a misconcept ion in t hat it
does not believe it self t o be t he jivãt m ã, i.e., dist inct fr om t he body;
inst ead, it believes it self t o be t he body. To illust rat e how t he body
clings t o t he jivãt m ã, consider a per son who wear s a dagli aft er
having it sewn by a t ailor . That per son t hen begins t o believe, ‘The
The Vachanãmr ut 80
t ailor is my fat her and t he t ailor ’s wife is my mot her .’ Such a person
would be considered a fool. In t he same manner, t he jivãt m ã is given
a dagli in t he for m of t his body, which is bor n somet imes t o a
Brãhmin couple; somet imes t o a low-cast e couple; or in any of t he 8.4
million life for ms
3
. Ther efor e, a per son who believes t he body t o be
his t rue self and believes t he parent s of t hat body t o be his own
parent s is called a fool, and should be considered t o be like an animal.
12 “Mor eover , out of t hose 8.4 million life for ms pr eviously
under t aken, t her e is not a single mot her , sist er , daught er or wife
who observes t he vow of fidelit y any longer . So how can one who
believes such relat ions t o be one’s t rue relat ions ever overcome t he
feelings of I-ness and my-ness? Thus, wit hout such under st anding,
t o eradicat e at t achment for one’s bir t hplace and nat ive land is ver y
difficult indeed.
13 “Therefore, as long as a person believes t he body t o be his t rue
self, his ent ir e under st anding is t ot ally useless; and as long as he
cont inues t o har bour vanit y of his cast e or ãshram , he will never
imbibe t he vir t ues of a sãdhu. Thus, aft er discar ding t he feelings of
I-ness and my-ness for t he body and it s relat ions, believing one’s
ãt m ã t o be brahmarup, and aft er for saking all wor ldly desir es, if a
person worships God while obser ving swadharma, he should be
known as a sãdhu. No dist ance r emains bet ween Pur ushot t am
Bhagwãn and a per son who has cult ivat ed such qualit ies of a sãdhu.
Ever yt hing else may be possible, but t o cult ivat e such qualit ies of a
sãdhu is ext r emely difficult . In fact , I am such a sãdhu, because I do
not have even t he slight est vanit y of My cast e or ãshram .”
14 Shr iji Mahãr ãj spoke in t his manner for t he pur pose of
enlight ening His devot ees, but in r ealit y, He Himself is t he manifest
for m of Pur ushot t am Nãr ãyan.
| | Vachanãmr ut Gadhadã I-44 | | 44 | |
Ga d h a d ã I -45
Doe s God P os s e s s a F or m or I s He F or ml e s s ?
1 On t he evening of Mahã sudi 10, Samvat 1876 [24 J anuar y
1820], Shr iji Mahãr ãj was sit t ing facing sout h on t he plat for m in
front of t he mandir of Shr i Vãsudevnãr ãyan in Dãdã Khãchar ’s
darbãr in Gadhadã. He was wear ing a whit e khes and had covered
The Vachanãmr ut 81
Himself wit h a whit e cot t on clot h. He had also t ied a whit e pãgh
ar ound His head. At t hat t ime, an assembly of munis as well as
devot ees from var ious places had gat her ed befor e Him.
2 Thereupon Gopãlãnand Swãmi asked, “Mahãr ãj, many Vedãnt is
claim t hat God does not possess a form. Moreover, t hey cit e Vedic
verses t hat support only t hat belief. On t he ot her hand, devot ees of
God such a s Nãr ad, Shukji and t he Sanak ãdik claim t hat God does
possess a for m. Of t he t wo, who is cor r ect ?”
3 Shr iji Mahãr ãj r eplied, “Pur ushot t am Bhagwãn et er nally
possesses a for m, and t hat for m is ext r emely luminous. His per fect ,
all-pervasive antaryãm i for m – Br ahma
i
, char act er ised by et er nal
exist ence, consciousness and bliss – is act ually t he divine light of
Pur ushot t am Bhagwãn, but He Himself possesses a definit e for m.
The Shr ut is also ment ion: ‘That God looked t owar ds m ãyã.’ Now if
God sees, does t hat mean t hat He has only a pair of eyes and not hing
else? In r ealit y, He does have hands and feet . This pr oves t hat He
possesses a for m.
4 “Take t he example of wat er . It s cor r esponding deit y, Var un,
possesses a for m in his own r ealm, while wat er it self is described as
for mless. Also, t he flames of a fire are described as formless, while
t heir cor r esponding deit y, Agni, possesses a for m in his r ealm.
Sunlight is also descr ibed as being for mless, while Sur yadev, who
r esides in his r ealm, possesses a for m. Similar ly, Br ahma –
char act er ised by et er nal exist ence, consciousness and bliss – is
for mless, while Pur ushot t am Bhagwãn possesses a for m.
Fur t her mor e, t hat all-per vasive, per fect Br ahma, wit h t he at t r ibut es
of et er nal exist ence, consciousness and bliss, is t he divine light of
Pur ushot t am Bhagwãn.
5 “Someone may claim t hat t he Shr ut is pr opound: ‘God is all-
per vasive and per fect , wit hout hands, feet , et c.’ But t hose Vedic
ver ses t hat r efut e t he hands, feet , et c., of God ar e act ually r efut ing
m ãyik hands, feet , et c. In r ealit y, God’s for m is divine, not m ãyik.
Mor eover , despit e t he fact t hat Pur ushot t am Bhagwãn’s brahmarup
light , which per vades all jivas and ishwars as t heir antaryãm i, is
formless, it should be considered t o possess a form. This is because it

i
‘Br ahma’ in t his cont ext r efer s t o t he divine light of Pur ushot t am Bhagwãn, and
should not be under st ood t o mean ‘Akshar br ahma’.
The Vachanãmr ut 82
governs t he grant ing of t he deserved fruit s of karmas t o all jivas and
ishwars accor ding t o t heir r espect ive karmas. This power of
gover ning makes it funct ion as if it possesses a for m. Thus, t hat
divine light should be considered t o possess a for m as well. In t he
same manner , Pur ushot t am Bhagwãn always possesses a for m; He is
not formless. Those who do believe Him t o be formless just do not
under st and.”
| | Vachanãmr ut Gadhadã I-45 | | 45 | |
Ga d h a d ã I -46
Th e Cr ea t i on a n d Dest r u ct ion of Ãk ã s h
1 On t he evening of Mahã sudi 11, Samvat 1876 [25 J anuar y
1820], Shr iji Mahãr ãj was sit t ing facing sout h on t he plat for m near
t he mandir of Shr i Vãsudevnãr ãya n in Dãdã Khãchar ’s darbãr in
Gadhadã. He was wear ing a whit e khes and had covered Himself
wit h a whit e cot t on clot h. He had also t ied a whit e pãgh ar ound His
head. At t hat t ime, an assembly of munis as well as devot ees from
var ious places had gat her ed befor e Him.
2 Thereupon, a Vedãnt i Brãhmin by t he name of Mãheshwar
Bhat t asked Shr iji Mahãr ãj a quest ion: “Ever yt hing is assimilat ed
during t he st at e of sam ãdhi; but how does ãkãsh become
assimilat ed?”
3 Shr iji Mahãr ãj r eplied, “Please list en car efully as I explain t he
char act er ist ics of ãkãsh in det ail. Ãkãsh is t he name given t o vacant
space. All object s t hat exist r eside only wit hin such space. Mor eover ,
ãkãsh pervades and resides wit hin all of t hose object s as well. In
fact , t her e is not a single object in which t her e is no ãkãsh; even t he
smallest par t icle of prut hvi has ãkãsh wit hin it . In fact , if t hat
minut e par t icle is split int o millions and millions of pieces, ãkãsh will
exist wit hin t hose pieces as well.
4 “So, when one looks from t he perspect ive of ãkãsh, t he four
bhuts, i.e., prut hvi, jal, et c., cannot be per ceived; only ãkãsh can be
perceived. Everyt hing is dependent on t hat ãkãsh. The t hr ee t ypes
of bodies, sthul, sukshma and kãran , st ay wit hin ãkãsh. This
brahmãnd, as well as t he causes of t he brahmãnd, Pr akr ut i and
Pur ush, also reside wit hin ãkãsh. But t hat ãkãsh also resides wit hin
Pr akr ut i-Pur ush and t heir cr eat ion, t he body and t he brahmãnd. It
The Vachanãmr ut 83
r esides ext er nally as t heir suppor t er . Ther efor e, t his ãkãsh is never
assimilat ed, neit her dur ing t he st at e of unconsciousness nor dur ing
sam ãdhi.
5 “Now, someone may ar gue, ‘The five bhuts, i.e., ãkãsh, prut hvi,
et c., have evolved from t amogun; so how can t hat ãkãsh be called t he
suppor t er of Pr akr ut i and Pur ush? Also, how can it be said t o
per vade t hem all?’ Well, t he answer is t hat if Pr akr ut i did not
cont ain ãkãsh in t he for m of vacant space, how could mahat t at t va –
which emer ges fr om Pr akr ut i in t he way fr uit s, flower s, et c., emer ge
fr om a t r ee, and a calf emer ges fr om a cow’s womb – emer ge at all?
Ther efor e, ãkãsh does r eside wit hin Pr akr ut i. Fur t her mor e,
ahamkãr also emer ges fr om mahat t at t va; so ãkãsh r esides wit hin
mahat t at t va as well. The t hr ee gunas emer ge fr om ahamkãr, and
t hus ãkãsh is also wit hin ahamkãr. The five bhuts, i.e., ãkãsh,
prut hvi, et c., emer ge fr om t amogun; t hus, ãkãsh is wit hin t amogun
as well. However , t he ãkãsh t hat has evolved from t amogun is
subject t o change, wher eas t he ãkãsh t hat is t he support of
ever yt hing is not subject t o change; it is et er nal. It is t his ãkãsh –
t he support of all – t hat is known as Br ahma, as Chidãkãsh.
Mor eover , it is wit hin t his ãkãsh t hat Pur ush and Pr akr ut i under go
t he st at es of expansion and cont r act ion.
6 “How is t his so? When Pur ush inspir es Pr akr ut i, t hen, just as
childr en ar e bor n t o a man and woman, similar ly, wit h Pur ush as
t he husband and Pr akr ut i as t he wife, childr en in t he for m of
mahat t at t va, et c., ar e pr oduced. In t his manner , Pr akr ut i t akes t he
form of t he 24 element s
2
as well as t he form of t he body and t he
brahmãnd. This is her st at e of expansion. Pur ush per vades all
ent it ies t hat evolve fr om t hat Pr akr ut i wit h his power s. This is his
st at e of expansion.
7 “In t ime, when all of t he ent it ies t hat have evolved fr om
Pr akr ut i ar e dest r oyed, and even Pr akr ut i appear s t o r emain
absor bed in Pur ush’s body, t hat is Pr akr ut i’s st at e of cont r act ion.
When Pur ush r ever t s wit hin his own self at t he t ime when all of t he
ent it ies t hat have evolved fr om Pr akr ut i ar e dest r oyed, t hat is known
as Pur ush’s st at e of cont r act ion. For example, when a t or t oise
expands, all of it s limbs emer ge fr om it s shell; and when it cont r act s,
it wit hdr aws all of it s limbs back int o it s shell and r emains t ot ally
mot ionless. The st at es of expansion and cont r act ion of Pr akr ut i and
Pur ush ar e similar .
The Vachanãmr ut 84
8 “Also, it is only Pur ush, and not t he all-support ing Chidãkãsh,
which has an anvay-vyatirek r elat ionship wit h Pr akr ut i and t he
ent it ies evolved from her . Aft er all, how can somet hing t hat is all-
support ing ever be vyatirek fr om anyt hing? On t he cont r ar y, it
always r esides in ever yt hing.
9 “Now, t his brahmãnd is surrounded on all four sides by t he
Lokãlok mount ains, just like a for t . Beyond t he Lok ãlok mount ains
is Alok; beyond t hat ar e t he seven bar r ier s
5
; beyond t hat is not hing
but dar kness; and beyond t he dar kness t her e is divine light ,
ot her wise known as Chidãkãsh. Above also, t he brahmãnd ext ends
up t o Br ahmalok, above which ar e t he seven bar r ier s, above which
t her e is dar kness, and above which t her e is again divine light ,
ot her wise known as Chidãkãsh. Below, t oo, it ext ends down t o t he
sevent h pãt ãl, below which ar e t he seven bar r ier s, below which t her e
is dar kness, and below which t her e is again divine light , i.e.,
Chidãkãsh. In t his way, Chidãkãsh is present on all four sides of t he
brahmãnd as well as wit hin t he brahmãnd. When one’s vision
reaches t he perspect ive of t hat all-support ing Chidãkãsh, it is known
as daharvidyã. J ust as akshividyã and many ot her t ypes of
brahmavidyã have been described, t his is also one t ype of
brahmavidyã.
10 “That Chidãkãsh is ext r emely luminous and et er nal. It is
neit her cr eat ed nor dest r oyed. Whenever t her e is any ment ion of t he
cr eat ion and dest r uct ion of ãkãsh, it is wit h r efer ence t o t he ãkãsh
t hat has evolved from t amogun, and which is full of dar kness. This
ãkãsh can be assimilat ed, but t he all-support ing Chidãkãsh is never
assimilat ed. This is t he answer t o your quest ion. If anyone st ill has
any doubt s, please do ask.”
11 Thereupon, t he Vedãnt i Brãhmin and all of t he devot ees replied,
“None of us have any doubt s at all now.”
| | Vachanãmr ut Gadhadã I-46 | | 46 | |
Ga d h a d ã I -47
Th e Ch a r a ct er i st i cs of Th ose Wh o Ha ve
t h e F ou r Typ e s of F i r mn e ss
1 On t he mor ning of Mahã sudi 12, Samvat 1876 [26 J anuar y
1820], Swãmi Shr i Sahajãnandji Mahãr ãj was sit t ing on a lar ge,
The Vachanãmr ut 85
decorat ed cot on t he plat form under t he neem t ree in front of t he
mandir of Shr i Vãsudevnãr ãyan in Dãdã Khãchar ’s darbãr in
Gadhadã. He was dr essed ent ir ely in whit e clot hes. At t hat t ime, an
assembly of munis as well as devot ees from various places had
gat her ed befor e Him.
2 Then, snapping t he finger s of His r ight hand, Shr iji Mahãr ãj
said, “Everyone please list en wit h at t ent ion as I have somet hing t o
t ell you. What I have t o say is simple, but only if you list en car efully
will you be able t o gr asp it s meaning; ot her wise, you will not .”
3 All of t he devot ees t hen request ed, “Please do t ell us, Mahãr ãj.”
4 Ther eupon Shr iji Mahãr ãj said, “Of t he many devot ees of God,
some have fir mness in t he obser vance of dharma, some have
fir mness in r ealising oneself as ãt m ã, some have fir mness in
vairãgya, and some have fir mness in bhakti. Alt hough one
par t icular t ype of fir mness is pr edominant in all devot ees, t hey also
possess all of t he ot her t ypes, but t o a lesser ext ent .
5 “A devot ee in whom fir mness in obser ving bhãgwat dharma is
pr edominant loving engages himself in sincer ely per for ming t he
menial service of God and His devot ees while abiding by t he
disciplines relat ed t o t he dharma of his cast e and ãshram , i.e. non -
violence, brahmacharya, et c. Such a devot ee also enjoys building
mandirs and cult ivat ing gar dens for God. He enjoys offer ing
different variet ies of delicacies t o God and also enjoys hand-plast er ing
and sweeping t he man dirs of God and t he resident ial halls of sãdhus.
In addit ion, he offers bhakti t o God by list ening t o discour ses, singing
devot ional songs, et c., wit hout any for m of pr et ence. Mor eover , such
a devot ee who is firm in observing dharma int ensely enjoys list ening
t o and r eading scr ipt ur es expounding bhãgwat dharma.
6 “A devot ee in whom ãt m ã-r ealisat ion is pr edominant always
behaves as t he ãt m ã, which t r anscends t he t hr ee bodies
6
and t he
t hree st at es
7
, and is char act er ised by et er nal exist ence. He
under st ands his Ishtadev – t he manifest for m of Shr i Kr ishna
Par amãt mã – as all-t r anscending, ext r emely pur e, and for ever
possessing a divine for m. In addit ion, he t alks about and list ens t o
t alks expounding t he pur e nat ur e of his own ãt m ã, as well as t alks of
Par amãt mã. He also enjoys scr ipt ur es t hat cont ain such t alks. His
nat ur e is such t hat he is unable t o t oler at e anyt hing t hat obst r uct s
him in behaving as t he ãt m ã.
The Vachanãmr ut 86
7 “A devot ee in whom fir mness in vairãgya is pr edominant has a
per sist ent dislike for all wor ldly object s, but not t owar ds God’s for m.
Realising t hose object s t o be asat ya, he never r emember s his home,
his family or ot her object s t hat he has r enounced – in t he same way
t hat he never r emember s faeces once t hey have been excr et ed. Such
a devot ee only keeps t he company of devot ees who are renunciant s.
In addit ion, he offers bhakti t o God in a manner t hat does not conflict
wit h his r enunciat ion. His t alks ar e always pr edominant ly about
r enunciat ion, and he has a liking for scr ipt ur es pr opounding
r enunciat ion. Mor eover , he har bour s an int ense aver sion for t ast y
food, nice clot hes and, in fact , for all wor ldly object s r elat ed t o t he
panchvishays t hat may int er fer e wit h his r enunciat ion.
8 “A devot ee in whom fir mness in bhakti is pr edominant has
int ense love only for God’s for m. Apar t fr om t hat for m of God, he is
unable t o focus his mind’s vrut t i t owar ds wor ldly object s. Yet , he
lovingly offers rich clot hes and jewellery t o God. Such a devot ee also
ver y much enjoys list ening t o t he human-like act ions and incident s of
God, and also gr eat ly enjoys list ening t o any scr ipt ur es descr ibing
God’s form. In addit ion, he only develops affect ion t owards t hose
devot ees who have love for God. Besides t hem, t hough, he never
develops affect ion t owards even his own son or ot her r elat ives. Such
a devot ee is always engaged in some act ivit y t hat is relat ed t o God.
9 “Now, aft er r eflect ing upon t his discour se descr ibing t he
charact erist ics of devot ees possessing t hese four t ypes of firmness, all
of you please reveal which of t hese is your inclinat ion. In act ual fact ,
t his t alk is r at her like a mir r or in t hat it r eveals one’s own
inclinat ion as it is. Fur t her mor e, t hose who ar e devot ees of God ar e
never wit hout an inclinat ion, but because t hey have not r ecognised
t heir own inclinat ion, t hey find t hat t hey cannot st r engt hen it ; and
as long as one’s inclinat ion is not st r engt hened, it will cont inue t o
fluct uat e accor ding t o t he t alks one hear s. So, aft er t hinking over
t his discour se, please r eveal your inclinat ions as t hey ar e.”
10 All of t he devot ees t hen revealed t heir respect ive inclinat ions.
11 Ther eaft er , Shr iji Mahãr ãj r equest ed, “Those who have similar
inclinat ions, please st and up t oget her .” Then, t hose devot ees wit h
similar inclinat ions st ood up in t ur n, aft er which Shr iji Mahãr ãj
asked all of t hem t o sit down again.
The Vachanãmr ut 87
12 Nit yãnand Swãmi t hen asked, “Do t hose four t ypes of devot ees,
wit h t heir r espect ive inclinat ions, have any vir t ues or dr awbacks in
t heir inclinat ions?”
13 Shr iji Mahãr ãj replied, “Yes, t hey do have virt ues and
dr awbacks. Please list en as I descr ibe t hem. The ext ent t o which
devot ees wit h t hose four inclinat ions behave according t o t he
char act er ist ics I have descr ibed ear lier is t heir vir t ue; and t he ext ent
t o which t hey cannot behave accor ding t o t hose char act er ist ics is
t heir dr awback.”
14 Finally, Mukt ãnand Swãmi asked, “Is any one of t he four who
have such fir mness super ior or infer ior t o t he ot her s, or ar e all four
equal?”
15 Shr iji Mahãr ãj replied, “As long as each one adheres t o his
fir mness, t hen all four ar e equal. However , if a per son adher es t o all
four , t hen he is super ior t o all. When one per son is fir m in all four ,
he is known as Param -Bhãgwat ; and only he can be called an
Ekãntik Bhakta.”
| | Vachanãmr ut Gadhadã I-47 | | 47 | |
Ga d h a d ã I -48
Th e Fou r Typ es of Ku sa n gi s
1 On t he evening of Mahã sudi 13, Samvat 1876 [27 J anuar y
1820], Swãmi Shr i Sahajãnandji Mahãr ãj was sit t ing facing west on
a large, decorat ed cot on t he plat form under t he neem t ree in front of
t he mandir of Sh r i Vãsudevnãr ãya n in Dãdã Khãchar ’s darbãr in
Gadhadã. He was dr essed ent ir ely in whit e clot hes. At t hat t ime, an
assembly of munis as well as devot ees from various places had
gat her ed befor e Him. Two t or ches wer e lit in fr ont of Him aft er t he
evening ãrt i of Shr i Vãsudevnãr ãyan and t he ‘Nãr ãyan’ dhunya had
finished.
2 Then Shr iji Mahãr ãj said, “I wish t o speak t o you, so please
list en wit h at t ent ion.”
3 All of t he munis and devot ees said, “Please do, Mahãr ãj.”
4 Ther eupon Shr iji Mahãr ãj said, “Aft er per for ming t he puja and
prayers of God, a devot ee should daily pray, ‘O Mahãr ãj! O Swãmi!
You are an ocean of grace! You are a guardian t o t hose who have
The Vachanãmr ut 88
surrendered t o You! Please prot ect me from t he influence of
kusangis .’”
5 Shr iji Mahãr ãj t hen elaborat ed, “There are four t ypes of
kusangis : t he fir st ar e Kudã-pant his, t he second ar e Shakt i-pant his,
t he t hir d ar e shushka-Vedãnt is and t he four t h ar e nãstiks. Of t hese
four t ypes of kusangis , if a per son associat es wit h Kudã-pant his, t hey
will cause him t o falt er in his r eligious vows and make him impur e.
If a per son associat es wit h Shakt i-pant his, he will be forced t o
consume meat and alcohol, t hus deflect ing him fr om his obser vance
of swadharma. By associat ing wit h a shushka-Vedãnt i, a per son
falls fr om bhakti and upãsan ã because such people claim t hat t he
abode of God, His et ernally divine form, and t he forms of God’s
avat ãrs ar e all false. Finally, if a per son associat es wit h nãstiks,
t hey propound t hat only karmas ar e r eal and deny t he exist ence of
God, i.e., Shr i Kr ishna Bhagwãn, t her eby leading one ast r ay fr om
t he pat h pr escr ibed by t he et er nal, sacr ed scr ipt ur es.
6 “Ther efor e, one should r equest fr om God: ‘May I never encount er
t he company of t hese four t ypes of people. ’ One should also pr ay: ‘O
Mahãr ãj! Please pr ot ect me fr om t he inner enemies of lust , anger ,
avar ice, infat uat ion , egot ism, jealousy, t he belief t hat I am t he body,
et c. For ever best ow upon me t he company of your devot ees.’ One
should daily pr ay t o God in t his manner and always be war y of such
kusangis and one’s inner enemies.”
| | Vachanãmr ut Gadhadã I-48 | | 48 | |
Ga d h a d ã I -49
‘An t a r d r a sh t i’
1 On t he evening of Mahã sudi 14, Samvat 1876 [28 J anuar y
1820], Swãmi Shr i Sahajãnandji Mahãr ãj was sit t ing on a lar ge,
decorat ed cot on t he plat form under t he neem t ree in front of t he
mandir of Shr i Vãsudevnãr ãyan in Dãdã Khãchar ’s darbãr in
Gadhadã. Two small oil lamps wer e lit in fr ont of Him. He was
wearing a garland of yellow flowers around His neck, and st r ings of
yellow flowers decorat ed bot h wrist s. He was dressed ent irely in
whit e clot hes. At t hat t ime, an assembly of munis as well as
devot ees from various places had gat hered before Him.
The Vachanãmr ut 89
2 Then Shr iji Mahãr ãj said, “Please begin a quest ion -answer
dialogue.”
3 Ther eupon Br ahmãnand Swãmi asked, “Why is it t hat our
vrut t i r emains on God only as long as we for cibly keep it t her e,
wher eas it r emains on wor ldly object s wit hout t he slight est effor t ?”
4 Shr iji Mahãr ãj r eplied, “The vrut t i of a devot ee of God never
r emains on anyt hing except God. In fact , his only concer n is: ‘It will
be very difficult for me t o keep my vrut t i on wor ldly object s.’ Thus, a
devot ee of God finds it difficult t o keep his vrut t i on any wor ldly
object s, while a worldly person finds it difficult t o keep his vrut t i on
God. Therefore, a person whose vrut t i does not remain fixed on God
is not a devot ee of God. Nevert heless, if he at t ends Sat sang, he will
gradually become a devot ee by list ening t o t he t alks of t he sãdhus.”
5 Br ahmãnand Swãmi t hen asked fur t her , “By what means can
one keep one’s vrut t i on God?”
6 Shr iji Mahãr ãj explained, “The means t o achieve t hat is
‘ant ar dr asht i’. ‘Ant ar dr asht i’
i
is t o const ant ly look t owar ds t he for m
of t he manifest God t hat one has at t ained. Besides t hat form, even if
one sees t he six chakras
i i
, or Golok, Vaikunt h or ot her abodes of God,
it should not be consider ed t o be ‘ant ar dr asht i’. Ther efor e, t o look at
God’s for m t hat one has beheld wit hin one’s hear t , or t o look at t he
for m of God visible ext er nally, is known as ‘ant ar dr asht i’. However ,
wher ever one’s vrut t i st r ays apar t fr om God’s for m is all
‘bãhyadr asht i’
i i i
.”
7 Shr iji Mahãr ãj t hen t old t he paramhansas , “Please ar r ange
your selves int o pair s and begin a question -answer dialogue.”
8 Ther eaft er , t he paramhansas conduct ed a quest ion -answer
session amongst t hemselves for quit e some t ime, t hr ough which
Shr iji Mahãr ãj examined t heir int elligence.

i
Lit er ally, ‘ant ar dr asht i’ means ‘t o look wit hin’ or ‘t o int r ospect ’. But her e, Shr iji
Mahãr ãj gives His own, unique definit ion.
i i
The six chakras ar e six ‘cent r es’ of spir it ual power and consciousness locat ed
wit hin t he inner body. They ar e: ãgnã, vishuddha, anãhat , manipur ,
swãdhisht hãn, ãdhãr . Each has it s cor r esponding locat ion and deit y.
i i i
The t er m ‘bãhyadr asht i’ means ‘t o look out war ds’ and is t he ant onym of
‘ant ar dr asht i’.
The Vachanãmr ut 90
| | Vachanãmr ut Gadhadã I-49 | | 49 | |
Ga d h a d ã I -50
On e P ossessi n g a Sh a r p I n t ellect
1 In t he ear ly hour s of Mahã vadi 1, Samvat 1876 [31 J anuar y
1820], Shr iji Mahãr ãj was sit t ing in fr ont of t he ver anda out side
Dãdã Khãchar ’s medi in Gadhadã. He was dr essed ent ir ely in whit e
clot hes. At t hat t ime, an assembly of munis as well as devot ees from
var ious places had gat her ed befor e Him.
2 Ther eupon Shr iji Mahãr ãj asked t he munis , “One who possesses
a shar p int ellect at t ains Br ahma
i
. Can t he int ellect of one who is
pr oficient in managing wor ldly affair s be called shar p, or not ? Also,
can t he int ellect of one who is ver y pr oficient in int er pr et ing t he
Shãst r as and t he Pur ãns be called shar p, or not ?”
3 The munis at t empt ed t o answer t he quest ion but were unable t o
do so sat isfact or ily.
4 Then Shr iji Mahãr ãj explained, “Some people may be ext remely
adept in worldly affairs, yet t hey do not hing at all t o safeguard t heir
own liber at ion. Ot her s may know t he pr ecise meanings of t he
var ious Shãst r as, Pur ãns and It ihãs scr ipt ur es, yet t hey t oo do
not hing t o safeguar d t heir liber at ion. Ther efor e, t hey cannot be said
t o possess a shar p int ellect ; r at her , t hey possess a blunt int ellect .
Conver sely, a per son who safeguar ds his liber at ion, even t hough he
may possess only a limit ed int ellect , should be considered t o have a
shar p int ellect . On t he ot her hand, a per son who, even t hough
possessing a shar p int ellect , pays more at t ent ion t o worldly affairs
should be considered t o possess a blunt int ellect . A verse in t he
Bhagwad Git ã r efer s t o t his fact :
(| |Ÿ‡|| ‚fl ~ -|Ÿ| --(| ·|(|- ‚ (◊|–
(-(| ·|(˝ |- ~ -||Ÿ ‚| |Ÿ‡|| +‡(-| ◊ Ÿ —+
i i


i
Her e ‘Br ahma’ should be under st ood as ‘Par abr ahma’.
i i
Yã nishã sarva-bhootãnãm tasyãm jãgarti sayyamee|
Yasyãm jãgrati bhootãni sã nishã pashyato munehe| |
Bhagwad Git ã: 2.69
The Vachanãmr ut 91
This ver se explains t hat in t he cont ext of wor shipping God, all
worldly people behave as if t heir mind is shr ouded in dar kness, like
t he night ; i.e., t hey do not wor ship God. The devot ees of God,
however , ar e awake in wor shipping God; i.e., t hey ar e const ant ly
engaged in wor shipping God. Fur t her mor e, ever yone’s mind is
awake wit h respect t o t he panchvishays – sight s, sounds, smells,
t ast es and t ouch; i.e., t hey cont inuously indulge in t he vishays. The
minds of t he devot ees of God, in cont rast , are shrouded in darkness
wit h r egar ds t o indulging in t he vishays; i.e., t hey do not indulge in
t hem.
5 “Ther efor e, only one who r emains aler t r egar ding his own
liberat ion can be said t o possess a sharp int ellect . As for ot her s, t hey
ar e all mer e fools.”
| | Vachanãmr ut Gadhadã I-50 | | 50 | |
Ga d h a d ã I -51
On ly a Di a mon d Ca n Cu t a Di a mon d
1 On t he night of Mahã vadi 2, Samvat 1876 [1 Febr uar y 1820],
Swãmi Shr i Sahajãnandji Mahãr ãj was sit t ing on a large, decorat ed
cot on t he veranda out side t he west -facing r ooms in fr ont of t he
mandir of Shr i Vãsudevnãr ãyan in Dãdã Khãchar ’s darbãr in
Gadhadã. He was wear ing a whit e survãl and a whit e angarkhu. He
had also t ied a whit e pãgh around His head. At t hat t ime, an
assembly of munis as well as devot ees from various places had
gat her ed befor e Him.
2 Then Shr iji Mahãr ãj said, “Please ask a quest ion.”
3 Ther eupon Pur nãnand Swãmi asked, “The t en indriyas are
produced from rajogun, and t he four antahkarans are produced from
sattvagun; t hus, all of t he indriyas and antahkarans are m ãyik.
God, however , t r anscends m ãyã. How, t hen, can one cult ivat e t he
convict ion of God t hr ough t he m ãyik antahkarans? Also, how can
one perceive God wit h one’s m ãyik eyes and ot her indriyas ?”
4 Shr iji Mahãr ãj r eplied, “Mãyik object s can be realised by m ãyik
means, and if one has r ealised God t hr ough t he same m ãyik
antahkarans and indriyas , t hen it implies t hat God must also be
m ãyik. That is your quest ion, is it not ?”
The Vachanãmr ut 92
5 Pur nãnand Swãmi and all t he munis confir med, “Yes Mahãr ãj,
t hat is pr ecisely our quest ion. You have clar ified it for us.”
6 Shr iji Mahãr ãj t hen explained, “The answer t o t hat is as follows.
The sur face ar ea of t he prut hvi is 500,000,000 yojan s. On it , ar e
var ious object s such as t r ees, mount ains, pot s, clot hes, et c. That
prut hvi exist s wit hin all of t hose object s, and it also exist s dist inct ly
by it s own self. So, if one looks from t he perspect ive of prut hvi, t hen
it appears t hat prut hvi has t aken t he form of all of t hose object s, and
t hat no object s exist apar t fr om prut hvi. However , prut hvi it self has
been produced from a small port ion of jal. This jal is below t he
prut hvi, ar ound it , as well as above it . In fact , jal t ot ally pervades
t he prut hvi. Therefore, if one looks from t he perspect ive of jal, only
jal exist s – t here is no prut hvi at all. Fur t her mor e, t hat jal has been
produced from a small port ion of t ej. If one looks from t he perspect ive
of t ej, only t ej exist s – t here is no jal. Tej, in t ur n, has been pr oduced
fr om a small por t ion of vãyu. If one looks from t he perspect ive of
vãyu, only vãyu exist s – t here is no t ej at all. Again, t hat vãyu has
been produced from a small port ion of ãkãsh. If one looks from t he
perspect ive of ãkãsh, t he ot her four bhuts of vãyu, jal, et c., and t he
ent it ies evolved t hereof – t he body and t he brahmãnd – are not
apparent at all; it appears as if only ãkãsh exist s ever ywher e. That
ãkãsh, in t ur n, has been pr oduced fr om a small por t ion of t ãmas-
ahamkãr. That t ãmas-ahamkãr along wit h rãjas-ahamkãr, sãttvik-
ahamkãr, t he bhuts, t he indriyas , t he antahkarans and t heir
presiding deit ies have been produced from a small port ion of
mahat t at t va. So, if one looks from t he perspect ive of mahat t at t va,
t he t hree t ypes of ahamkãrs, t he bhuts, t he indriyas , t he
antahkarans and t heir pr esiding deit ies do not exist – only
mahattattva exist s. That mahat t at t va, in t ur n, has been pr oduced
from a small port ion of Pradh ãn-Pr ak r ut i. Thus, if one looks fr om
t he per spect ive of Pr akr ut i, mahattattva does not exist – only
Pr akr ut i exist s. However , dur ing t he per iod of dissolut ion , Pr akr ut i
is absor bed int o a small por t ion of Pur ush; and at t he t ime of
cr eat ion, she is pr oduced again fr om a small por t ion of Pur ush.
Thus, if one looks fr om t he per spect ive of Pur ush, only Pur ush
exist s – t her e is no Pr akr ut i. Count less millions of such Pur ushes
are produced from a port ion of mah ãm ãyã. So if one looks from t he
perspect ive of mah ãm ãyã, only mah ãm ãyã exist s – t here is no
Pur ush. Mahãm ãyã it self is produced from a small port ion of Mahã-
Pur ush. So if one looks fr om t he per spect ive of Mahã-Pur ush, only
The Vachanãmr ut 93
Mahã-Pur ush exist s – t here is no mah ãm ãyã. That Mahã-Pur ush,
in t ur n, r ose fr om a small r egion of Akshar – t he abode of
Pur ushot t am Bhagwãn. Thus, if one looks fr om t he per spect ive of
Akshar , neit her Mahã-Pur ush nor anyt hing else exist s – t her e is
only Akshar . But above t hat Akshar is Pur ushot t am Bhagwãn, who
t r anscends even Akshar . That Pur ushot t am Bhagwãn is t he all-
doer – responsible for t he creat ion, sust enance and dissolut ion of
ever yt hing – and is also t he cause of all. Now, a cause always
pervades it s effect , and simult aneously, also r emains dist inct fr om it .
Thus, if one looks fr om t he per spect ive of Pur ushot t am Bhagwãn –
t he cause of all – t hen not hing else appears t o exist except
Pur ushot t am Bhagwãn.
7 “It is t his very God who, out of compassion for t he liberat ion of
t he jivas, gives darshan in a manifest ed form t o all of t he people on
t his ear t h. At t hat t ime, if a per son r ealises t his gr eat ness of
Pur ushot t am Bhagwãn by profound associat ion wit h t he S ant, t hen
all of his indriyas and antahkarans become divine like Pur ushot t am
Bhagwãn’s indriyas and antahkaran. Then, t hr ough t hose indriyas
and antahkarans, he can develop t he convict ion of t hat God. For
example, a diamond can be cut only by a diamond; it can never be cut
by anyt hing else. Similar ly, t he convict ion of God can only be
cult ivat ed t hr ough God. In t he same way, t he darshan of God is also
possible only t hr ough God, but it is not possible t hr ough t he m ãyik
indriyas and antahkarans.”
8 Having deliver ed t his discour se, Shr iji Mahãr ãj bid ‘J ai
Sachchidãnand’ t o all and r et ur ned t o His r esidence.
| | Vachanãmr ut Gadhadã I-51 | | 51 | |
Ga d h a d ã I -52
Rea li si n g God t h r ou gh t h e Fou r Scr i p t u r es
1 On Mahã vadi 3, Samvat 1876 [2 Febr uar y 1820], Shr iji
Mahãr ãj was having a scr ipt ur e
i
r ead on t he ver anda out side Dãdã
Khãchar ’s medi in Gadhadã. He was dr essed ent ir ely in whit e

i
The scr ipt ur e was t he Moksh-dhar ma, a chapt er fr om t he Mahãbhãr at .
The Vachanãmr ut 94
clot hes. At t hat t ime, an assembly of munis as well as devot ees from
var ious places had gat her ed befor e Him.
2 Dur ing t he r eading, a reference was made t o t he fact t hat one
who under st ands God’s for m t hr ough t he four set s of scr ipt ur es –
Sãnkhya, Yoga, Vedãnt a and Panchr ãt r a – should be known t o be
complet ely enlight ened.
3 Hear ing t his, Mukt ãnand Swãmi asked, “Mahãr ãj, please
explain how one can r ealise God t hr ough t hose four set s of scr ipt ur es?
Also, what deficiency remains in one who does not realise God in t hat
way?”
4 Shr iji Mahãr ãj r eplied, “The Sãnkhya scr ipt ur es pr opound God
as being t he 25
t h
element . Mor eover , just as t he 24 element s
2
are
incapable of doing anyt hing wit hout God, jiva and ishwar are also
incapable of doing anyt hing wit hout God. Thus, jiva and ishwar are
also included in t he 24 element s. These 24 element s – which include
jiva and ishwar – are called kshet ra; and God, t he 25
t h
element , is
called kshetragna.
5 “The Yoga script ures propound God as being t he 26
t h
element
and as possessing a definit e for m. They descr ibe jiva and ishwar as
t he 25
t h
element and descr ibe t he 24 element s as being dist inct fr om
t hem. They pr escr ibe t hat one should medit at e on God, r ealising
one’s ãt m ã t o be dist inct fr om t hose element s.
6 “The Vedãnt a scr ipt ur es descr ibe God as per vading all, being t he
cause of all, t he suppor t er of all, nirgun, unt aint ed by m ãyã, non -
dual, as well as being a non -doer despit e being t he all-doer . They also
descr ibe Him as possessing only divine at t r ibut es and not any
wor ldly at t r ibut es.
7 “The Panchr ãt r a scr ipt ur es’ descr ipt ion of God is t hat t her e is
one Shr i Kr ishna Pur ushot t am Nãr ãyan, and it is he who emanat es
int o t he four forms of Vãsudev, Sankar shan, Anir uddha and
Pr adyumna. It is also he who assumes an avat ãr on t his ear t h. One
who offers t he nine t ypes of bhakti t o him at t ains liber at ion.
8 “These are t he various descript ions of God as given in t hose four
scr ipt ur es. One who t hor oughly under st ands t hem should be known
t o be complet ely enlight ened.
9 “Leaving t he ot her t hr ee scr ipt ur es aside, if one wer e t o t r y t o
under st and God’s for m using t he Sãnkhya scr ipt ur es alone, t hen a
discr epancy would ar ise. Specifically, t he Sãnkhya scr ipt ur es do not
The Vachanãmr ut 95
describe jiva and ishwar as being dist inct fr om t he 24 element s
2
.
Thus, when t he follower s of Sãnkhya r eject t he 24 element s and
believe t heir jivãt m ã t o be dist inct fr om t hem, t hey would under st and
t heir jivãt m ã, but not God, t o be t he 25
t h
element .
10 “The dr awback in t r ying to under st and God’s for m fr om t he
Yoga script ures alone is t hat by believing God t o possess a definit e
for m, t he follower s of Yoga consider Him t o have limit at ions; t hey do
not under st and Him t o be t he antaryãm i of all and absolut ely perfect .
11 “The dr awback in t r ying t o under st and God’s for m fr om t he
Vedãnt a scr ipt ur es alone is t hat God – who is described as t he cause
of all, pervading all and nirgun – is believed t o be formless. The
et ernal form of God would not be realised as being devoid of m ãyik
ar ms, legs, et c., and as possessing divine limbs.
12 “The dr awback in t r ying t o under st and God’s for m fr om t he
Panchr ãt r a scr ipt ur es alone is t hat human t r ait s ar e per ceived in t he
avat ãrs of God, who are wort hy of being offered bhakti. Also, God is
underst ood as being present in only one place at any one t ime, but
not as being t he antaryãm i of all and absolut ely perfect .
13 “These are t he t ypes of discrepancies t hat arise when a person
does not r ealise God using a combinat ion of all four set s of scr ipt ur es.
However, if one at t empt s t o realise God using all four set s of
scr ipt ur es t oget her , t hen t he flaw r aised by one’s under st anding of
one set of scr ipt ur es is cor r ect ed by one’s under st anding of anot her .
Ther efor e, he who under st ands God using all four set s of scr ipt ur es
t oget her is known as being complet ely enlight ened. If he ignores one
set of scr ipt ur es, he is known as being t hr ee-quar t er s enlight ened. If
he ignor es t wo set s of scr ipt ur es, he is known as being half-
enlight ened. If he ignor es t hr ee set s of scr ipt ur es, he is known as
being a quar t er enlight ened. If, ignor ing all four set s of scr ipt ur es,
he act s accor ding t o his own ment ally concoct ed int er pr et at ions of t he
scr ipt ur es, t hen, even if he is a Vedãnt i or one wit h upãsan ã, he is
lost ; i.e., he cannot be said t o have found t he pat h of liberat ion.
Thus, such a Vedãnt i’s gnãn is hypocr it ical, and a per son wit h such
upãsan ã is a hypocr it ical devot ee.”
| | Vachanãmr ut Gadhadã I-52 | | 52 | |
The Vachanãmr ut 96
Ga d h a d ã I -53
P r ogr e s s a n d Re gr e s s
1 On Mahã vadi 9, Samvat 1876 [8 Febr uar y 1820], Shr iji
Mahãr ãj was sit t ing facing west on a lar ge, decor at ed cot on t he
veranda out side t he west -facing r ooms in fr ont of t he mandir of Shr i
Vãsudevnãr ãya n i n Dãdã Khãchar ’s darbãr in Gadhadã. He was
wear ing a whit e survãl and a whit e angarkhu. He had also t ied a
r ich, or ange shelu wit h a br ocaded bor der ar ound His waist . He had
also t ied a r ich, or ange ret o wit h a brocaded border around His head.
Tassels of flower s wer e dangling fr om t hat pãgh, and He was also
wear ing gar lands of flower s ar ound His neck. At t hat t ime, an
assembly of all of t he munis as well as devot ees from various places
had gat her ed befor e Him.
2 Shr iji Mahãr ãj t hen request ed, “Someone please ask a quest ion.”
3 Ther eupon Mukt ãnand Swãmi asked, “Ther e ar e t hose in t he
Sat sang fellowship who progress day by day. There are also t hose
who, despit e being in Sat sang, seem t o r egr ess day by day. What is
t he r eason for t his?”
4 Shr iji Mahãr ãj explained, “A person who perceives flaws in a
gr eat sãdhu gr adually r egr esses in Sat sang. Conver sely, a per son
who per ceives vir t ues in t hat sãdhu pr ogr esses, and his bhakti
t owards God also flourishes. Therefore, one should not perceive flaws
in a sãdhu; inst ead, one should only per ceive his vir t ues.
5 “One should find a flaw in t hat sãdhu only if he infr inges t he
disciplines of any of t he five religious vows
4
prescribed by God.
However , if t he sãdhu has no flaws in his observance of t hose
disciplines, yet on seeing some peculiar it y in t he sãdhu’s nat ur e, if
one feels t hat it is improper and t hereby focuses only on his flaws,
ignor ing his many vir t ues, t hen one’s own noble virt ues of gnãn,
vairãgya, et c., diminish.
6 “Ther efor e, only if t her e is a discr epancy in t he obser vance of
r eligious vows should one find flaws; one should not find flaws in a
devot ee of God for any ot her t rivial reason.



Moreover, if one does not find flaws, one’s noble virt ues will begin t o
flour ish day by day.”
The Vachanãmr ut 97
| | Vachanãmr ut Gadhadã I-53 | | 53 | |
Ga d h a d ã I -54
Up h old in g Bh ã gwa t Dh a r ma ;
Th e Ga t ewa y t o Li ber a t i on
1 On Mahã vadi 11, Samvat 1876 [9 Febr uar y 1820], Swãmi Shr i
Sahajãnandji Mahãr ãj was sit t ing on a cushion wit h a cylindr ical
pillow which had been placed on a large, decorat ed cot on t he veranda
out side t he west -facing r ooms in fr ont of t he mandir of Shr i
Vãsudevnãr ãya n i n Dãdã Khãchar ’s darbãr in Gadhadã. He was
wear ing a whit e khes and had cover ed Himself wit h an or ange ret o
t hat had a border of int erlaced golden and silver t hreads. He had
also t ied a fet o ar ound His head using a sky-blue, silk clot h t hat was
similar ly r ich. At t hat t ime, an assembly of munis as well as
devot ees from various places had gat hered before Him.
2 Ther eupon Mukt ãnand Swãmi asked, “Mahãr ãj, t hr ough t he
dialogue bet ween King J anak and t he nine Yogeshwar s, t he 11
t h

cant o of t he Shr imad Bhãgwat describes t he nat ure of bhãgwat
dharma. How is t hat bhãgwat dharma upheld? Also, how can t he
gat eway t o liberat ion be opened?”
3 Shr iji Mahãr ãj replied, “Bhãgwat dharma is upheld by
maint aining profound love t owards t he Ekãntik S ant of God, who
possesses t he at t ribut es of swadharma, gnãn, vairãgya, and bhakti
coupled wit h knowledge of God’s great ness. Maint aining profound
love t owar ds such a S ant also opens t he gat eway t o liber at ion. Thus,
Kapildev Bhagwãn has said t o Devhut i:
+˝‚(◊·⁄ +|‡|◊|·◊Ÿ— ∑fl(| |flŒ—–
‚ ∞fl ‚|œ ¤ ∑ -| ◊|ˇ|»|⁄◊+|fl -◊˜ +
i

‘If a person maint ains profound love t owards t he Ekãntik S ant of God
just as r esolut ely as he maint ains pr ofound love t owar ds his own
r elat ives, t hen t he gat eway t o liber at ion opens for him.’”

i
Prasangam-ajaram pãsham-ãtmanaha kavayo viduhu|
S a eva sãdhushu kruto moksha-dvãram-apãvrutam| |
Shr imad Bhãgwat : 3.25.20
The Vachanãmr ut 98
4 Ther eaft er Shuk Muni asked, “By what char act er ist ic can one
recognise a person who would never lapse in his observance of
dharma, even under t he most difficult cir cumst ances?”
5 Shr iji Mahãr ãj r eplied, “A per son whose nat ur e is such t hat he
is diligent in obeying t he injunct ions of God, and who would never
disobey any injunct ion, however minor or major , will never r egr ess
fr om obser ving dharma, ir r espect ive of t he cir cumst ances.
Ther efor e, only his dharma r emains fir m who is r esolut e in obeying
God’s injunct ions, and only his satsang r emains fir m.”
| | Vachanãmr ut Gadhadã I-54 | | 54 | |
Ga d h a d ã I -55
Resolu t en ess i n Wor sh i p , Remembr a n ce a n d
Obser va n ce of Reli gi ou s Vows
1 On Mahã vadi 11, Samvat 1876 [10 Febr uar y 1820], Shr iji
Mahãr ãj was sit t ing on t he east -facing veranda of His own residence
i n Dãdã Khãchar ’s darbãr in Gadhadã. He was dr essed ent ir ely in
whit e clot hes. At t hat t ime, an assembly of sãdhus as well as
devot ees from var ious places had gat her ed befor e Him.
2 Then Shr iji Mahãr ãj said, “Please begin a quest ion -answer
session.”
3 Ther eupon Mukt ãnand Swãmi asked, “Why is a per son unable
t o maint ain a st eady r esolve in wor ship, r emembr ance, and r eligious
vows?”
4 Shr iji Mahãr ãj explained, “A person’s resolve does not remain
st eady due t o t he influence of adverse places, t imes, act ions and
company. Ther e ar e, in fact , t hr ee levels of t his r esolve: t he highest ,
t he int er mediat e and t he lowest . If places, t imes, act ions and
company ar e ext r emely adver se, t hen even t he highest r esolve is
dissolved. What , t hen, can be said of t he int er mediat e and lowest
levels of resolve?
5 “If, however , one’s r esolve r emains exact ly t he same despit e t he
influence of ext r emely adver se places, t imes, act ions and company,
t hen t he force of good deeds and merit s previously performed by one
must be ext r emely power ful. If, on t he ot her hand, one’s int ellect
becomes pollut ed despit e ext remely favourable places, t imes, act ions
The Vachanãmr ut 99
and company, t hen it is because one must have commit t ed a gr ave
sin or spit ed a great devot ee of God, eit her in a past life or in t his life.
This is because despit e associat ion wit h favour able places, t imes,
act ions and company, one’s mind has st ill become pollut ed. Even so,
if a person serves t he great Purush diligent ly, his sins will be bur nt
and r educed t o ashes. On t he ot her hand, if a per son associat es wit h
a gr ave sinner , t hen his own sins incr ease, and any pious deeds t hat
he may have per for med will also be dest r oyed. Fur t her mor e, a
per son who put s his ar ms ar ound t he necks of pr ost it ut es dr inking
alcohol, and t hen blames God by t hinking, ‘Why did God not keep my
mind st able?’ should be known as an ut t er fool.”
| | Vachanãmr ut Gadhadã I-55 | | 55 | |

Ga d h a d ã I -56
Hollow St on es
1 On t he evening of Mahã vadi 12, Samvat 1876 [11 Febr uar y
1820], Shr iji Mahãr ãj was sit t ing on a lar ge, decor at ed cot on t he
veranda out side t he west -facing r ooms in fr ont of t he mandir of Shr i
Vãsudevnãr ãyan i n Dãdã Khãchar ’s darbãr in Gadhadã. He was
wear ing a whit e khes and had cover ed Himself wit h an or ange ret o
int erlaced wit h golden and silver t hreads. He had also t ied a ret o
wit h a deep or ange bor der ar ound His head. At t hat t ime, an
assembly of munis as well as devot ees from various places had
gat her ed befor e Him. Aft er singing t he ‘Nãr ãyan’ dhunya, some
munis wer e singing devot ional songs t o t he accompaniment of a
jhãnjh and mrudang.
2 Ther eupon Shr iji Mahãr ãj r equest ed, “Please conclude singing
devot ional songs, and let us conduct a quest ion -answer session for a
while.” Having said t his, Shr iji Mahãr ãj said, “Her e, let Me ask a
quest ion.” He t hen began by saying, “Shr i Kr ishna Bhagwãn
ment ions four t ypes of devot ees
i
in t he Git ã. Of t hese, t he devot ee

i
The four t ypes of devot ees descr ibed in t he Git ã (7.16 & 7.17) ar e: (1) ãr t a – one
who is dist r essed fr om having fallen fr om t he pat h of at t aining yogic power s, and
t hus st ill wishes t o at t ain t hem; (2) jignãsu – one who seeks knowledge of t he

The Vachanãmr ut 100
possessing gnãn is descr ibed as being t he best . However , supposing
t hat all four have an equal level of fait h in God’s form, how is t he one
wit h gnãn super ior ?”
3 The munis at t empt ed t o answer t he quest ion but were unable t o
do so sat isfact or ily.
4 Shr iji Mahãr ãj t hen explained, “The devot ee possessing gnãn
behaves as brahmaswarup and t hor oughly r ealises t he gr eat ness of
God. As a r esult , no desir es r emain in his mind except for t hose of
God’s for m. The ot her t hr ee t ypes of devot ees, however, do not fully
r ealise t he gr eat ness of God, despit e having fait h in God. Thus,
desir es ot her t han t hose for God st ill per sist . That is why t hey do not
come t o par wit h t he devot ee possessing gnãn. Ther efor e, if any
desires ot her t han t hose relat ed t o God remain in a devot ee, it is a
serious flaw.
5 “Anot her major flaw is when a per son who has no wor ldly
desires at all and has int ense vairãgya behaves ar r ogant ly on account
of t hat vairãgya. He may have t he int ense force of knowledge of t he
ãt m ã or have t he force of resolut e bhakti t owards God, but if, out of
arrogance, he is unable t o bow before meek devot ees or is unable t o
addr ess t hem humbly, t hen t hat is also a ser ious flaw in him. As a
r esult of t hat flaw, his inclinat ion does not flour ish.
6 “Consider t he analogy of a st one-cut t er digging a well. If t he
st one under neat h sounds hollow when he st r ikes it , he pr edict s,
‘Ther e will be plent y of wat er in t his well.’ But , if t he st one sounds
solid on t he sur face, and spar ks fly when he st r ikes it , t hen t he
st one-cut t er infer s, ‘If t her e is going t o be any wat er in t his well at
all, t her e will be ver y lit t le.’ In t he same way, a per son who r emains
ar r ogant due t o t he vanit y of his gnãn, vairãgya and bhakti may be
called gr eat , but his gr eat ness will be ver y limit ed; he does not
imbibe t he gr eat vir t ues imbibed by a humble devot ee. Ther efor e,
whosoever wishes t o please God should not become arrogant due t o
t he vanit y of his gnãn, vairãgya and bhakti, or in fact , due t o any
ot her noble vir t ues he may have. As a r esult , t he incar nat e for m of
Shr i Kr ishnanãr ãyan will become pleased and will reside in t he heart
of t hat per son.”

ãtmã, i.e. ãtmã-r ealisat ion; (3) ar t hãr t hi – one who desir es mat er ial object s, i.e.
mat er ial pleasur es and power s; and (4) gnãni – one who ha s gnãn.
The Vachanãmr ut 101
7 Mukt ãnand Swãmi t hen asked, “Mahãr ãj, by what met hod can a
per son over come t he vanit y which ar ises due t o gnãn, vairãgya,
bhakti, and ot her noble vir t ues?”
8 Shr iji Mahãr ãj r eplied, “If, while r ealising t he gr eat ness of God’s
devot ees, he physically bows down t o t hem, ser ves t hem menially,
r ecognises t hought s of vanit y when t hey ar ise in his hear t and
maint ains t he for ce of t hought , t hen vanit y is er adicat ed.”
9 Shr iji Mahãr ãj t hen cont inued, “A devot ee’s pr ofound, loving
bhakti may be so int ense t hat due t o t hat bhakti, God does as t hat
devot ee wishes. However, if t hat devot ee develops vanit y in his heart
due t o t hat bhakti, it const it ut es a ser iou s flaw on his par t . Also, a
devot ee may be vain due t o his knowledge of t he ãt m ã or due t o his
vairãgya, but t hat vanit y only ser ves t o st r engt hen his belief of being
t he body. Therefore, devot ees of God should not harbour any form of
vanit y what soever. That is t he only means t o please God.
10 “Furt hermore, if int rospect ive devot ees of God examine
t hemselves and look inwar ds t owar ds t heir own hear t s, when even a
lit t le vanit y ar ises, t hey would not ice an expr ession of disgust on t he
form of God residing wit hin t heir hear t s. Conver sely, when t hey
behave humbly, God’s for m r esiding wit hin t heir hear t s would appear
t o have an ext remely pleased expression. Therefore, using t he force
of t hought , a devot ee of God should not allow any sort of vanit y t o
ar ise.
11 “If, however , vanit y does co-exist wit h gnãn, vairãgya and
bhakti, it is r at her like impur it ies added t o gold. If impur it ies ar e
added t o 24-car at gold, it becomes 22-car at . Adding mor e impur it ies
r ender s it 18-car at . Adding even mor e impur it ies r ender s it 12-car at
gold. In t he same way, as impur it ies in t he for m of vanit y mix wit h
t hat devot ee’s gnãn, vairãgya and bhakti, t he pur it y of all t hr ee
gr adually decr eases. Thus, gnãn, vairãgya and bhakti devoid of
vanit y ar e like 24-car at gold.
12 “Fur t her mor e, if a per son is vain, t hose virt ues of gnãn,
vairãgya and bhakti may make him appear vir t uous super ficially,
but he does not have any inner -st r engt h. Consider anot her analogy:
This prut hvi, wit h a sur face ar ea of 500,000,000 yojans, suppor t s t he
oceans, t he mount ains and all for ms of life, and so appear s ver y
st r ong. However , because t he prut hvi float s on jal like a dung cake,
jal appear s t o be much st r onger t han prut hvi. Likewise, t ej appears
t o be much st r onger t han jal, and vãyu appears t o be even st ronger
The Vachanãmr ut 102
t han t ej. Finally, alt hough it appear s t o have no st r engt h at all,
ãkãsh, in fact , is t he st r ongest of t hem all since it suppor t s all of t he
ot her four . Similar ly, t he vir t ues of gnãn, vairãgya and bhakti of a
devot ee who has no vanit y are as powerful as ãkãsh. Alt hough he
may not out wardly appear t o be so, such a humble devot ee is superior
t o all.
13 “Mor eover , just as an infant never has any feelings of vanit y, in
t he same manner , no mat t er how much pr aise or est eem he
encount er s, a sãdhu should always behave wit hout vanit y – just like
an infant .”
14 Ther eaft er Mukt ãnand Swãmi asked anot her quest ion: “The jiva
is dist inct fr om t he indriyas , antahkaran and prãns; it is also
dist inct fr om t he t hr ee st at es – waking, dream and deep sleep – and
t he t hree bodies – sthul, sukshma and kãran . Aft er hear ing t his in
Sat sang, a fir m convict ion r egar ding t his fact has been cult ivat ed.
Why, t hen, does t he blissful jivãt m ã st ill associat e wit h t he indriyas ,
antahkaran , et c., while engaged in t he wor ship and r emembr ance of
Par amãt mã and t hereby become miserable due t o t he influence of
dist ur bing t hought s?”
15 Shr iji Mahãr ãj replied, “Many people become realised yogis,
many become omniscient , many become deit ies, and t hus at t ain
count less t ypes of gr eat ness, including t he highest st at e of
enlight enment . All t his is achieved t hr ough t he for ce of t he upãsan ã
of God. Wit hout upãsan ã, t hough, not hing can be accomplished.
Therefore, t he dist inct ion bet ween ãt m ã and non -ãt m ã cannot be
r ealised by mer ely under st anding t he dist inct ion as given in t he
scr ipt ur es; nor can it be r ealised by list ening t o discour ses fr om a
senior sãdhu and deciding in one’s mind, ‘I shall now dist inguish
bet ween ãt m ã and non -ãt m ã.’ Rat her , it is t he ext ent of a person’s
fait h in his Ishtadev – God – t hat det er mines how much dist inct ion
bet ween ãt m ã and non -ãt m ã he cult ivat es. In fact , wit hout using t he
st r engt h of his Ishtadev, no spirit ual endeavours can be fulfilled.
16 “On t he ot her hand, a person who has pr ofound, loving bhakti for
God, like t he gopis, has complet ed all spir it ual endeavour s. If,
however, a person does not have such love, t hen he should
underst and t he great ness of God in t he following way: God is t he
mast er of Golok, Vaikunt h, Shwet dwip and Br ahmamahol. Alt hough
He appears t o be like a human for t he purpose of grant ing happiness
t o His devot ees, His for m in His abodes of Golok, Vaikunt h, et c.,
The Vachanãmr ut 103
r adiat es wit h t he br illiance of millions and millions of suns fr om each
pore of His body. Yet in Mr ut yulok, humans ser ve Him, and He
becomes visible only when a small oil lamp is lit in fr ont of Him.
Nonet heless, it is He who pr ovides light t o all – t he sun, t he moon,
et c. That God is such t hat Rãdhikã, Lakshmi, and His ot her
devot ees const ant ly ser ve Him in His abodes of Golok, Vaikunt h, et c.
Following t he dissolut ion of t he brahmãnds, it is only t his incar nat e
God who r emains. Also, it is t his same God who, at t he t ime of
cr eat ion, cr eat es count less millions of brahmãnds t hr ough Pr akr ut i
and Pur ush.
17 “Cont emplat ing on God’s gr eat ness in t his manner is t he only
met hod for underst anding t he dist inct ion bet ween ãt m ã and non -
ãt m ã. In addit ion, t he ext ent of t hat devot ee’s fait h in God, coupled
wit h t he knowledge of God’s gr eat ness, also det ermines t he amount of
vairãgya t hat develops in t hat devot ee’s hear t . Ther efor e, for saking
one’s dependence on t he st rengt h of ot her spirit ual endeavours, one
should r ely exclusively on t he st r engt h of God’s upãsan ã.
18 “Such a devot ee believes, ‘However gr ave a sinner a per son may
be, if at t he end of his life, he ut t er s, ‘Swãminãr ãyan’, he will be
r edeemed of all sins and will r eside in Br ahmamahol. How, t hen,
can t here be any doubt about a devot ee who has t aken r efuge in t hat
God at t aining the abode of God?’ That is how he underst ands t he
great ness of God. Therefore, a devot ee of God should increase t he
st r engt h of t heir upãsan ã of God day by day by pract ising satsang.”
| | Vachanãmr ut Gadhadã I-56 | | 56 | |
Ga d h a d ã I -57
Th e Most Ext r a or d i n a r y Mea n s t o At t a i n Li ber a t i on
1 On Fãgun sudi 2, Samvat 1876 [15 Febr uar y 1820], Shr iji
Mahãr ãj was sit t ing in t he r esident ial hall of t he sãdhus i n Dãdã
Khãchar ’s darbãr in Gadhadã. He was dr essed ent ir ely in whit e
clot hes. At t hat t ime, an assembly of sãdhus as well as devot ees
fr om var ious places had gat her ed befor e Him.
2 Then Shr iji Mahãr ãj said, “Those of you who know how t o
engage in a quest ions-answer dialogue may ask one quest ion each.”
3 Ther eupon Mukt ãnand Swãmi asked, “Mahãr ãj, what is t he
most ext r aor dinar y means of at t aining liber at ion?”
The Vachanãmr ut 104
4 Shr iji Mahãr ãj replied, “The knowledge of God’s form and t he
knowledge of God’s great ness are t he t wo ext raordinary means t o
at t ain liber at ion.”
5 Mukt ãnand Swãmi t hen asked anot her quest ion , “What is t he
nat ure of love t owards God?”
6 Shr iji Mahãr ãj answer ed, “The nat ur e of t r ue love is t hat it
should not ent er t ain any t ype of logical condit ions. If, however , one
develops love by logically t hinking of God’s vir t ues, t hen when one
perceives flaws in God, one’s love t owar ds Him will be br oken. So, it
is best t o leave such affect ion as it was or iginally, r at her t han
r epeat edly est ablish it and t hen r aise doubt s about it . Inst ead, one
should develop affect ion t owards God wit h blind fait h; aft er all,
affect ion developed by logically t hinking of God’s virt ues cannot be
t rust ed. Therefore, one should develop t he same t ype of affect ion
t owards God as one has for one’s bodily relat ions. This affect ion is
known as affect ion due t o blind fait h. Having said t his, t hough, love
developed by realising God’s gr eat ness is of a t ot ally different nat ure
alt oget her .
7 Ther eaft er Shivãnand Swãmi asked, “Alt hough one has an
int ense year ning t o st ay in t he Sat sang fellowship, why is it t hat
some inappropriat e swabhãvs ar e st ill not er adicat ed?”
8 Shr iji Mahãr ãj explained, “If a person has not developed an
aversion for t he t ype of swabhãv t hat hinder s him in Sat sang, how
can he be said t o have an int ense yearning for Sat sang? And how
can he be said t o have realised t hat swabhãv t o be his ar chenemy?
For example, if a fr iend of your s wer e t o kill your br ot her , your
fr iendship wit h him would no longer r emain; inst ead, you would be
pr epar ed t o cut off his head. Why? Because t he r elat ionship wit h
one’s br ot her is closer t han t hat wit h one’s fr iend. Likewise, a per son
may have a swabhãv t hat causes him t o br eak his r eligious vows and
fall fr om Sat sang. If, despit e t his, he st ill does not har bour any
feelings of enmit y t owards it and does not develop bit t erness t owards
it , t hen he does not have t ot al affect ion for Sat sang. On t he ot her
hand, if his affect ion for Sat sang is like t he affect ion one has for one’s
br ot her , t hen he would shun t hat det r iment al swabhãv immediat ely.
Aft er all, t he jiva is ext r emely power ful. The mind and indriyas are
all mer ely t he kshet ra, wher eas t he jiva is t heir kshetragna; it can
achieve what ever it at t empt s.”
| | Vachanãmr ut Gadhadã I-57 | | 57 | |
The Vachanãmr ut 105
Ga d h a d ã I -58
Th e Bod y, Ba d Comp a n y a n d P a st Sa n skã r s ;
On e Be come s li k e On e P e r ce i ve s t h e Gr e a t
1 At t he t ime of t he evening ãrt i on Fãgun sudi 5, Samvat 1876
[18 Febr uar y 1820], Shr iji Mahãr ãj was sit t ing in t he r esident ial hall
of t he paramhansas i n Dãdã Khãchar ’s darbãr in Gadhadã. He was
dressed ent ir ely in whit e clot hes. At t hat t ime, an assembly of munis
as well as devot ees from various places had gat hered before Him.
2 Shr iji Mahãr ãj t hen said, “Please ask a quest ion.”
3 Ther eupon Mukt ãnand Swãmi asked, “Mahãr ãj, when a devot ee
of God engages in wor ship and r emembr ance of God, he is dist ur bed
by t he forces of rajogun and t amogun in his hear t ; as a r esult , he is
unable t o exper ience t he bliss of wor ship and r emembr ance. So, how
can t he force of t hose gunas be over come?”
4 Shr iji Mahãr ãj explained, “The influence of t he gunas is due t o
t hr ee fact or s – t he body, bad company, and past sanskãrs. Of t hese,
t he gunas t hat arise due t o t he body are overcome by reflect ing upon
t he ãt m ã and t he non -ãt m ã. Gunas t hat have arisen due t o bad
company ar e eradicat ed by keeping t he company of a sãdhu. Should
t hese t wo met hods fail t o eradicat e t he force of rajogun and t amogun,
t hen t he problem lies in t he influence of some unfavourable sanskãrs
of t he past . These ar e ver y difficult t o er adicat e.”
5 Ãnandãnand Swãmi t hen asked, “How can such unfavour able
sanskãrs of t he past be eradicat ed?”
6 Shr iji Mahãr ãj answer ed, “If t he ext r emely gr eat Purush
becomes pleased upon a person, t hen regardless of how unfavourable
t he per son’s sanskãrs may be, t hey ar e all dest royed. Moreover, if
t he gr eat Purush is pleased, a beggar can become a king; r egar dless
of how unfavourable a person’s prãrabdha may be, it becomes
favour able; and r egar dless of how disast r ous a misfor t une he is t o
face, it is avoided.”
7 Ãnandãnand Swãmi asked fur t her , “How can a per son please
such a gr eat Purush?”
8 Shr iji Mahãr ãj explained, “Fir st of all, he must be honest wit h
t hat gr eat S ant. He must also for sake lust , anger , avar ice,
infat uat ion , matsar , egot ism, jealousy, ar r ogance, and all desires and
cr avings. Mor eover , he should behave as a ser vant of t he S ant and
The Vachanãmr ut 106
maint ain a const ant effor t t o er adicat e egot ism fr om his hear t . While
doing so int er nally, he should physically cont inue t o bow t o ever yone
as well. As a r esult , t he gr eat S ant will become pleased wit h him.”
9 Ther eaft er Mahãnubhãvãnand Swãmi asked, “Mahãr ãj, while
st aying in t he Sat sang fellowship, how can one er adicat e all of one’s
fault s? Also, how can one’s bhakti t owards God cont inue t o flourish
day by day?”
10 Shr iji Mahãr ãj r eplied, “The mor e one cont inues t o imbibe t he
vir t ues of t he gr eat Purush, t he mor e one’s bhakti begins t o flour ish.
In fact , if one r ealises t he t r uly gr eat Purush t o be absolut ely lust -
fr ee, t hen, even if one is as lust ful as a dog, one will also become lust -
free. Conversely, if one perceives t he fault of lust in t he great
Purush, t hen no mat t er how lust -free one may be, one becomes full of
int ense lust . In t he same manner , if one views t he gr eat Purush t o
be full of anger or avarice, t hen one becomes full of anger and
avar ice. Ther efor e, if one under st ands t he gr eat Purush t o be
absolut ely fr ee of lust , avar ice, t ast e, egot ism and at t achment , one
will also become free of all of t hose evil nat ures and become a st aunch
devotee.
11 “What ar e t he char act er ist ics of such a st aunch devot ee? Well,
just as he has an inst inct ive dislike for object s t hat cause miser y,
similar ly he has an inst inct ive dislike for t he allur ing vishays, i.e.,
sight s, sounds, smells, t ast es and t ouch. Mor eover , he has fir m fait h
in God alone. Such a person should be known as a st aunch devot ee.
12 “The only means of becoming such a st aunch devot ee is by
behaving as a ser vant of t he ser vant s of God, and by r ealising, ‘All of
t hese devot ees are great ; I am inferior compared t o t hem all.’
Realising t his, he behaves as a servant of a servant of t he devot ees of
God. All of t he evil nat ures of a person who behaves in t his manner
ar e dest r oyed, and day by day, noble vir t ues such as gnãn, vairãgya,
bhakti, et c., cont inue t o flour ish wit hin him.”
| | Vachanãmr ut Gadhadã I-58 | | 58 | |
Ga d h a d ã I -59
Un p a r a lleled Love
1 On Fãgun sudi 14, Samvat 1876 [27 Febr uar y 1820], Shr iji
Mahãr ãj was sit t ing facing west on a lar ge, decor at ed cot on t he
The Vachanãmr ut 107
veranda out side t he west -facing r ooms in front of t he mandir of Shr i
Vãsudevnãr ãya n i n Dãdã Khãchar ’s darbãr in Gadhadã. He was
wear ing a whit e khes and had cover ed Himself wit h a whit e cot t on
clot h. He had also t ied a whit e clot h wit h a border of silken t hread
ar ound His head. His for ehead had been anoint ed wit h sandalwood
past e. At t hat t ime, an assembly of munis as well as devot ees from
var ious places had gat her ed befor e Him.
2 Shr iji Mahãr ãj t hen said, “Please begin a quest ion -answer
session.”
3 Ther eupon Mukt ãnand Swãmi asked, “Mahãr ãj, how can
unparalleled love t owards God be developed?”
4 Shr iji Mahãr ãj replied, “A person should have t he following
under st anding: Fir st ly, convict ion of God; i.e., ‘He who I have
at t ained is undoubt edly God Himself’. He should also have t he
at t r ibut es of an ãstik. Fur t her mor e, he should r ealise t he divine
power s of God; i.e., ‘This God is t he mast er of Br ahmamahol, Golok,
Shwet dwip and all of t he ot her abodes. He is t he mast er of count less
millions of brahmãnds and is t he all-doer .’ He should never believe
Pur ush, kãl, karma, m ãyã, t he t hr ee gunas, t he 24 element s
2
, or
Br ahmã and t he ot her deit ies t o be t he creat ors of t his brahmãnd;
inst ead, he should r ealise only Pur ushot t am Bhagwãn t o be t he
cr eat or and t he antaryãm i of all. Such an under st anding, along wit h
fait h in t he manifest form of God, is t he only way t o develop
unparalleled love for God.”
5 Mukt ãnand Swãmi asked fur t her , “Despit e having r ealised such
great ness of God, why does a person st ill not develop unparalleled love
for God?”
6 Shr iji Mahãr ãj explained, “If he has realised t he great ness of
God in t his way, t hen he indeed does have unparalleled love for God,
but he does not r ealise it . For example, Hanumãnji possessed
immense st r engt h, but he did not r ealise it unt il someone else
r evealed it t o him. Also, when Pr alambãsur abduct ed Baldevji,
Baldevji possessed t r emendous st r engt h, but he himself was unawar e
of t his fact . Only when a divine voice fr om t he sky infor med him did
he become awar e of his st r engt h. In t he same way, t hat devot ee does
indeed have unparalleled love for God; he is simply not aware of it .”
7 Mukt ãnand Swãmi asked fur t her , “How, t hen, can t he st r engt h
of t hat love be realised?”
The Vachanãmr ut 108
8 Shr iji Mahãr ãj answer ed, “By pr act ising satsang and by
list ening t o t he sacr ed scr ipt ur es one r ealises t hat one has
unparalleled love for God.”
9 Ther eaft er Mukt ãnand Swãmi asked anot her quest ion: “Places,
t imes and act ions become eit her favour able or unfavour able. Is t his
due t o t he company one keeps, or t o some ot her fact or ?”
10 Shr iji Mahãr ãj explained, “All places are a part of t he eart h, and
so t hey ar e t he same ever ywher e. Time is also t he same ever ywher e.
However , wher ever an ext r emely power ful spir it ual per son pr esides,
adverse places, adverse t imes and adver se act ions all become
favour able by his influence. Conver sely, by associat ing wit h an
ext remely vile sinner , even favourable places, favourable t imes and
favourable act ions become adver se. Ther efor e, t he per son is t he
gover ning fact or in det er mining whet her places, t imes and act ions
are favourable or unfavourable.
11 “If t hat per son is ext r emely power ful, he will influence places,
t imes and act ions accor ding t o his nat ur e t hr oughout t he whole
world. A person of slight ly less power will be able t o influence only
one region. One who is even less powerful will be able t o influence
only one village. A person of even less power t han t hat will be able t o
influence only a neighbour hood or his own household. In t his way,
t he favourable or unfavourable influences of places, t imes and act ions
are dependent upon t he purit y and impurit y of t hese t wo t ypes of
people.”
| | Vachanãmr ut Gadhadã I-59 | | 59 | |
Ga d h a d ã I -60
Ob ser vi n g Ek ã n t ik Dh a r ma ;
Er a d i ca t i n g Wor ld ly Desi r es
1 On Fãgun vadi 1, Samvat 1876 [29 Febr uar y 1820], Shr iji
Mahãr ãj was sit t ing in t he r esident ial hall of t he paramhansas in
Dãdã Khãchar ’s darbãr in Gadhadã. He was wear ing a whit e khes
and had covered Himself wit h a whit e cot t on clot h. He had also t ied
a whit e pãgh, which was decorat ed wit h t assels of whit e flower s,
ar ound His head. Gar lands of whit e flower s also ador ned His neck.
At t hat t ime, an assembly of munis as well as devot ees from various
places had gat hered before Him.
The Vachanãmr ut 109
2 Ther eupon Shr iji Mahãr ãj said, “Of all spir it ual endeavour s, t o
eradicat e worldly desires is t he great est endeavour. The means of
doing t his is as follows: Bear ing in mind one’s cr aving for t he
vishays, i.e., sight s, sounds, smells, t ast es and t ouch, one should
int r ospect , ‘Is my desir e for God equal t o my desir es for t he wor ld? Is
it gr eat er ? Or is it less?’ One should examine oneself in t his
manner . For example, if one’s ear s ar e dr awn t o wor ldly t alks just
as much as t hey ar e dr awn t o t alks r elat ed t o God, t hen one should
r ealise, ‘My desir e for God is equal t o my desir e for t he wor ld.’ One
should similar ly examine all of t he ot her vishays, i.e., sight s, smells,
t ast es and t ouch.
3 “While examining himself in t his manner , if a per son gr adually
decreases his worldly desires and increases his desire for God, he
begins t o develop an underst anding whereby he views all vishays as
equal. Aft er such equanimit y has developed, honour s and insult s will
appear t o be t he same t o him. Moreover, pleasant and unpleasant
t ypes of t ouch will appear t o be t he same; at t ract ive sight s and
unat t r act ive sight s will appear t o be t he same; a gir l, a young lady
and an old woman will appear t o be t he same; gold and refuse will
appear t o be t he same as well. Similar ly, pleasant and unpleasant
t ast es and smells will also appear t o be t he same. When a per son can
inst inct ively behave in t his way, it should be known t hat his wor ldly
desires have been overcome.
4 “In fact , t o behave above t he influence of worldly desires is t he
dharma of one who is ekãntik. But , if some desir es do r emain, t hen
even if a person is able t o at t ain sam ãdhi and cont r ol his nãdi and
prãns, t hose desir es will dr aw him back out of sam ãdhi. Ther efor e,
only a person who overcomes worldly desires is an ekãntik bhakta.”
5 Ther eupon Mukt ãnand Swãmi asked, “What ar e t he means t o
eradicat e worldly desires?”
6 Shr iji Mahãr ãj r eplied, “Fir st ly, one r equir es fir m ãt m ã-
r ealisat ion; secondly, one should r ealise t he insignificance of t he
panchvishays; and t hir dly, one should r ealise t he pr ofound gr eat ness
of God; i.e., ‘God is t he mast er of all abodes – Vaikunt h, Golok,
Br ahmamahol, et c. So, having at t ained t hat God, why should I have
affect ion for t he pleasures of t he vishays, which ar e fut ile?’ One
should t hink of God’s gr eat ness in t his manner .
7 “Moreover, he t hinks, ‘If, due t o some deficiency r emaining while
worshipping God, I become unwort hy of going t o t he abode of God,
The Vachanãmr ut 110
and He wer e t o place me in Indr alok or Br ahmalok, t her e is st ill a
million -fold mor e bliss t her e t han t her e is in t his wor ld.’ Even wit h
such a t hought one should become free of all desires for t he
insignificant pleasur es of t he wor ld. So, by r ealising God’s gr eat ness
in t his way, one becomes free of worldly desires. Ther eaft er , one
feels, ‘I never did have any desires; it was all like some kind of
illusion. In r ealit y, I have always been fr ee of desir es.’ This is what
one experiences.
8 “Such ekãntik dharma can only be at t ained by following t he
commands of a Purush who is free of worldly desires and who has
at t ained t he st at e of God-r ealisat ion; it cannot be at t ained mer ely by
reading books. Even if a person were t o at t empt t o rest at e t hose
t alks exact ly, having mer ely hear d t hem, he would not be able t o do
so pr oper ly. Ther efor e, one can at t ain ekãntik dharma only fr om
someone who has already at t ained t he st at e of ekãntik dharma.”
| | Vachanãmr ut Gadhadã I-60 | | 60 | |
Ga d h a d ã I -61
Kin g Ba li
1 On Fãgun vadi 3, Samvat 1876 [3 Mar ch 1820], Shr iji Mahãr ãj
was sit t ing on a lar ge, decor at ed cot on t he plat for m under t he neem
t r ee in fr ont of t he mandir of Shr i Vãsudevnãr ãyan in Dãdã
Khãchar ’s darbãr in Gadhadã. He had t ied a whit e clot h wit h a
bor der of silken t hr ead ar ound His head. He was wear ing a whit e
khes and had also cover ed Himself wit h a whit e blanket . He was
wear ing gar lands of whit e flower s ar ound His neck, and t assels of
whit e flowers were dangling from t he left side of His pãgh. At t hat
t ime, an assembly of munis as well as devot ees from various places
had gat her ed befor e Him.
2 Ther eupon Mukt ãnand Swãmi a sked, “How can one r emain
composed even under t he influence of lust , anger , avar ice and fear ?”
3 Shr iji Mahãr ãj r eplied, “‘I am not t he body; I am t he ãt m ã,
which is dist inct fr om t he body and is t he knower of all.’ When such
ãt m ã-r ealisat ion becomes ext r emely fir m, one never loses one’s
composur e. On t he ot her hand, a per son wit hout ãt m ã-r ealisat ion
may t r y many ot her means, but he cannot r emain composed.”
The Vachanãmr ut 111
4 Ther eaft er Br ahmãnand Swãmi asked, “To what ext ent does
ãt m ã-r ealisat ion act ually help at t he t ime of deat h?”
5 Shr iji Mahãr ãj r eplied, “When faced wit h t he t ask of cr ossing a
r iver , one who knows how t o swim can cr oss it , wher eas one who is
unable t o swim will be left st anding. However , when faced wit h t he
t ask of cr ossing an ocean, bot h r equir e t he aid of a ship. Similar ly, a
river – in t he form of t he dualit ies of cold and heat , hunger and
t hir st , honour and insult , happiness and miser y – may be cr ossed by
a person wit h ãt m ã-r ealisat ion; deat h, however , is like an ocean. In
t hat case, bot h a per son wit h ãt m ã-realisat ion and a person wit hout
it require t he help of a ship in t he form of fait h in God. Therefore,
only t he firm refuge of God is helpful at t he t ime of deat h, whereas
ãt m ã-r ealisat ion alone is of no use what soever at t he t ime of deat h.
For t his r eason, one should fir mly cult ivat e fait h in God.”
6 Mukt ãnand Swãmi t hen asked anot her quest ion: “It is said t hat
yogic powers ent ice a devot ee of God. Does t his fact apply only t o
t hose whose fait h in God wavers or also t o t hose who have fir m
fait h?”
7 Shr iji Mahãr ãj explained, “Yogic powers only appear before t hose
whose fait h in God is st eadfast ; for ot her s, t hey ar e ver y difficult t o
at t ain. In fact , t hose power s ar e inspir ed by God Himself t o t est His
devot ee; t hat is, ‘Does he have more love for Me or for t he powers?’
God t est s His devot ees in t his manner .
8 “If t he devot ee happens t o be st aunch and desires not hing except
God, is free of worldly desires and is an ekãntik bhakta, t hen God
Himself becomes bound by t hat devot ee. Vãmanji, for example,
seized King Bali’s kingdom, which compr ised of t he r ealms of swarg,
Mr ut yulok and pãt ãl, and cover ed all 14 r ealms wit h his fir st t wo
st eps. Ther eaft er , King Bali offer ed his own body for Vãmanji t o
place t he t hir d st ep. In t his way, King Bali devout ly offered his all t o
God. Moreover, despit e t he fact t hat God deceived him wit hout any
fault of his own, Bali st ill did not falt er fr om His bhakti. On seeing
such unpar alleled bhakti for him, God ult imat ely became bound by
Bali. Alt hough God bound King Bali only moment ar ily, in t he
process, God himself became bound by t he ropes in t he form of Bali’s
mat chless bhakti. In fact , t o t his ver y day, God is for ever st anding at
Bali’s gat e, never out of King Bali’s sight even for a fr act ion of a
second.
The Vachanãmr ut 112
9 “In t he same way, for saking all ot her wor ldly desir es and
offering our all t o God, we should also remain as servant s of God. If,
in t he pr ocess, God happens t o inflict mor e miser y upon us, t hen God
Himself will become bound by us. This is because He loves His
devot ees and is an ocean of compassion; He becomes bound by anyone
who offers profound bhakti t o Him. As a r esult , t he mind of a devot ee
who has such loving bhakti becomes so bound t o God t hat God is
unable t o fr ee Himself fr om him.
10 “Therefore, we should become more pleased as God put s us
t hr ough mor e sever e har dships, bear ing in mind, ‘The mor e miser y
God inflict s upon me, t he mor e bound He will become t o me; t her eby,
He will not be away fr om me for even a moment .’ Wit h such
underst anding, one should become increasingly pleased as God
imposes mor e and mor e har dships; but one should never become
disheart ened in t he face of misery or for t he sake of bodily comfort s.”
| | Vachanãmr ut Gadhadã I-61 | | 61 | |
Ga d h a d ã I -62
Acqu ir in g t h e Vir t u es of Sa t ya , Sh a u ch , Et c.
1 On Fãgun vadi 4, Samvat 1876 [4 Mar ch 1820], Shr iji Mahãr ãj
was sit t ing on a large, decorat ed cot in t he middle of t he court yard of
Dãdã Khãchar ’s darbãr in Gadhadã. He was wear ing a whit e khes
and had cover ed Himself wit h a whit e cot t on clot h. On His head He
was wear ing a whit e pãgh t hat was decor at ed wit h gar lands and
t assels of whit e flower s. At t hat t ime, an assembly of munis as well
as devot ees from various places had gat hered before Him.
2 Ther eupon Swayamprak ãshãnand Swãmi asked, “The Shr imad
Bhãgwat st at es t he 39 r edempt ive vir t ues
8
t hat forever dwell in t he
form of God. They are:
‚·( ‡|ı· Œ(| ˇ|||---·(|(— ‚ -|¤ •|· fl◊˜ –
‡|◊| Œ◊--+— ‚|-( |-|-ˇ||+⁄|-— ·| -◊˜ +
-||Ÿ |fl⁄|- ⁄ ¬( ‡|ı( - ·| ’‹ -◊ |-—–
-fl|--·( ∑ı‡|‹ ∑||--œ ( ◊|Œ fl◊ fl ·+
+˝|(--( +˝·|(— ‡||‹ ‚„ •|·| ’‹ ~(—–
(|-~|( -u ( ◊||--+( ∑||- ◊| Ÿ|˘Ÿ„∑|-—+
The Vachanãmr ut 113
But how can t hese vir t ues be acquir ed by a sãdhu?”
3 Shr iji Mahãr ãj replied, “If a sãdhu develops t he perfect
convict ion of God, t hen he will acquir e t hose r edempt ive vir t ues of
God. What is t hat convict ion? Well, he r ealises t hat God is not like
kãl, not like karma, not like swabhãv, not like m ãyã, and not like
Pur ush. He r ealises God t o be dist inct fr om ever yt hing, t heir
cont r oller and cause; yet , despit e being t heir cause, He is beyond
t heir influence. A per son who has cult ivat ed a convict ion of t he
manifest for m of God in t his manner will never be deflect ed in any
way. Even if he hear s misleading scr ipt ur es, or if he hear s t he t alks
of misleading philosophers, or even if his own antahkaran r aises
doubt s wit hin himself, his convict ion of God never waver s in any way
what soever .
4 “A person wit h such a convict ion of God is said t o have a rapport
wit h God. Mor eover , one nat ur ally acquir es t he vir t ues of whomever
one has a r appor t wit h. For example, when our eyes meet wit h an oil
lamp, t he light of t hat oil lamp ent er s our eyes, t hus expelling t he
dar kness pr esent befor e t hem. In t he same manner , one who has
developed a rapport wit h God by having a firm convict ion of Him
acquir es t he r edempt ive vir t ues of God. As a r esult , just as God is
unat t ached in all r espect s and is capable of doing as He chooses, such
a devot ee also becomes ext r emely capable and unat t ached.”
5 Ther eaft er Nir vikãr ãnand Swãmi asked, “Despit e having t he
convict ion of God, noble vir t ues ar e st ill not acquir ed; on t he
cont r ar y, egot ism and jealousy ar e incr easing day by day. What can
be t he r eason for t his?”
6 Shr iji Mahãr ãj explained, “Even if one offers amrut , or
shingadiyo vachhnãg, or dudhpãk and sãkar, or opium in God’s t hãl,
t he qualit ies inher ent in each will st ill r emain t he same; t hey will
not change in any way. Similar ly, a per son who is demonic and
ext r emely undeser ving will st ill not for sake his own swabhãvs even if
he comes int o cont act wit h God. Fur t her mor e, if he happens t o spit e
some meek devot ee of God, t hen t he former person will suffer as a
r esult . Why? Because God is pr esent in ever yon e as antaryãm i, and
He displays His divine powers whenever and however He wishes.
Ther efor e, insult ing such a devot ee amount s t o insult ing God.
Consequent ly, t he offender suffer s sever ely. For example,
Hir anyakashipu was so power ful t hat he had conquer ed swarg,
Mr ut yulok and pãt ãl; but because he har assed Pr ahlãdji, God
The Vachanãmr ut 114
manifest ed fr om a pillar in t he for m of Nr usinh and killed
Hir anyakashipu.
7 “Bearing t his in mind, a devot ee of God should st rive t o cult ivat e
humilit y and should never insult anyone. Why? Because God also
dwells in t he hear t s of t he meek. Thus, He will make anyone who
insult s t he meek suffer . Realising t his, one should not pain even t he
smallest of beings. If, however , a per son indiscr iminat ely mist r eat s
ot her s out of ar r ogance, then God, who is t he dest royer of arrogance
and who pervades all as antaryãm i, is unable t o t oler at e t his. He
will appear in one form or anot her t o t horoughly dest roy t he
ar r ogance of t hat ar r ogant per son. Ther efor e, r emaining fear ful of
God, a sãdhu should not r et ain even t he slight est ar r ogance, nor
should he pain even t he smallest of beings. This is t he dharma of a
non -egot ist ic sãdhu.”
| | Vachanãmr ut Gadhadã I-62 | | 62 | |
Ga d h a d ã I -63
Fa i t h ; Rea li si n g God P er fect ly
1 On Fãgun vadi 7, Samvat 1876 [7 Mar ch 1820], Swãmi Shr i
Sahajãnandji Mahãr ãj was sit t ing on a lar ge, decor at ed cot on t he
plat form out side t he west -facing r ooms in fr ont of t he mandir of Shr i
Vãsudevnãr ãya n i n Dãdã Khãchar ’s darbãr in Gadhadã. He was
wear ing a whit e khes and had cover ed Himself wit h a whit e cot t on
clot h. He had also t ied a whit e clot h wit h a border of silken t hread
ar ound His head. Gar lands of whit e flower s ador ned His neck, and
t assels of roses had been insert ed in His pãgh. At t hat t ime, an
assembly of munis as well as devot ees from various places had
gat her ed befor e Him.
2 Nr usinhãnand Swãmi t hen asked, “What kind of t hought s ar ise
in a per son who has a deficiency in his fait h in God?”
3 Ther eupon Shr iji Mahãr ãj replied, “A person wit h a deficiency in
fait h would become ext remely elat ed on seeing God displaying some of
His power s. However , when he sees no such display of divine power s,
he would become disheart ened. If, despit e t rying, he is unable t o
er adicat e impur e t hought s fr om his hear t , he t hen bear s an aver sion
t owar ds God. That is, he would feel, ‘I have bent over backwar ds
pr act ising satsang for so long, yet God st ill has not er adicat ed my
The Vachanãmr ut 115
impur e t hought s.’ In t his manner , he per ceives a flaw in God. If,
despit e much effor t , he is unable t o disengage his mind fr om t he
object s he cher ishes, he t hen per ceives t he ver y same fault in God.
Specifically, he believes, ‘J ust as I have vicious nat ur es such as lust ,
anger , et c., God also has t he same nat ur es; t he only differ ence is t hat
God is regar ded as being gr eat .’ A per son who har bour s such
doubt ing t hought s wit hin should be known t o have a deficiency in
fait h. His fait h cannot be called per fect .”
4 Par amchait anyãnand Swãmi t hen asked, “Mahãr ãj, what t ype
of t hought s does a person wit h per fect fait h in God have?”
5 Shr iji Mahãr ãj replied, “A person wit h perfect fait h feels wit hin,
‘I have at t ained all t her e is t o at t ain; and wher ever t he manifest for m
of God resides, t hat it self is t he highest abode. All t hese sãdhus are
like Nãr ad and the Sanak ãdik; all satsangis ar e like Uddhav, Akr ur ,
Vidur , Sudãmã, and t he gopas of Vr undãvan; and all female devot ees
ar e like t he gopis, Dr aupadi, Kunt ãji, Sit ã, Rukmini, Lakshmi and
Pãr vat i. Now I have not hing mor e t o achieve – I have at t ained
Golok, Vaikunt h and Br ahmapur .’ A per son wit h per fect fait h has
such t hought s and exper iences ext r eme elat ion in his hear t . One
who experiences such feelings wit hin should be known t o have perfect
fait h.”
6 So saying, Shr iji Mahãr ãj cont inued, “A per son who has realised
t he form of God perfect ly has not hing left t o realise. Please list en as I
now explain t he met hod of r ealising t his; hear ing t his, one develops
fir m fait h in God.
7 “Fir st ly, he should r ealise t he gr eat ness of God. To illust r at e
t his, consider t he analogy of a gr eat king. If even his ser vant s and
maids st ay in seven -st or ey havelis , and t heir gar dens, hor ses,
car r iages, or nament s, and ot her such luxur ies make t heir houses
appear as majest ic as Devlok, t hen imagine how majest ic t he darbãr
and it s luxur ies of t hat king must be. Similar ly, consider t he r ealms
of t he lords of t his brahmãnd – Br ahmã and t he ot her deit ies – who
follow t he commands of Shr i Pur ushot t am Bhagwãn. If t her e is no
limit t o t hose r ealms and t heir opulence, t hen how can one possibly
comprehend t he ext ent of t he opulence of Virãt -Pur ush fr om whose
navel Br ahmã was pr oduced? Fur t her mor e, t he mast er of count less
millions of such Vir ãt -Pur ushes is Pur ushot t am Bhagwãn – whose
abode is Akshar. Wit hin t hat abode, count less millions of such
brahmãnds float like mer e at oms in each and ever y hair of Akshar .
The Vachanãmr ut 116
Such is t he abode of God. In t hat abode, Pur ushot t am Bhagwãn
Himself r esides et er nally wit h a divine for m. Mor eover , count less
divine object s exist in t hat abode. So, if t his is t he great ness of
Akshar , t hen how can one possibly compr ehend t he ext ent of God’s
gr eat ness? One wit h fait h under st ands God’s gr eat ness in t his
manner .
8 “Besides, t hat which is gr eat er t han anot her is subt ler t han t he
ot her and is also it s cause. For example, jal is gr eat er t han prut hvi,
is t he cause of t hat prut hvi and is subt ler t han it as well. In t ur n,
t ej is gr eat er t han jal, vãyu is gr eat er t han t ej, and ãkãsh is gr eat er
t han vãyu. In t he same way, Akshar , Pr akr ut i-Pur ush, Pradh ãn-
Pur ush, mahat t at t va and ahamkãr ar e all pr ogr essively gr eat er t han
each ot her , t he cause of each ot her and subt ler t han each ot her .
They also possess a for m.
9 “In compar ison, however , God’s Akshar dh ãm is ext r emely lar ge.
Count less millions of brahmãnds float like mer e at oms in each of it s
hair s. J ust as an ant moving on t he body of a huge elephant appear s
insignificant , likewise, befor e t he gr eat ness of t hat Akshar ,
ever yt hing else pales int o insignificance. Consider t he following: An
ant appear s lar ge amidst small mosquit oes; a scor pion appear s lar ge
amidst ant s; a snake appear s lar ge amidst scor pions; a kit e appear s
lar ge amidst snakes; a bull appear s lar ge amidst kit es; an elephant
appear s lar ge amidst bulls; a mount ain such as Gir nãr appear s lar ge
amidst elephant s; and Mount Mer u appear s lar ge amidst Gir nãr . In
t ur n, Mount Lok ãlok appear s ext r emely lar ge amidst a mount ain
such as Mer u. The prut hvi appear s ver y lar ge in compar ison t o
Mount Lok ãlok. In t ur n, jal, t he cause of prut hvi, is lar ger t han it
and is subt ler t han it . In t he same way, t ej is t he cause of jal, vãyu
is t he cause of t ej, ãkãsh is t he cause of vãyu, ahamkãr is t he cause
of ãkãsh, mahat t at t va is t he cause of ahamkãr, Pr adh ãn and Pur ush
are t he cause of mah at t at t va, and Mul-Pr akr ut i and Br ahma
i
are t he
causes of Pradh ãn and Pur ush. The cause of all of t hese is
Akshar br ahma, which is t he abode of Pur ushot t am Bhagwãn.
10 “That Akshar does not have any st at es of cont r act ion or
expansion; it for ever r emains in t he same st at e. That Akshar also
possesses a for m, but because it is so vast , it s for m cannot be

i
Her e ‘Br ahma’ r efer s t o ‘Mul-Pur ush’.
The Vachanãmr ut 117
visualised. For example, t he brahmãnd, which has evolved fr om t he
24 element s
2
, is known as Pur ushãvat ãr . That Vir ãt -Pur ush
possesses hands, feet , et c., but because his for m is ext r emely vast , he
is beyond visualisat ion. Br ahmã walked for a hundred year s on t he
st alk of t he lot us t hat emer ged fr om Vir ãt -Pur ush’s navel, but was
st ill unable t o reach it s end. So if t he end of t he lot us could not be
r eached, how can Vir ãt -Pur ush possibly be gauged? Ther efor e, t he
for m of Vir ãt -Pur ush cannot be visualised. In t he same manner ,
despit e having a definit e form, Akshardh ãm cannot be visualised.
This is because it is so vast t hat count less brah m ãnds float wit hin it s
each and ever y hair .
11 “It is wit hin t hat Akshar dh ãm t hat Pur ushot t am Bhagwãn
Himself et er nally r esides. By His antaryãm i powers, He resides in
His anvay for m in Akshar dh ãm, in t he count less millions of
brahmãnds, and also in t he ishwars of t hose brahmãnds. Also in
t hat Akshardh ãm, count less millions of muktas , who have acquir ed
qualit ies similar t o t hose of God, r emain in God’s ser vice. Divine
light equivalent t o t hat of millions and millions of suns radiat es fr om
each and every hair of t hose at t endant s of God. Therefore, if t hose
at t endant s ar e so gr eat , how can t he gr eat ness of t heir mast er ,
Pur ushot t am Bhagwãn, possibly be described?
12 “That ext r emely power ful God Himself ‘ent er s’ Akshar and
assumes t he for m of Akshar . Ther eaft er , He assumes t he for m of
Mul-Pr akr ut i-Pur ush, and t hen t he for m of Pr adh ãn-Pur ush. Then
He ‘ent er s’ t he 24 element s
2
produced from Pradh ãn and assumes
t hat for m. He t hen ‘ent er s’ Vir ãt -Pur ush pr oduced fr om t hose
element s and assumes t hat for m. Then He ‘ent er s’ Br ahmã, Vishnu
and Shiv and assumes t heir for ms.
13 “In t his way, t hat God, who is ext r emely power ful, ext r emely
luminous, and ext r emely gr eat , cont ains His own spir it ual power s
and divine light wit hin Himself and becomes like a human being for
t he liberat ion of jivas. He assumes a form t hat allows people t o do
His darshan , ser ve Him, offer wor ship t o Him, et c. For example, a
minut e t hor n t hat has pr icked an ant ’s leg cannot be r emoved wit h a
spear or a pin; it can only be r emoved using an ext r emely fine needle.
In t he same manner , God confines His own gr eat ness wit hin Himself
The Vachanãmr ut 118
and assumes an ext r emely modest for m. J ust as Agni const r ains his
own light and flames t o assume a human for m, similar ly, God also
suppr esses His own power s and act s as a human for t he liber at ion of
jivas. However , a foolish per son t hinks, ‘Why does God not manifest
any powers?’ But he does not realise t hat God deliberat ely conceals
His powers for t he sake of t he liberat ion of jivas. Aft er all, if He were
t o manifest His own gr eat ness, t hen even t he brahmãnd would pale
int o insignificance. What , t hen, can be said of jivas?
14 “Kãl, karma and m ãyã are incapable of binding a person who
has developed such firm fait h coupled wit h an underst anding of God’s
gr eat ness in his hear t . Ther efor e, he who r ealises God per fect ly in
t his way has not hing left t o achieve.”
15 Ther eaft er Nit yãnand Swãmi asked, “When God assumes a
human for m, does He always do so sequent ially in t he or der
descr ibed, or can He also assume a human for m dir ect ly?”
16 Shr iji Mahãr ãj r eplied, “For God, sequent ial or der is not
necessar y. For example, a per son who t akes a plunge int o a pond can
emer ge fr om wher ever he wishes – eit her at t he same ent ry point of
t he dive, or at t he banks, or anywher e near by. Similar ly, if He so
wishes, Pur ushot t am Bhagwãn can t ake a ‘plunge’ in His abode in
t he for m of Akshar and dir ect ly assume a human for m; or , if He so
wishes, He can assume a human for m following t he sequent ial
or der .”
17 Following t his explanat ion, Shr iji Mahãr ãj cont inued, “I shall
now br iefly explain t he char act er ist ics of a per son wit h pr ofoundly
fir m fait h, so please list en at t ent ively. Fir st ly, even if he has int ense
r enunciat ion, a per son wit h per fect fait h will do any t ask on t he pat h
of pravrut t i asked of him, wit hout ever backing away. Mor eover , he
does not do it r eluct ant ly; he does it willingly. The second
char act er ist ic is t hat r egar dless of any swabhãv he may possess –
even if it cannot be er adicat ed by a million means – if he senses God’s
insist ence in for saking t hat swabhãv, he for sakes it immediat ely.
The t hir d char act er ist ic is t hat despit e his own dr awbacks, he is
unable t o live wit hout t he discourses and devot ional songs relat ed t o
God, and wit hout t he S ant of God even for a moment . He finds fault s
only wit hin himself and t hor oughly imbibes t he vir t ues of t he S ant.
He also underst ands t he great glory of t he discourses and devot ional
songs of God, as well as of t he S ant of God. A per son wit h such
under st anding should be known t o have per fect fait h. Fur t her mor e,
The Vachanãmr ut 119
if a per son wit h such fait h wer e t o t r ansgr ess t he r eligious vows on
account of his prãrabdha, he would st ill not fall from t he pat h of
liber at ion. Conver sely, r egar dless of how gr eat a r enunciant he may
be, t he liber at ion of a per son wit hout such fait h is not guar ant eed.”
| | Vachanãmr ut Gadhadã I-63 | | 63 | |
Ga d h a d ã I -64
Th e Rela t i on sh i p bet ween Sh a r i r a n d Sh a r i r i ;
A Ma st e r -Ser va n t Rela t ion sh ip
1 On Fãgun vadi 9, Samvat 1876 [9 Mar ch 1820], Swãmi Shr i
Sahajãnandji Mahãr ãj was sit t ing on a lar ge, decor at ed cot on t he
plat form out side t he east -facing r ooms of Dãdã Khãchar ’s darbãr in
Gadhadã. He was wear ing a whit e khes and had covered Himself
wit h anot her black-bordered khes. He had also t ied a whit e clot h
wit h a bor der of silken t hr ead ar ound His head. Ar ound His neck,
He was wear ing a new kanthi made from tulsi beads. At t hat t ime,
an assembly of munis as well as devot ees from various places had
gat her ed befor e Him.
2 Ther eupon Shr iji Mahãr ãj asked t he munis , “The Shr ut is
ment ion t hat t he ãt m ã and Akshar ar e t he sharir of Pur ushot t am,
who is God. That ãt m ã and Akshar ar e not subject t o change and
are devoid of any discardable influences of m ãyã. Mor eover , just as
God t r anscends m ãyã, so do t he ãt m ã and Akshar . How, t hen, can
t hat ãt m ã and Akshar be described as t he sharir of God? Because
t he sharir of a jiva is t ot ally different from t he jiva it self and is
subject t o change, wher eas t he jiva, t he indweller of t he body, is not
subject t o change. Ther efor e, just as t he body of t he jiva and t he
indweller , t he jiva it self, ar e t ot ally differ ent , similar ly, t her e should
be t he same degree of difference bet ween Purushot t am, and t he ãt m ã
and Akshar which ar e t he sharir of Pur ushot t am. Please explain in
which way t hey ar e differ ent .”
3 All of t he munis answered according t o t heir under st anding, but
no one was able t o offer a precise answer.
4 Shr iji Mahãr ãj t hen said, “Allow Me t o answer . The ãt m ã and
Akshar const it ut e t he sharir of Pur ushot t am Bhagwãn in t hat t hey
are pervaded, dependent and powerless. In what way? Well, by
means of His antaryãm i powers, God pervades t he ãt m ã and Akshar ,
The Vachanãmr ut 120
whereas t he ãt m ã and Akshar are t he pervaded. God is independent ,
whereas t he ãt m ã and Akshar are dependent upon God.
Fur t her mor e, God is all-powerful, whereas t he ãt m ã and Akshar ar e
t ot ally power less befor e Him. In t his way, God is t he shariri of bot h
t he ãt m ã and Akshar , and t hese t wo ar e t he sharir of God.
5 “That shariri, Pur ushot t am Bhagwãn, possesses an et er nally
divine for m. Wit h His antaryãm i powers, God resides as t he ãt m ã of
all t he ãt m ãs, which pervade t heir respect ive physical bodies and are
also t hose bodies’ drashtã. He also r esides in all of t he physical
bodies, which, in r elat ion t o t he ãt m ãs, are pervaded and are also
t heir drashya. In t his way, Pur ushot t am Bhagwãn is t he ãt m ã of
all. When r efer r ed t o in t he scr ipt ur es as t he ãt m ã of drashya –
which has a for m – t hat Pur ushot t am Bhagwãn is described t o have
a for m, like t he drashya. When r efer r ed t o in t he scr ipt ur es as t he
ãt m ã of drashtã, He is descr ibed as for mless. In r ealit y, however ,
Pur ushot t am Bhagwãn is different from bot h t he drashya, which has
a for m, and t he for mless ãt m ã. He et er nally possesses a definit e
for m, which is not an or dinar y, wor ldly for m. Mor eover , despit e
possessing a definit e form, He is t he drashtã of bot h t he drashtã and
t he drashya.
6 “Fur t her mor e, He is t he inspir er of bot h t he ãt m ã and Akshar ,
is independent fr om t hem and is t heir cont r oller . He also possesses
all spir it ual power s. He is gr eat er t han even Akshar , which is
gr eat er t han ever yt hing. Out of compassion, t hat Pur ushot t am
Bhagwãn appear s as a human being on t his ear t h for t he liber at ion of
jivas. Under st anding Him t o et er nally possess a divine for m, a
person who offers bhakti and upãsan ã t o Him acquir es qualit ies
similar t o t hose of God as well as count less ot her spir it ual power s.
Aft er such a per son’s ãt m ã has at t ained Br ahma-r ealisat ion, he
const ant ly r emains in t he ser vice of Pur ushot t am Bhagwãn wit h love
and gr eat r ever ence. On t he ot her hand, a per son who medit at es on
God and does his upãsan ã believing Him t o be for mless is consigned
t o brahma-sushupt i, fr om which he never r et ur ns. Nor does such a
per son ever acquir e any spir it ual power s fr om God.”
7 Finally, Shr iji Mahãr ãj added, “I have delivered t his discourse
having exper ienced it dir ect ly Myself. Ther efor e, t her e is not a t r ace
of doubt about it . Moreover, t hese fact s can be underst ood only from
a person who firmly believes t hat God is forever divine and possesses
The Vachanãmr ut 121
a for m; t hey can never be under st ood fr om ot her s. Ther efor e, t hese
fact s should be t hor oughly imbibed by all.”
| | Vachanãmr ut Gadhadã I-64 | | 64 | |
Ga d h a d ã I -65
‘Gn ã n -sh a k t i ’, ‘Kr i yã -sh a k t i ’ a n d ‘I ch ch h ã -sh a k t i’
1 On Fãgun vadi 14, Samvat 1876 [13 Mar ch 1820], Shr iji
Mahãr ãj was sit t ing on a cushion wit h a cylindr ical pillow placed on
t he veranda out side His bedroom in Dãdã Khãchar ’s darbãr in
Gadhadã. He was dr essed ent ir ely in whit e clot hes. At t hat t ime, an
assembly of paramhansas as well as devot ees from various places had
gat her ed befor e Him.
2 While scr ipt ur al r eading was under way, Shr iji Mahãr ãj called
t he senior paramhansas near Him. Then when t he reading of t he
scr ipt ur al passage was complet ed, Shr iji Mahãr ãj said, “Now all of
t he senior sãdhus seat ed her e will answer each ot her ’s quest ions,
since doing so reveals one’s level of int elligence.”
3 Ther eupon Swayampr ak ãshãnand Swãmi asked Par amãnand
Swãmi, “How is ãkãsh creat ed and dest royed?”
4 Par amãnand Swãmi at t empt ed t o answer t he quest ion but was
unable t o do so sat isfact or ily.
5 Shr iji Mahãr ãj t hen said, “When a child is init ially in it s
mot her ’s womb and at t he t ime of it s bir t h, the cavit ies of it s hear t
and ot her indriyas ar e small. But as t he child gr ows, t hose cavit ies
also develop, and t he ãkãsh wit hin seems t o incr ease as well. When
it becomes old, however , t he cavit ies of it s indriyas decrease in size,
and t he ãkãsh wit hin also appear s t o cont r act . Similar ly, when
Vir ãt ’s body is pr oduced, ãkãsh appears t o be creat ed in t he cavit y of
his hear t and ot her int er nal or gans. Mor eover , when Vir ãt ’s body is
dest royed, t he ãkãsh wit hin appear s t o be dest r oyed as well. This is
how ãkãsh is cr eat ed and dest r oyed. However , just as Pr akr ut i-
Pur ush ar e et er nal, t he ãkãsh t hat is t he support er of all is also
et er nal and is not subject t o cr eat ion or dest r uct ion. Fur t her mor e,
ãkãsh is also creat ed and dest royed t hrough sam ãdhi; one who
experiences sam ãdhi knows it s met hod.”
The Vachanãmr ut 122
6 Ther eaft er Par amãnand Swãmi asked Swayamprakãshãnand
Swãmi, “How does t he sushumnã nãdi reside wit hin t he body and
out side of t he body?”
7 Swayamprak ãshãnand Swãmi at t empt ed t o answer t he quest ion
but could not do so sat isfact or ily.
8 So Shr iji Mahãr ãj r eplied, “What ever is pr esent in t his
brahmãnd is also pr esent wit hin t his body; t he only differ ence is t hat
in t he body t he scale is small, wher eas in t he brahmãnd it is lar ge.
In fact , t he ar r angement of t he brahmãnd is t he same as t hat of t he
body. For example, just as t her e ar e r iver s in t he brahmãnd,
similar ly t her e ar e blood vessels in t he body; just as t her e ar e oceans
in t he brahmãnd, similar ly wat er is pr esent in t he abdomen of t he
body; and just as t he sun and t he moon ar e pr esent in t he brahmãnd,
similar ly t he idã nãdi and pingalã nãdi house t he sun and moon in
t he body. In t he same way, just as ot her object s ar e pr esent in t he
brahmãnd, t hey are also present in t he body.
9 “Also, t he nãdis of t he indriyas in t his body are one wit h t hose of
t he brahmãnd. When one acquir es cont r ol over t he t ongue, one
at t ains Var undev; when one acquir es cont r ol over speech, one at t ains
Agnidev; when one acquir es cont r ol over t he skin, on e at t ains
Vãyudev; when one acquir es cont r ol over t he genit als, one at t ains
Pr ajãpat i; and when one acquir es cont r ol over t he hands, one at t ains
Indr a. In t he same way, when one cont r ols t he brahmarandhra –
t he end port ion of t he sushumnã nãdi locat ed in t he hear t – one
r eaches t he fier y deit y by t he name of Vaishwãnar , which r esides in
t he shishumãr chakra. It is t hen t hat one sees t he unint er r upt ed
pat h of light fr om t he brahmarandhra t o Pr akr ut i-Pur ush. That
pat h of light is known as sushumnã. This is how t he sushumnã
nãdi resides in t he body and in t he brahmãnd.”
10 Par amãnand Swãmi t hen asked Swayampr ak ãshãnand Swãmi
anot her quest ion: “Which st at e dissolves fir st – t he waking st at e, t he
dream st at e, or t he deep sleep st at e?”
11 As Swayamprak ãshãnand Swãmi was unable t o answer t hat
quest ion, Shr iji Mahãr ãj replied, “When one focuses on t he form of
God wit h love in t he waking st at e, t he waking st at e dissolves fir st ,
t hen t he dr eam st at e, and finally t he deep sleep st at e. When t he
mind t hinks of and focuses on t he for m of God in t he dr eam st at e, t he
dr eam st at e dissolves fir st , t hen t he waking st at e, and finally t he
deep sleep st at e. Furt hermore, when one at t ains t he st at e of upsham
The Vachanãmr ut 123
while cont emplat ing on t he form of God, t he deep sleep st at e dissolves
fir st , t hen t he waking st at e, and finally t he dr eam st at e.” Shr iji
Mahãr ãj answer ed t he quest ion in t his manner .
12 Ther eaft er , Swayampr ak ãshãnand Swãmi asked Par amãnand
Swãmi anot her quest ion: “How should one under st and t he ‘ichchhã-
shakt i’, ‘gnãn-shakt i’ and ‘kr iyã-shakt i’ – t he facult ies of volit ion,
cognit ion and conat ion – of God?”
13 Laughing, Shr iji Mahãr ãj comment ed, “Even you pr obably do
not know t he answer t o t hat quest ion.” So saying, He began t o give
t he answer Himself: “When sattvagun is pr edominant , t he fr uit s of
any karmas performed by a jiva ar e exper ienced in t he waking st at e.
When rajogun is pr edominant , t he fr uit s of any karmas performed
ar e exper ienced in t he dr eam st at e. When t amogun is pr edominant ,
t he fr uit s of any karmas performed are experienced in t he deep sleep
st at e.
14 “Moreover, when a jiva ent ers t he st at e of deep sleep, it becomes
iner t like a slab of st one and r et ains no t ype of consciousness; such
as, ‘I am a pundit , or I am a fool; I have done t his t ask, or I want t o
do t his t ask; t his is my gender , or t his is my cast e, or t his is my
ãshram ; t his is my name, or my appear ance is like t his. Am I a
deit y, or am I a human? Am I a child, or am I old? Am I r ight eous,
or am I a sinner ?’ and so on. No such consciousness is r et ained.
When a jiva ent er s such a st at e, God awakens it fr om
unconsciousness t hr ough His ‘gnãn-shakt i’ and makes it awar e of it s
act ions. This is known as ‘gnãn-shakt i’, t he facult y of cognit ion.
Fur t her mor e, what ever act ion a jiva engages in, it does so wit h t he
suppor t of what is known as God’s ‘kr iyã-shakt i’, t he facult y of
conat ion. Finally, what ever object a jiva desir es, it acquir es wit h t he
help of what is known as God’s ‘ichchhã-shakt i’, t he facult y of
volit ion.
15 “Moreover, t he t hree st at es of waking, dream and deep sleep
experienced by a jiva are not due t o t he consequences of it s own
karmas alone. They ar e exper ienced only when t he giver of t he fr uit s
of karmas, God, allows t he jiva t o do so. When a jiva, indulging in
t he fr uit s of t he waking st at e, wishes t o ent er t he dr eam st at e, it
cannot do so independent ly. This is because God, t he giver of t he
fr uit s of karmas, r est r ains it s vrut t i. Similar ly, if it wishes t o ent er
t he waking st at e fr om t he dr eam st at e, it is unable t o do so. Nor can
it ent er t he deep sleep st at e or emerge from it t o ent er t he dream or
The Vachanãmr ut 124
waking st at es. It is only when God, who gr ant s t he fr uit s of karmas,
allows it t o indulge in t he fruit s of t he karmas of t hat par t icular st at e
t hat it is able t o indulge in t hem. However , a jiva cannot indulge in
t he fr uit s of it s karmas accor ding t o it s own will or as a dir ect
consequence of it s karmas. This is how one should under st and t he
‘gnãn-shakt i’, ‘kr iyã-shakt i’ and ‘ichchhã-shakt i’ of God.”
16 Shr iji Mahãr ãj answer ed t he quest ion in t his manner out of
compassion.
| | Vachanãmr ut Gadhadã I-65 | | 65 | |
Ga d h a d ã I -66
Mi si n t er p r et i n g t h e Wor d s of t h e Scr i p t u r es;
Th e Fou r Ema n a t i on s of God
1 On Fãgun vadi Amãs, Samvat 1876 [14 Mar ch 1820], Swãmi
Shr i Sahajãnandji Mahãr ãj was sit t ing on a lar ge, decor at ed cot on
t he plat form out side t he east -facing r ooms of Dãdã Khãchar ’s darbãr
in Gadhadã. He was wear ing a khes wit h a black bor der and had
cover ed Himself wit h a whit e blanket . He had also t ied a whit e fet o
ar ound His head. At t hat t ime, an assembly of munis as well as
devot ees from various places had gat hered before Him.
2 Ther eupon Shr iji Mahãr ãj said, “The Shr imad Bhãgwat
describes Vãsudev, Sankar shan, Pr adyumna and Anir uddh a – t he
four emanat ions of God
9
. In some places t hey are described as sagun,
whereas in ot her places t hey are described as nirgun. The t er m
nirgun is used in r efer ence t o Vãsudev Bhagwãn, and t he t er m sagun
is used in r efer ence t o Sankar shan, Anir uddha and Pr adyumna.
However, when described as nirgun, t he minds of t he list ener and t he
reader are baffled, and t hey draw t he conclusion t hat God does not
possess a for m. This, however , is t heir misunder st anding.
3 “Besides, t he wor ds of t he scr ipt ur es cannot be underst ood in
t heir t r ue cont ext by anyone except an ekãntik bhakta. Which
wor ds? Wor ds such as: ‘God is for mless’, ‘univer sally per vasive’,
‘luminous’ and ‘nirgun.’ On hear ing such descr ipt ions, a fool
concludes t hat t he scr ipt ur es descr ibe God as being for mless. On t he
ot her hand, an ekãntik bhakta r ealises, ‘When t he scr ipt ur es descr ibe
God as being formless and nirgun, t hey ar e r efer r ing t o t he fact t hat
He does not possess a m ãyik for m or m ãyik at t r ibut es. In r ealit y,
The Vachanãmr ut 125
His form is forever divine, and He possesses count less redempt ive
vir t ues.’
4 “Ther e is also a r efer ence t o God being an immense mass of
divine light . However , if t her e is no for m, t hen t her e can be no light
eit her ; t her efor e, t hat light must definit ely be fr om t hat for m. Take,
for example, t he for m of Agni. When flames emanat e fr om his for m,
only t he flames – not t he form of Agni – ar e seen. A wise man,
however , r ealises t hat t he flames ar e definit ely emanat ing fr om
Agni’s for m. Similar ly, wat er emanat es fr om t he for m of Var un.
Alt hough only t he wat er – not t he for m of Var un – is visible, a wise
man r ealises t hat t he wat er emanat es fr om Var un’s for m. In t he
same way, having t he int ensit y of a million suns, t he divine light ,
which is like brahmasattã, is t he light of t he for m of Pur ushot t am
Bhagwãn.
5 “The scr ipt ur es also st at e, ‘A t hor n is used t o r emove a t hor n.
Ther eaft er , bot h ar e discar ded. Similar ly, God assumes a physical
body t o r elieve t he ear t h of it s bur dens. Then, having r elieved t he
ear t h of it s bur den, He discar ds t hat physical body.’
i
Hear ing such
wor ds, t he foolish ar e misled int o t he under st anding t hat God is
formless; t hey fail t o realise t he form of God as being divine.
6 “An ekãntik bhakta, however , has t he following under st anding:
To fulfill Ar jun’s pledge, Shr i Kr ishna Bhagwãn, wit h Ar jun, left
Dwãr ikã on his char iot t o fet ch t he Brãhmin’s son. Cr ossing Mount
Lokãlok, t hey cut t hr ough m ãyã’s veil of dar kness wit h t he
Sudar shan Chakr a. Dr iving t he char iot t hr ough t hat dar kness, t hey
ent ered a mass of light . Ther e, t hey collect ed t he Brãhmin’s son
fr om Bhumã-Pur ush befor e r et ur ning. But it was only because Shr i
Kr ishna Bhagwãn’s for m was divine t hat , due t o t he power of t hat
divinit y, t he wooden char iot and t he hor ses – despit e being composed
of t he five bhuts – all became divine and like chaitanya; i.e., t hey
t ranscended m ãyã. Had t heir for ms not become divine, t hey would

i
This is in r efer ence t o t he ver se:
‘((|„⁄·fl| ~|⁄ -| -Ÿ |fl·„|fl·—–
∑-≈∑ ∑-≈∑Ÿfl »( ·|+||‡|-— ‚◊◊˜+’
Yayãharad -bhuvo bhãram tãm tanum vijahãvajaha|
Kantakam kantakeneva dvayam chãpeeshituhu samam| |
Shr imad Bhãgwat : 1.15.34
The Vachanãmr ut 126
never have been able t o t ranscend m ãyã; aft er all, ever yt hing t hat
has evolved from m ãyã ult imat ely mer ges int o m ãyã, and can never
r each Br ahma
i
, which t r anscends m ãyã. Thus, it was due t o t he
power s of God’s for m t hat such m ãyik object s became non -m ãyik. A
fool, however , r ealises God’s for m as m ãyik, wher eas an ekãntik
sãdhu r ealises God’s for m t o t r anscend Akshar and also r ealises
Pur ushot t am Bhagwãn – who possesses a definit e form – as t he ãt m ã
of count less millions of brahmarup muktas , as well as of
Akshardh ãm.
7 “Ther efor e, r egar dless of which scr ipt ur es ar e being r ead, if t hey
describe God as being ‘nirgun’, one should r ealise t hat t hey ar e
mer ely ext olling t he glor y of God’s for m; but , in fact , God always
possesses a definit e for m. One who r ealises t his is known as an
ekãntik bhakta.”
| | Vachanãmr ut Gadhadã I-66 | | 66 | |
Ga d h a d ã I -67
Acqu i r i n g t h e Vi r t u es of t h e Sa t p u r u sh
1 On Chait r a sudi 7, Samvat 1876 [21 Mar ch 1820], Swãmi Shr i
Sahajãnandji Mahãr ãj was sit t ing in t he r esident ial hall of t he munis
i n Dãdã Khãchar ’s darbãr in Gadhadã. He was dr essed ent ir ely in
whit e clot hes. At t hat t ime, an assembly of munis as well as
devot ees from various places had gat hered before Him.
2 Ther eupon Shr iji Mahãr ãj asked t he munis , “Ther e is a
S atpurush who has no affect ion at all for t he pleasures of t his world;
he har bour s desir es only for t he higher r ealms, i.e., t he abode of God
and for t he form of God. He also wishes t he same for whoever
associat es wit h him. He feels, ‘As t his individual has associat ed wit h
me, it would be of great benefit t o t he individual if his desires for t his
world are eradicat ed and his affect ion for God is developed.’
Fur t her mor e, all of t he effor t s t he S atpurush makes ar e only for
acquiring bliss aft er at t aining t he abode of God aft er deat h, but he
never does anyt hing for t he sake of bodily comfor t s. So, wit h what

i
Her e ‘Br ahma’ should be under st ood as ‘Akshar br ahma-dhãm’ or
‘Akshar dhãm’.
The Vachanãmr ut 127
under st anding can a spir it ual aspir ant acquir e t he vir t ues of such a
S atpurush, and what under st anding causes such vir t ues not t o be
acquir ed? That is t he quest ion.”
3 Mukt ãnand Swãmi r eplied, “If one views such a S atpurush who
has no desire for t he pleasur es of t his wor ld as being divine
i
, and if
one accept s what ever wor ds he ut t er s as t he t r ut h and act s
accor dingly, t hen t hat aspir ant will acquir e t he vir t ues of t hat
S atpurush. One who does not do so will not acquire t hose virt ues.”
4 Shr iji Mahãr ãj t hen said, “That answer is cor r ect , but please
list en as I explain t he met hod of under st anding by which an aspir ant
can acquir e t he vir t ues of t he gr eat S atpurush. A per son imbibes t he
vir t ues of such a Purush, who has no affect ion for anyt hing except
God, by believing, ‘This Purush is ext r emely gr eat . Despit e
t housands of people st anding before him wit h folded hands, he does
not have t he slight est desire for t he pleasures of t he world. As for
me, I am ext r emely insignificant , and I am solely at t ached t o worldly
pleasur es. I do not under st and anyt hing at all about God. Shame on
me.’ In t his way, he feels r emor se and imbibes t he vir t ues of t he
gr eat Purush. He also feels r emor se aft er r ealising his own flaws.
While r epent ing in t his way, vairãgya ar ises in his hear t , and
t her eaft er , he acquir es vir t ues similar t o t hose of t hat S atpurush.
5 “Now, please list en as I descr ibe t he char act er ist ics of a per son
in whose hear t t he vir t ues of t he S atpurush ar e never acquir ed.
Such a per son believes, ‘The S at purush is said t o be great , yet he has
no kind of common sense what soever. He does not even know how t o
eat or drink properly, nor does he know how t o dress properly. God
has given him abundant pleasur es, yet he does not know how t o enjoy
t hem. Mor eover , when he gives anyt hing t o anyone, he does so

i
This is in r efer ence t o t he ver se:
‘(-( Œfl +⁄| ~|- (u| Œfl -u| (⁄ı–
--( - ∑|u-| ·(u|— +˝∑|‡|-- ◊„|·◊Ÿ—+’
Yasya deve parã bhaktir-yathã deve tathã gurau|
Tasyaite kathitã hyarthãhã prakãshante mahãtmanaha| |
All t hose at t ainment s not ed [in t he scr ipt ur es] shine for t h [i.e. ar e at t ained] for
t he gr eat per son who has t he same pr ofound bhakti t owar ds t he gur u as he has
t owar ds God.
Shvet ãshvat ar a Upanishad: 6.23
The Vachanãmr ut 128
indiscr iminat ely.’ In t his way, he per ceives count less t ypes of flaws
in t he S atpurush. Such a malicious per son never acquir es t he
vir t ues of t he S atpurush.”
| | Vachanãmr ut Gadhadã I-67 | | 67 | |
Ga d h a d ã I -68
God For ever Resi d es i n t h e Ei gh t Typ es of Mu r t i s a n d
in t h e Sa n t
1 On Chait r a sudi 9, Samvat 1876 [23 Mar ch 1820], Swãmi Shr i
Sahajãnandji Mahãr ãj was sit t ing on a lar ge, decor at ed cot under t he
neem t ree in front of t he mandir of Shr i Vãsudevnãr ãya n in Dãdã
Khãchar ’s darbãr in Gadhadã. He was wear ing a whit e khes and
had cover ed Himself wit h a whit e cot t on clot h. Ar ound His head, He
had t ied a whit e clot h t hat had a border of silken t hread. At t hat
t ime, an assembly of munis as well as devot ees from various places
had gat her ed befor e Him.
2 Ther eupon Shr iji Mahãr ãj said, “Allow Me t o ask a quest ion.”
3 The munis r esponded by saying, “Please do ask.” Shr iji Mahãr ãj
t hus began, “For one mont h dur ing t he famine of ’69
i
, whenever I
ent ered sam ãdhi, I felt I had gone t o Pur ushot t ampur i, wher e I
ent ered and resided in t he murt i of Shr i J agannãt hji. That murt i
may appear t o be wooden, but t hrough it s eyes I observed everyt hing.
I observed bot h t he bhakti and t he deceit ful ways of t he mandir
priest . In t he same way, t hose people in our Sat sang fellowship who
have mast ered sam ãdhi can also ent er ot her s’ bodies t hr ough
sam ãdhi, and see and hear ever yt hing. The scr ipt ur es also ment ion
t hat Shukji spoke t hr ough t he medium of a t r ee. Ther efor e, a gr eat
holy per son or God can ent er wher ever t hey wish.
4 “The murtis which God has given for wor ship by His command
are of eight t ypes
i i
. God Himself per sonally ent er s t hose murtis and
resides wit hin t hem. A devot ee of God who worships t hose murtis

i
The year r efer s t o Samvat 1869.
i i
The eight t ypes of murtis ar e shaili (of st one), dãr umayi (of wood), lauhi (of
met al), lepyã (of ear t h or sandalwood past e), lekhyã (engr aved or dr awn), saikat i
(of sand), manimayi (of gems) and manomayi (ment al).
The Vachanãmr ut 129
shou ld maint ain t he same respect for t hem as he does for t he
manifest for m of God. In t he same way, God also r esides in t he hear t
of t he S ant. Ther efor e, t he S ant should also be respect ed. Yet , a
devot ee t ot ally fails t o respect him. He considers a murt i t o be
mer ely a paint ing or t o be made of st one or ot her mat er ials.
Fur t her mor e, he looks upon t hat S ant as an or dinar y human being.
But God himself has said, ‘I forever reside in t he eight t ypes of
murtis and in t he S ant.’ St ill, t hat devot ee behaves disr espect fully
before t he murtis of God and before t he S ant, not fear ing God in t he
least . Does such a per son have fait h in God, or not ? That is t he
quest ion.”
5 The paramhansas replied, “Because he does not realise God t o be
antaryãm i and so fails t o respect Him, such a devot ee does not have
fait h in God at all.”
6 Ther eupon Shr iji Mahãr ãj added, “Not only does he not have
fait h, but his bhakti is like t hat of a hypocr it e.” Shr iji Mahãr ãj t hen
asked fur t her , “Will such a devot ee at t ain liber at ion, or not ?”
7 The sãdhus r eplied, “No, he will not at t ain liber at ion.”
8 Shr iji Mahãr ãj t hen cont inued, “A person who develops such a
nãstik at t it ude t owards t he murtis of God and t he S ant will not
merely st op t here; he will also develop nãstik feelings t owar ds the
manifest for m of God whom he wor ships. He will also develop such
nãstik feelings t owar ds t he abodes of God such as Golok, Br ahmapur ,
et c. Fur t her mor e, he will come t o believe t hat t he cr eat ion,
sust enance and dissolut ion of t his cosmos is due t o kãl, m ãyã and
karma, but not due t o t he will of God. In t his way, he will become a
st aunch nãstik.”
9 Ther eaft er Mukt ãnand Swãmi asked, “Is t he cause of such a
nãstik at t it ude one’s past karmas or t he influence of evil company?”
10 Shr iji Mahãr ãj explained, “The sole cause of t he development of
such a nãstik at t it ude is list ening t o t he scr ipt ur es of nãstiks and
keeping t he company of one who has fait h in t hose scr ipt ur es.
Fur t her mor e, lust , anger , avar ice, ar r ogance, egot ism and jealousy
also cause such a nãstik at t it ude t o develop. Why? Because if a
person possesses any one of t hose swabhãvs, t hen he will not be able
t o believe t he t alks of even sãdhus such as Nãrad and t he Sanak ãdik.
11 “When is such a nãstik at t it ude over come? Well, when one
list ens t o t alks of t he divine act ions and incident s of God, such as t he
The Vachanãmr ut 130
cr eat ion, sust enance and dissolut ion of t he cosmos as descr ibed in
ãstik scr ipt ur es like t he Shr imad Bhãgwat , and also under st ands t he
great ness of God and t he S ant, such a nãstik at t it ude is over come
and an ãstik at t it ude develops.”
| | Vachanãmr ut Gadhadã I-68 | | 68 | |
Ga d h a d ã I -69
Th e Dh a r ma of a Wi ck ed P er son a n d a Sã d h u
1 On Chait r a sudi 12, Samvat 1876 [26 Mar ch 1820], Swãmi Shr i
Sahajãnandji Mahãr ãj was sit t ing on a lar ge, decorat ed cot on t he
veranda out side t he west -facing r ooms in fr ont of t he mandir of Shr i
Vãsudevnãr ãya n i n Dãdã Khãchar ’s darbãr in Gadhadã. He was
dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly of munis
as well as devot ees from var ious places had gat her ed befor e Him.
2 Following t he evening ãrt i of Shr i Vãsudevnãr ãyan and t he
chant ing of t he ‘Nãr ãyan’ dhunya, Shr iji Mahãr ãj asked t he munis ,
“What exact ly is dharma? Please base your r eply on t he scr ipt ur es.
The quest ion arises because even t he kings of t he past who indulged
in violence did not har m t hose who t ook t heir r efuge, nor did t hey
allow ot her s t o har m t hem. So, is t he sin commit t ed by killing
ot her s consider ed t he same as t he sin of killing a per son who has
sought one’s r efuge?”
3 The munis at t empt ed t o reply according t o t heir own
under st anding, but due t o quer ies r aised by Shr iji Mahãr ãj, no one
was able t o offer a sat isfact ory answer. All of t he munis t hen said,
“Mahãr ãj, we would like t o put t he same quest ion t o You. Because,
violence per for med on animals as par t of a sacr ifice or some ot her
rit ual is considered t o be dharma; but non -violence is also considered
t o be dharma. Please clar ify t his.”
4 Ther eupon Shr iji Mahãr ãj explained, “Dharma involving
violence is for t he at t ainment of dharma, arth and kãm. Mor eover ,
t hat dharma which per mit s violence is, in fact , for t he pur pose of
limit ing violence. Non -violence, on t he ot her hand, is for t he
at t ainment of liberat ion – which is t he dharma of a sãdhu. Dharma
involving violence is for fulfilling wor ldly desir es, but it is not for t he
at t ainment of liber at ion. Non -violence, however , is solely for t he
purpose of at t aining liberat ion.
The Vachanãmr ut 131
5 “Ther efor e, for bot h householder s and r enunciant s, only non -
violence has been cit ed for t he at t ainment of liber at ion. For example,
King Upar ichar vasu r uled over a kingdom and st ill followed a non -
violent lifest yle. Ther efor e, a sãdhu should not bear malice t o anyone
by t hought , wor d or deed. Neit her should he har bour any form of
ar r ogance, but inst ead, he should behave as a ser vant of ser vant s
wit h all.
6 “In compar ison, having a host ile per sonalit y is t he dharma of a
wicked per son, and behaving in a calm manner is t he dharma of a
sãdhu. Someone may t hen ask, ‘How is it possible t o maint ain t he
vir t ues of a sãdhu while t rying t o make t housands of people conform
t o t heir niyams?’ Well, t he r eply t o t hat quest ion is t hat King
Yudhisht hir r eigned over a kingdom st r et ching for t housands of
miles, yet he managed t o maint ain t he vir t ues of a sãdhu.
Conver sely, t her e may be t housands like Bhimsen who int imidat e
ot her s and ar e unable t o change t heir ways despit e being
r epr imanded. In fact , t her e is no shor t age of people wit h such an
ar r ogant nat ur e; t her e ar e count less such people. To be a sãdhu,
t hough, is indeed ver y difficult .”
| | Vachanãmr ut Gadhadã I-69 | | 69 | |
Ga d h a d ã I -70
Kã k ã b h ã i ’s Qu est i on ; A Th i ef I n ju r ed by a Th or n
1 On Chait r a sudi Punam, Samvat 1876 [29 Mar ch 1820], Shr iji
Mahãr ãj was sit t ing on a large, decorat ed cot on t he veranda out side
t he east -facing r ooms of Dãdã Khãchar ’s darbãr in Gadhadã. He had
t ied a whit e clot h wit h a border of silken t hread around His head. He
was wear ing a whit e khes and had also covered Himself wit h a whit e
cot t on clot h. Wit h His hand, He was t ur ning a r osar y of t ulsi beads.
At t hat t ime, an assembly of paramhansas as well as devot ees from
var ious places had gat her ed befor e Him.
2 Then Shr iji Mahãr ãj said, “The senior paramhansas , please ask
each ot her quest ions; or if a householder has a quest ion, he may ask
t he paramhansas .”
3 Ther eupon Kãkãbhãi, a devot ee from t he village of Rojkã, asked
Nit yãnand Swãmi, “Deep wit hin one’s hear t , somet hing beckons one
t o indulge in t he vishays, while somet hing else dissuades one from
The Vachanãmr ut 132
indulging in t hem, saying no. What is it t hat says no, and what is it
t hat says yes?”
4 Nit yãnand Swãmi r eplied, “It is t he jiva t hat says no, and t he
mind t hat says yes.”
5 Shr iji Mahãr ãj t hen said, “Allow Me t o answer t hat quest ion.
Fr om t he very day we began t o underst and and realised who our
par ent s wer e, t hey have indoct r inat ed int o us t he following: ‘This is
your mot her and t his is your fat her ; t his is your pat er nal uncle and
t his is your br ot her ; t his is your mat er nal uncle and t his is your
sist er ; t his is your mat er nal aunt and t his is your pat er nal aunt ; t his
is your mot her ’s sist er and t his is your buffalo; t his is your cow and
t his is your hor se; t hese ar e your clot hes and t his is your house; t his
is your mansion and t his is your far m; t hese ar e your or nament s,’
and so on. These words of kusangis have been imprint ed in t he
mind. How ar e t hey impr int ed? Well, it is r at her like t he small
piece of glass t hat women at t ach int o wor ks of embr oider y – t he mind
represent s t he embroider y, and t he jiva represent s t he piece of glass.
In t his manner , t he wor ds and t he sight s of t hose kusangis , along
wit h t he ot her t ypes of vishays, have become impr int ed in t he mind.
6 “Then, aft er t hat per son ent er s t he Sat sang fellowship, t he S ant
t alks about t he glory of God, denounces t he vishays, and also explains
t hat t he wor ld is per ishable. Ther eby, t he wor ds and t he sight of t he
S ant dwell in t he per son’s mind.
7 “Analogously, t hen, t her e ar e t wo ar mies facing each ot her . In
t he bat t lefield of Kur ukshet r a, for example, t he ar mies of t he
Kaur avs and t he Pãndavs st ood facing each ot her and fought wit h
ar r ows, spear s, pr oject iles, ar t iller y and chains. Some fought wit h
swor ds, some wit h maces, ot her s wit h t heir bar e hands. In t he
pr ocess, some lost t heir heads, ot her s injur ed t heir t highs and many
wer e slaught er ed. In t he same way, in t he per son’s antahkaran are
t he forms of t he kusangis st anding ar med wit h t heir weapons, i.e.,
t he panchvishays; as well as t he for m of t he S ant st anding ar med
wit h weapons in t he for m of wor ds such as, ‘God is sat ya; t he wor ld is
perishable; and t he vishays ar e false.’ A mut ual conflict t hus exist s
bet ween t hese t wo set s of words. When t he force of t he kusangis
pr evails, a desir e t o indulge in t he vishays ar ises; when t he force of
t he S ant prevails, t he desire t o indulge in t he vishays disappears. In
t his way, t her e is a conflict wit hin t he antahkaran . Hence t he ver se:
The Vachanãmr ut 133
(·| (|(¬⁄— ∑-|| (·| +|u| œŸœ⁄—–
-·| ·|||fl ·(| ~ |-œ˝ fl| Ÿ||-◊ |-◊ ◊+
i

This ver se explains: ‘Wher e t her e is Yogeshwar – Shr i Kr ishna
Bhagwãn – and wher e t her e is t he gr eat ar cher Ar jun, only t her e do
Lakshmi, vict or y, divine power s and r esolut e mor alit y exist .’
Ther efor e, one should have a fir m convict ion t hat vict or y belongs t o
t he one on whose side t hese sãdhus happen t o be.”
8 Kãkãbhãi t hen asked fur t her , “Mahãr ãj, by what means can t he
force of t he S ant increase and t he force of t he kusangis decrease?”
9 To t his Shr iji Mahãr ãj r eplied, “The kusangis r esiding wit hin
and t hose r esiding ext er nally ar e bot h one. Also, t he S ant r esiding
wit hin and t he one r esiding ext er nally ar e bot h one. Now, t he for ce
of t he int ernal kusangis incr eases wit h t he nur t ur ing of t he ext er nal
kusangis . In t he same way, t he for ce of t he S ant wit hin increases
wit h t he nur t ur ing of t he S ant r esiding ext er nally. Ther efor e, by
avoiding t he company of ext ernal kusangis and by keeping t he
company of only t he S ant r esiding ext er nally, t he for ce of t he
kusangis decreases and t he force of t he S ant incr eases.” That is how
Shr iji Mahãr ãj answer ed t hat quest ion.
10 Aga in, Kãkãbhãi asked, “Mahãr ãj, on t he one hand, t her e is a
per son who has over come t he fight against kusangis , and for whom
only t he force of t he S ant is pr edominant . On t he ot her hand, t her e
is anot her person whose conflict is st ill on -going. Of t he t wo, when
t he former dies, t here is no doubt t hat he will at t ain t he abode of God.
But please t ell us what will be t he fat e of t he lat t er – whose conflict is
st ill ongoing – when he dies?”
11 Shr iji Mahãr ãj explained, “On waging war , one per son may face
Vãniyãs or someone fr om a weak cast e. Consequent ly, he may win
easily. Anot her person, however, is confront ed by a bat t alion of
Ar abs, Rajputs, Kãthis and Kolis – who ar e ver y difficult t o conquer ,
cert ainly not as easy t o defeat as t he Vãniyãs. Ther efor e, his fight
cont inues. If, in t he pr ocess of such fight ing, he wins, t hen all is well
and good. But if while fight ing he does not give in t o his opponent s –

i
Yat ra yogeshvaraha krushno yat ra pãrt ho dhanur-dharaha|
Tatra shreer-vijayo bhoot ir-dhruvã neet ir-matir-mama| |
Bhagwad Git ã: 18.78
The Vachanãmr ut 134
despit e t heir at t empt s – and if he were t o die at t hat t ime, would his
mast er not be aware of his valiant effort s? Would He not appreciat e
t hat , compared t o t he one who faced t he easy opposit ion of t he
Vãniyãs, t his person faced formidable opposit ion t hat was difficult t o
over come? The mast er would indeed be well aware of bot h sit uat ions.
In t he same way, God is sur e t o help such a per son as you have
descr ibed. He would believe, ‘This per son is faced wit h t he
over whelming for ce of fluct uat ing t hought s, yet he is st ill put t ing up
a gallant fight . Ther efor e, he deser ves t o be congr at ulat ed.’
Realising t his, God does help him. For t his r eason, t hen, one should
r emain car efr ee and not wor r y in t he least . One should cont inue t o
worship God in t he same fashion, keep t he S ant pr edominant , and
st ay away fr om kusangis .” Shr iji Mahãr ãj t hus r eplied in a joyful
manner .
12 Ther eaft er , J ivãbhãi of t he village J askã asked Nit yãnand
Swãmi, “How does unfalt ering fait h in God develop?”
13 Nit yãnand Swãmi replied, “If one avoids t he company of
kusangis and const ant ly keeps t he company of sãdhus, t hen by
list ening t o t he t alks of t hose sãdhus, unfalt er ing fait h in God will
develop. However, if one keeps t he company of kusangis , such
unfalt er ing fait h will not develop.”
14 Again Shr iji Mahãr ãj said, “Allow Me t o answer t hat quest ion.”
Cont inuing, He said, “One should cult ivat e fait h in God for t he sole
purpose of t he liberat ion of one’s jiva, but not out of a desire for some
mat er ial object . For example, ‘If I pr act ise satsang, my ill body will
r ecover ,’ or ‘As I am childless, may I get a son,’ or ‘As my sons ar e
dying, may t hey st ay alive,’ or ‘Since I am poor , may I become r ich,’
or ‘If I do satsang, I will r egain my lost asset s.’ One should not
pr act ise satsang har bour ing desir es for such mat er ial gains. If one
does pract ise satsang while nour ishing such desir es, t hen one may
become a ver y st aunch satsangi if t hose desires are fulfilled; but if
one’s desir es ar e not fulfilled, one’s fait h will diminish. Ther efor e,
one should pract ise satsang solely for t he liberat ion of one’s jiva; one
should not har bour any desir e what soever for any mat er ial object s.
15 “Besides, if t here are t en members in a household and all t en are
faced wit h deat h, t hen is it a small feat if even one is saved? Or if
one was dest ined t o have t o beg for food but received a rotlo t o eat
inst ead, is t hat a small feat ? In t hese cases, one should believe t hat
alt hough ever yt hing was going t o be lost , at least t his much has been
The Vachanãmr ut 135
saved! In t he same way, even if ext r eme miser y is due t o befall one,
t hat miser y would cer t ainly decr ease slight ly if one wer e t o keep t he
refuge of God. The jiva, however , fails t o under st and t his. It is as if
one who is t o be execut ed on a shuli get s away wit h t he suffer ing of a
mer e pinpr ick. Such is t he difference.
16 “Ther e is a st or y illust r at ing t his: Many t hieves lived in a
part icular village. One of t hese t hieves oft en kept t he company of a
sãdhu. Once, while t he t hief was on his way t o visit t he sãdhu, a
t horn pierced his foot , penet rat ing it complet ely. As a r esult , his foot
became swollen and he was unable t o accompany t he ot her t hieves t o
st eal. The ot her t hieves, who went t o st eal, br oke int o a king’s
t r easur y and escaped wit h a gr eat deal of money, which t hey duly
shar ed among t hemselves. Nat ur ally, a lot of money came t heir way.
On hear ing t his news, t he par ent s, wife and r elat ives of t he t hief who
used t o sit wit h t he sãdhu and who was injur ed scolded him:
‘Because you went t o t he sãdhu inst ead of going t o st eal, we lost out .
The t hieves who did go t o st eal ret urned wit h a lot of money.’
Meanwhile, t he king’s ar my ar r ived, ar r est ed all of t he t hieves and
t ook t hem away t o be execut ed on a shuli. The injur ed t hief was also
caught and consigned t o execut ion. However , all of t he villagers and
t he sãdhu bor e wit ness, ‘This par t icular man was not involved in t he
t heft as he had been hur t by a t hor n.’ The t hief was t hus r eleased.
17 “In t he same way, if a per son who pr act ises satsang were t o face
t he suffer ing of being execut ed on a shuli, it would be reduced t o t he
pain of a mere t horn-pr ick. Aft er all, I have asked of Rãmãnand
Swãmi, ‘If your satsangi is dest ined t o suffer t he dist ress inflict ed by
t he st ing of one scor pion, may t he dist r ess of t he st ings of millions
and millions of scorpions befall each and every pore of my body; but
no pain should afflict your satsangi. Mor eover , if t he begging bowl is
wr it t en in t he prãrabdha of your satsangi, may t hat begging bowl
come t o Me; but on no account should your satsangi suffer fr om t he
lack of food or clot hing. Please gr ant Me t hese t wo boons.’ I asked
t his of Rãmãnand Swãmi, and he happily gr ant ed it t o Me.
Therefore, even if worldly miseries are dest ined t o befall anyone
pr act ising satsang, t hey do not .
18 “Anyhow, mat er ial object s ar e all t empor ar y. So if a per son
pr act ises satsang ent er t aining desir es for such object s, t hen doubt s
will cer t ainly cloud his fait h. Ther efor e, ot her t han t he desir e for t he
The Vachanãmr ut 136
liberat ion of one’s own jiva, one should pr act ise satsang having no
desir es what soever . Only t hen will unfalt er ing fait h develop.”
19 This is only a port ion of t he det ailed discourse delivered by Shriji
Mahãr ãj.
| | Vachanãmr ut Gadhadã I-70 | | 70 | |
Ga d h a d ã I -71
God Ma n i fest s wi t h Hi s Ak sh a r d h ã m
1 On t he evening of Chait r a vadi 4, Samvat 1876 [2 Apr il 1820],
Shr iji Mahãr ãj was sit t ing on a lar ge, decor at ed cot which had been
placed on t he plat form in front of t he west -facing medi i n Dãdã
Khãchar ’s darbãr in Gadhadã. He was wear ing a whit e khes and
had covered Himself wit h a whit e cot t on clot h. He had also t ied a
whit e fet o ar ound His head. At t hat t ime, Mukt ãnand Swãmi and
some sãdhus were singing devot ional songs t o t he accompaniment of
musical inst r ument s, while ot her sãdhus as well as devot ees fr om
variou s places had gat her ed befor e Him in an assembly.
2 Then Shr iji Mahãr ãj said, “Please conclude t he devot ional songs
for now and begin a quest ion -answer session amongst your selves.”
3 Ther eupon Somlã Khãchar asked, “God for gives all of t he
mist akes of His devot ees, but which one mist ake does God not
for give?”
4 Shr iji Mahãr ãj r eplied, “God for gives all ot her mist akes, but He
does not forgive t he mist ake of spit ing a devot ee of God. Therefore,
one should never harm a devot ee of God in any way what soever.
Fur t her mor e, of all mist akes made against God, t o denounce t he
for m of God is a ver y gr ave mist ake. One should never make t his
mist ake. One who does do so commit s a sin mor e ser ious t han t he
five gr ave sins
10
.
5 “Refut ing t he for m of God is not hing mor e t han under st anding
God, who et er nally has a for m, t o be for mless. In fact , God, who is
Pur ushot t am, for ever r esides wit h a divine for m in His Akshar dh ãm,
whose divine light is compar able t o t hat of millions of suns and
moons. Count less millions of brahmarup muktas serve t he holy feet
of t hat God. That God, also known as Par abr ahma Pur ushot t am,
Himself manifest s on ear t h out of compassion, for t he liber at ion of
t he jivas. When He manifest s, all ent it ies t hat He accept s become
The Vachanãmr ut 137
brahmarup
i
. The t hr ee bodies, i.e., sthul, sukshma and kãran ; t he
t hr ee st at es, i.e., waking, dr eam and deep sleep; t he t en indriyas ; t he
five prãns; et c., wer e all appar ent in avat ãrs such as Rãm, Kr ishna,
et c. Alt hough all of t hem appear t o be like t hose of or dinar y humans,
i n realit y, t hey ar e all brahma
i i
, not m ãyik. Ther efor e, one should
never refut e t he form of God.”
6 Mãt r ã Dhãdhal t hen asked, “What is t he char act er ist ic of
jealousy?”
7 Shr iji Mahãr ãj replied, “One who is jealous of someone cannot
t olerat e t hat person benefit ing in any way; in fact , he would be
pleased if miser y befalls t hat per son. That is t he char act er ist ic of
jealousy.”
8 Ther eaft er , Shr iji Mahãr ãj asked t he munis , “One who has fait h
in t he manifest for m of God, wor ships God, and behaves in
accor dance wit h t he niyams of Sat sang will at t ain liber at ion; t hat is
t he way of Sat sang. What , however , ar e t he met hods of liber at ion
accor ding t o t he scr ipt ur es? The meanings of t he Vedas ar e indeed
ver y difficult t o under st and; t hus t hey ar e not nar r at ed in spir it ual
discour ses. However , t he Shr imad Bhãgwat Pur ãn and t he
Mahãbhãrat cont ain t he message of t he Vedas and are simpler t o
under st and; and so, t hey ar e widely nar r at ed in public spir it ual
discour ses. Please explain, t hen, how one can at t ain liber at ion as
explained in t he scr ipt ur es. Also, bear in mind t hat Shankar ãchãr ya
has pr opounded t hat God is for mless, wher eas Rãmãnujãchãr ya and
ot her ãchãryas have propounded t hat God has a form. Therefore,
please base your answer on t he principles of t he scr ipt ur es.”
9 Using scr ipt ur al r efer ences, t he munis t hen denounced t he view
t hat God is formless, and propounded t he view t hat liberat ion is
possible only by worship of a God wit h a form.
10 Ther eupon Shr iji Mahãr ãj comment ed, “I Myself also accept t hat
view, but I would like t o ask you a quest ion r egar ding t his.
Pur ushot t am Bhagwãn t r anscends t he for mless Akshar br ahma and
et er nally has a for m. Now, if a per son who has at t ained t hat God on
t his ear t h st ill cher ishes a desir e t o see Br ahmapur , Golok,

i
‘brahmarup’ should be under st ood as ‘divine’ in t his cont ext .
i i
‘brahma’ should be under st ood as ‘divine’ in t his cont ext .
The Vachanãmr ut 138
Vaikunt h, Shwet dwip and t he ot her abodes of God, can he be said t o
have fait h in God, or not ?”
11 The munis replied, “Despit e having at t ained God, he who
const ant ly feels in his mind, ‘Only when I see Akshar dh ãm and t he
ot her abodes, or see t he light of millions and millions of suns is my
liberat ion at t ained,’ does not have absolut e fait h.”
12 Shr iji Mahãr ãj count er ed by asking, “What sin has he
commit t ed in ent er t aining a desir e t o see Br ahmapur , t he ot her
abodes and t he form of Brahma t hat you disqualify his fait h?”
13 The munis replied, “Why should a person who believes t hat
liberat ion is at t ained by t he mere darshan of t he manifest form of
God harbour a dislike for Brahmapur, Golok and ot her abodes? Aft er
all, t hey do belong t o God. However , wit hout God, he would have no
desir e for t hem.”
14 Shr iji Mahãr ãj furt her quest ioned, “Those abodes and t he
at t endant s r esiding in t hem ar e for med of chaitanya and t r anscend
m ãyã; so what flaw is t here in t hem t hat one should not desire t o see
t hem? Also, what about God who is manifest on t his ear t h? How do
you view His at t endant s, who ar e in fact mor t al, and t he houses He
lives in, which ar e per ishable?”
15 The munis replied, “We underst and t hose houses t o be like
Brahmapur and t he ot her abodes; and we underst and t hose
at t endant s t o be brahmarup.”
16 Shr iji Mahãr ãj t hen said, “Br ahmapur and t he at t endant s of
God r esiding in Br ahmapur ar e immor t al and imper ishable, wher eas
t he houses and at t endant s of t his Mr ut yulok ar e per ishable. How
can you possibly equat e t he t wo?”
17 Finally, Nit yãnand Swãmi r equest ed, “Mahãr ãj, You will have
t o answer t hat quest ion.”
18 Ther eupon Shr iji Mahãr ãj explained, “When God incar nat es for
t he purpose of grant ing liberat ion t o t he jivas, He is always
accompanied by His Akshar dh ãm, His at t endant s – who are formed
of chaitanya – and all of His divine powers; but t hey are not perceived
by ot her s. Never t heless, when some devot ee acquir es a divine vision
dur ing sam ãdhi, he does see divine light equivalent t o count less
millions of suns in t he for m of God. Toget her wit h t hat for m, he also
sees count less millions of muktas and also Akshardh ãm it self.
Ther efor e, all of t hese do accompany God. Despit e all of t his, t hough,
The Vachanãmr ut 139
God only accept s t he ser vice of His own, ear t hly devot ees. He st ays
in His devot ees’ houses made of mud, clay and st one. He lovingly
accept s what ever t hose devot ees offer Him, be it incense, an oil lamp,
food, clot hes, or anyt hing else. He does so for t he purpose of elevat ing
t hose eart hly at t endant s t o t he ranks of divine at t endant s. All of
t hose object s t hat a devot ee offers t o God assume a divine form in t he
abode of God. Moreover, t hat devot ee also at t ains a divine form and
at t ains t hose divine object s t her e. In t his way, God accept s all of t he
offerings offered by His eart hly devot ees in order t o allow t hem t o
experience everlast ing bliss. Therefore, a devot ee of God should
realise t hat t he form of God along wit h His Akshardh ãm is pr esent
on t his ear t h, and he should also explain t his fact t o ot her s.”
| | Vachanãmr ut Gadhadã I-71 | | 71 | |
Ga d h a d ã I -72
Fa i t h Cou p led wi t h t h e Kn owled ge of God ’s
Gr e a t n e s s
1 On Chait r a vadi 11, Samvat 1876 [9 Apr il 1820], Swãmi Shr i
Sahajãnandji Mahãr ãj was sit t ing facing east on a lar ge, decor at ed
cot on t he veranda out side t he nort h-facing r ooms near t he mandir of
Sh r i Vãsudevnãr ãya n i n Dãdã Khãchar ’s darbãr in Gadhadã. He
was dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly of
munis as well as devot ees from various places had gat hered before
Him.
2 Then Mukt ãnand Swãmi said, “Mahãr ãj, yest er day you had a
ver y nice t alk wit h Dãdã Khãchar . All of us ver y much wish t o hear
t hat t alk.”
3 Ther eupon Shr iji Mahãr ãj said, “If a devot ee of God has fait h in
God coupled wit h t he knowledge of His great ness and also t horoughly
realises t he great ness of t he sãdhus and satsangis , t hen even if t hat
devot ee’s karmas as well as kãl happen t o be unfavourable, bot h kãl
and karma combined ar e incapable of har ming him due t o t he
ext reme force of his bhakti. On t he ot her hand, a per son lacking
fait h in God and His S ant does not benefit in any way, even if God
wishes t o do good for t hat person.
4 “One who oppresses t he meek does not benefit in any way eit her.
In fact , Bhishmapit ã has said t o King Yudhisht hir in t he
The Vachanãmr ut 140
Mahãbhãr at , ‘If you oppress t he meek, you and your descendant s will
be burnt t o ashes.’ Therefore, whet her he be a devot ee of God or not ,
no meek person should even slight ly be pained. Moreover, if one does
hur t t he meek, not only does one not benefit in any way, but one also
incur s a sin equivalent t o t he sin of killing a Brãhmin.
5 “In t he same way, t he sin incur r ed by making false allegat ions
against someone is also equivalent t o killing a Brãhmin. Even if t he
allegat ions happen t o be t r ue, one should const r uct ively advise t he
per son in pr ivat e, but in no way should he be publicly humiliat ed.
6 “Similarly, one who forces five cat egories of women t o lapse in
t heir dharma also incur s t he sin of killing a Brãhmin. What ar e
t hese five cat egor ies of women? Fir st , a woman who has sought one’s
refuge; second, one’s own wife who does not desire int imacy on days of
obser vance or on days of fast ing; t hir d, a woman who obser ves t he
vow of fidelit y; four t h, a widow; and fift h, a woman who has placed
her t r ust in one. If a per son commit s adult er y wit h t hese five
cat egor ies of women, he incur s t he sin of killing a Brãhmin. Of t hese
five cat egor ies, if a widow’s mind waver s t owar ds immor alit y, she
should be inspired t o observe dharma.”
i

7 Ther eaft er , t he munis began t o sing amor ous devot ional songs of
God. Hear ing t hem, Shr iji Mahãr ãj said, “When God assumes a body
for t he sake of t he liberat ion of t he jivas, all of His act ions ar e like
t hose of humans. On seeing t hose act ions, a devot ee of God
under st ands t hem t o be divine act ions, whereas a non -believer or a
weak-minded devot ee per ceives fault s in t hem. For example, when
Shukji nar r at ed t he Rãs-panchãdhyãyi, King Par ikshit har bour ed a
doubt , and so asked, ‘God had manifest ed t o est ablish t he order of
dharma. Why, t hen, did he commit a br each of dharma by
associat ing wit h ot her s’ wives?’ In t his manner , Par ikshit per ceived
a fault in God. Shukji, on t he ot her hand, t hought fully began
singing pr aises of God, explaining t hat Kãmdev had conquered
Br ahmã and ot her deit ies and br ought t hem under his cont r ol. This
had gr eat ly inflat ed Kãmdev’s conceit . To vanquish t hat conceit , God
challenged Kãmdev. J ust as a power ful king gives his own weapons
t o his enemy pr ior t o fight ing him, similar ly, God also gave his
enemy, Kãmdev, t he necessar y ‘ammunit ion’ for fight ing befor ehand.

i
This was t he t alk given t he day befor e t o Dãdã Khãchar .
The Vachanãmr ut 141
What was t hat ‘ammunit ion’? Well, t he for ce of Kãmdev manifest s
in t he company of women, and t hat for ce is also gr eat er dur ing t he
night s of t he pr e-wint er season. In addit ion, amor ous gest ur es of
women, list ening t o seduct ive wor ds, seeing t he beaut y of women,
and t ouching women gr eat ly incr ease t he for ce of Kãmdev. Aft er
giving all of t his as ‘ammunit ion’ t o Kãmdev, Shr i Kr ishna Bhagwãn
conquer ed Kãmdev and cont inuously r emained an urdhvaretã like a
brahmachãri. In t his way, he vanquished Kãmdev’s conceit . No one
except God possesses such t ranscendent al powers. It was aft er
r ealising t his immense power of God t hat Shukji ext olled t he divine
act ions and incident s of God. However , as King Par ikshit failed t o
underst and t his, he perceived a fault in God.
8 “However , someone may ask you, ‘Being paramhansas , why do
you sing such amor ous devot ional songs?’ In t hat case, you should
t ell t hat per son, ‘If we do not sing amor ous devot ional songs, and
inst ead perceive fault s in t he amorous act ions of God, t hen we would
also join t he r anks of King Par ikshit and ot her nãstik non -believers.
But we do not wish t o join t he likes of t hose who are non -believer s.
Aft er all, Shukji, considered t o be t he guru of all paramhansas ,
himself ext olled t he amor ous spor t s of God. Ther efor e, we must also
cer t ainly do likewise.’
9 “Never t heless, when Pur ushot t am Bhagwãn, who t r anscends
bot h t he per ishable and t he imper ishable, assumes a human for m
and t r avels in t he brahmãnd for t he liberat ion of t he jivas, His
act ions ar e just like t hose of all humans. J ust as humans possess
m ãyik swabhãvs such as lust , anger , avar ice, infat uat ion, matsar ,
jealousy, defeat , vict or y, fear , gr ief, ar r ogance, desir es, cr avings, et c.,
God also exhibit s t he same swabhãvs Himself, but t hey ar e all for t he
liberat ion of t he jivas. So, a t rue devot ee ext ols t he divine act ions of
God and at t ains t he highest st at e of enlight enment , whereas a non -
believer perceives fault s in t hem.
10 “In fact , just as God is t he ãt m ã of t he perishable, He is also t he
ãt m ã of Akshar br ahma, who t r anscends Pr akr ut i-Pur ush. Wit h His
own powers, God support s bot h t he perishable and t he imperishable,
yet He Himself is dist inct fr om t hem bot h. Fur t her mor e, t he
gr eat ness of God is such t hat wit hin t he por e of His each and ever y
hair , count less millions of brahmãnds appear as mere sub-at omic
par t icles. Only when t hat vast God becomes like a human for t he
sake of t he liberat ion of t he jivas do t hey have an opport unit y t o serve
The Vachanãmr ut 142
Him. If He wer e t o r emain exact ly t he same size as He is, t hen even
t he r uling deit ies of t his brahmãnd, i.e., Br ahmã and ot her s, would
be incapable of doing His darshan or ser ving Him. What , t hen, can
be said of mer e humans? Consider , for example, t he vadvãnal fire
t hat dwells in t he ocean. Despit e consuming t he wat er s of t he ocean,
it is so vast t hat even t he wat er of t he ocean it self cannot ext inguish
it . If we wished t o light an oil lamp in our homes and t hat vadvãnal
fire were t o ent er our homes, inst ead of enjoying t he light of t he oil
lamp, we would all be bur nt and r educed t o ashes. However , if t hat
same fir e wer e t o assume t he for m of an oil lamp, it s light would
provide joy – even t hough t he oil lamp is t hat ver y same fir e. The oil
lamp is so weak t hat it could be easily ext inguished by blowing on it
or smot her ing it by hand. Never t heless, only it can pr ovide comfor t
t o us, wher eas t he vadvãnal fir e cannot .
11 “In t he same way, God may appear t o be as powerless as a
human, but only t hr ough t hat for m can count less jivas at t ain
liber at ion. The jivas are incapable of even doing darshan of His
for m, wit hin whose each and ever y hair r eside count less millions of
brahmãnds. So, liberat ion is not possible t hr ough t hat for m. Thus,
all act ions God per for ms aft er assuming a human for m ar e wor t hy of
being ext olled. One should not doubt , ‘Despit e being God, why does
He do t his?’ In fact , t o r ealise all of God’s act ions and incident s as
r edempt ive is t he ver y dharma of a devot ee, and only one who
underst ands t his can be called a perfect devot ee of God.”
12 Ther eaft er , Kãkãbhãi of t he village Rojkã, asked, “What ar e t he
char act er ist ics of a per son who mer ely has fait h in God, wit hout
r ealising His gr eat ness? Also, what ar e t he char act er ist ics of a
person who has fait h in God coupled wit h t he knowledge of His
gr eat ness?”
13 Shr iji Mahãr ãj r eplied, “A per son wit h only fait h st ill har bour s
doubt s: ‘Alt hough I have at t ained God, will I at t ain liber at ion or not ?’
On t he ot her hand, a person wit h fait h coupled wit h t he knowledge of
God’s gr eat ness believes, ‘Fr om t he ver y day I had t he darshan of
God, my liber at ion has been guar ant eed. In fact , liber at ion is also
assured t o anyone who devout ly does my darshan or accept s my
advice. How, t hen, can t her e be any doubt r egar ding my own
liber at ion? I am indeed absolut ely fulfilled. Fur t her mor e, whichever
spirit ual endeavours I do perform, I perform solely t o please God.’
The Vachanãmr ut 143
One wit h such under st anding should be known t o have fait h in God
coupled wit h t he knowledge of His great ness.”
14 Again, Kãkãbhãi asked, “What ar e t he char act er ist ics of t he
t hree t ypes of devot ees of God – t he best , t he int ermediat e and t he
lowest ?”
15 Shr iji Mahãr ãj replied, “The best devot ee believes himself t o be
t he ãt m ã, dist inct fr om his body. He does not associat e t he qualit ies
of t he body – being jad, full of miser y, per ishable, impur e, et c. – wit h
t he ãt m ã; nor does he associat e t he qualit ies of t he ãt m ã – being
uncut t able, unpier ceable, imper ishable, et c. – wit h t he body. He sees
t he jivãt m ã r esiding in his body, as well as t he Par amãt mã dwelling
wit hin his ãt m ã. Not only t hat , he sees t he ãt m ãs r esiding in t he
bodies of ot hers as well. Yet , despit e having become so capable, he
realises God and t he S ant of God t o be superior t o ãt m ã-r ealisat ion
and har bour s not even t he slight est conceit of t he r ealisat ion he has
at t ained. A per son wit h such char act er ist ics is said t o be t he best
devotee.
16 “In compar ison, a per son who, despit e having knowledge of t he
ãt m ã and fait h in God, becomes jealous of devot ees of God; and if God
were t o insult him, develops jealousy t owards God as well, feeling,
‘Even t hough God is so gr eat , why is He t r eat ing me so, despit e no
fault of my own?’ – should be considered t o be an average devot ee.
17 “Finally, a per son who has fait h in God but no ãt m ã-r ealisat ion;
has affect ion for God as well as for t he affairs of t his world; and
experiences joy and grief in t he affairs of t his world – should be
considered t o be t he lowest of t he t hree t ypes of devot ees.”
| | Vachanãmr ut Gadhadã I-72 | | 72 | |
Ga d h a d ã I -73
Con qu er i n g Lu st ; Becomi n g F r ee of Wor ld ly Desi r es
1 On t he night of Chait r a vadi Amãs, Samvat 1876 [12 Apr il
1820], Swãmi Shr i Sahajãnandji Mahãr ãj was sit t ing on t he ver anda
out side t he nort h-facing r oom of His r esidence in Dãdã Khãchar ’s
darbãr in Gadhadã. He was wear ing a whit e khes and had covered
Himself wit h a whit e cot t on clot h. He had also t ied a whit e fet o
ar ound His head. At t hat t ime, four senior sãdhus, including
The Vachanãmr ut 144
Mukt ãnand Swãmi, along wit h some fift y ot her devot ees had
gat her ed befor e Him.
2 Then Gopãlãnand Swãmi asked, “What is t he nat ur e of lust ?”
3 Shr iji Mahãr ãj answer ed, “Semen alone is t he nat ur e of lust .”
4 Thereupon Gopãlãnand Swãmi raised a doubt , “Semen is one of
t he seven basic const it uent s of t he body
i
. How, t hen, can it alone be
called t he nat ur e of lust ? Also, how exact ly is t hat semen pr oduced?”
5 Shr iji Mahãr ãj explained, “The mind r esides in t he manovah ã
nãdi. Whenever a t hought r elat ed t o women ar ises in t he mind,
semen is chur ned fr om t he body, and aft er collect ing in t he
manovah ã nãdi, it is dischar ged t hr ough t he genit als – just as ghee
sur faces fr om yoghur t when it is chur ned by a chur ning r od. One
whose semen is not dischar ged t hr ough t he genit als is known as an
urdhvaretã and a perfect brahmachãri. When Shr i Kr ishna
Bhagwãn associat ed wit h t he gopis dur ing t he rãs episode, he did not
allow t he dischar ge of semen. For t his r eason, he was known as an
urdhvaretã brahmachãri and had t hus conquer ed lust . Ther efor e,
semen alone is t he nat ur e of lust ; one who has conquer ed semen has
conquer ed lust .”
6 Gopãlãnand Swãmi asked again, “When t he body is bur nt aft er
deat h, it s seven const it uent s ar e bur nt along wit h it . Ther efor e, if
semen alone is t he nat ur e of lust , sur ely t hen, by t he bur ning of
semen along wit h t he body, lust should also be bur nt . Why, t hen,
does lust arise when t he jiva ent er s anot her body?”
7 Shr iji Mahãr ãj r eplied, “Semen is ret ained in t he sukshma body.
Moreover, it is because of t he sukshma body t hat t he sthul body is
pr oduced. When a ghost – which is mainly composed of a sukshma
body – fr om it s own sukshma body, ent ers int o t he sthul body of
anot her man and associat es wit h a woman, t hat woman conceives a
child by t hat ghost . Thus, semen is definit ely r et ained in t he
sukshma body.”
8 Gopãlãnand Swãmi quest ioned fur t her , “Shivji was an
urdhvaretã, yet on seeing Mohini, semen was dischar ged. This

i
The seven basic const it uent s of t he body ar e: (1) r as – bodily fluids; (2) r akt a –
blood; (3) mãns – muscle, (4) med – fat ; (5) ast hi – bones, (6) majjã – mar r ow;
(7) shukr a – semen.
The Vachanãmr ut 145
implies t hat as long as ther e is semen in t he body, it is sur e t o be
dischar ged whenever one associat es wit h a woman in t he waking or
dr eam st at e. So t hen, as long as t her e is semen in t he body, how can
one be called a perfect celibat e?”
9 Shr iji Mahãr ãj explained, “That can be said t o be a fault in
Shivji’s yogic power s. A per son whose semen is dischar ged in t he
waking or dr eam st at e by t he t hought of a woman cannot be called a
st aunch brahmachãri. That is why in t his whole wor ld Nar nãr ãyan
Rishi is t he only one who has fir m brahmacharya. Since we have
accept ed t he refuge of t hat Narnãr ãyan Rishi, by his gr ace, we shall
also gradually become perfect celibat es like him – by wor shipping
him.
10 “Yogis endeavour in many ways t o bur n t he semen which
r emains in t he body. Shr i Kr ishna Bhagwãn, however , maint ained
perfect brahmacharya even amidst t he company of women. Such
powers are only present in God; no one else is capable of remaining
uninfluenced like t hat . Ther efor e, ot her yogis should endeavour t o
avoid t hinking of women in bot h t he waking st at e and t he dr eam
st at e.”
11 Shuk Muni t hen asked, “In Dwãr ikã, Shr i Kr ishna Bhagwãn
had 16,108 wives. It is said t hat he had t en sons and one daught er
by each wife. How should one under st and t his?”
12 Shr iji Mahãr ãj clar ified, “The incident s of Dwãr ikã are one
t hing, and t he incident s of Vr aj ar e anot her . In Dwãr ikã, Shr i
Kr ishna Bhagwãn had adopt ed t he principle of Sãnkhya. A follower
of t he Sãnkhya pr inciple believes his own self t o be dist inct fr om t he
mind, body and indriyas. While per for ming all act ions, he does not
regard himself as being t he doer of t hose act ions, nor does he
exper ience eit her joy or gr ief fr om t hose act ions. That was t he
pr inciple adopt ed by Shr i Kr ishna Bhagwãn t her e; t her efor e he was
said t o be uninfluenced. The Sãnkhya pr inciple adopt ed by Shr i
Kr ishna Bhagwãn in Dwãr ikã is t he ver y same Sãnkhya pr inciple
obser ved by kings such as J anak, who wor shipped God as
householder s. In t he same way, Shr i Kr ishna Bhagwãn was also a
householder and was known as t he king of Dwãr ikã. Ther efor e,
because he followed t he Sãnkhya pr inciple, he r emained uninfluenced
as well.
13 “In Vr undãvan, however , Shr i Kr ishna Bhagwãn had adopt ed
t he pr inciple of Yoga, by which he maint ained his vow of per fect
The Vachanãmr ut 146
brahmacharya despit e associat ing wit h women. At t hat t ime, he
displayed t he powers of Narnãr ãyan Rishi wit hin himself. In t he
Shr imad Bhãgwat , Kapildev explains t o Devhut i, ‘No one except
Nar nãr ãyan Rishi is capable of over coming my m ãyã in t he for m of
women.’ But , Shr i Kr ishna Bhagwãn conquer ed lust while
associat ing wit h women.
14 “Now consider t he following incident : When Dur vãsã Rishi came
and Shr i Kr ishna Bhagwãn began sending all of t he gopis wit h
dishes filled wit h food for him, t he gopis asked, ‘How shall we cr oss
t he Yamunãji r iver ?’
15 “At t hat t ime, Shr i Kr ishna Bhagwãn said, ‘Tell Yamunãji t hat
if Shr i Kr ishna is for ever a brahmachãri, t hen make way for us.’
When t he gopis t old t his t o Yamunãji, it made way for t hem.
16 “Aft er feeding t he r ishi, all of t he gopis asked him, ‘The
Yamunãji is in our way. How shall we r et ur n home?’
17 “The r ishi t hen asked, ‘How did you come?’
18 “The gopis explained, ‘We t old Yamunãji t hat if Shr i Kr ishna is
forever a brahmachãri, t hen make way for us. So it made way for
us. But how shall we r et ur n home now?’
19 “Dur vãsã Rishi t hen said, ‘Tell Yamunãji t hat if Dur vãsã Rishi
is for ever fast ing, t hen make way for us.’ Ther eaft er , when t he gopis
said t his t o Yamunãji, it made way for t hem. Seeing t his, t he gopis
wer e ext r emely sur pr ised. However , t hey wer e unable t o r ealise t he
gr eat ness of Shr i Kr ishna Bhagwãn or t he r ishi.
20 “Shr i Kr ishna Bhagwãn played wit h t he gopis while
maint aining his vow of per fect brahmacharya and was t herefore st ill
a brahmachãri. Dur vãsã Rishi also unit ed his ãt m ã wit h Shr i
Kr ishna Bhagwãn – t he ãt m ã of all – and alt hough he at e all of t he
food offered by t he gopis, he was st ill for ever fast ing, because in
realit y, he had fed all of t he food t o God. Thus, t he act ions of t he
ext remely great cannot be comprehended.
21 “If one looks for followers of t he Sãnkhya pr inciple, one could find
t housands. However , t o be an urdhvaretã by way of yogic powers is
only possible for Nar nãr ãyan. In addit ion, a t rue devot ee of
Nar nãr ãyan can also gr adually develop fir m brahmacharya by t he
power of his wor ship, but ot her s cannot .
The Vachanãmr ut 147
22 “Fur t her mor e, if semen is dischar ged t hr ough t he genit als in t he
waking or dr eam st at e, one cannot be called a brahmachãri.
Nevert heless, a person who obser ves eight -fold renunciat ion of women
is walking on t he pat h of brahmacharya; so wit h t ime, by t he gr ace
of Nar nãr ãyan, he will gr adually become a fir m brahmachãri.
23 “When I was young, I had hear d t hat semen is also r eleased
t hr ough one’s sweat . So in or der t o r et ain My semen, I lear nt t wo
t ypes of jal-bast i, and also kunjar-kriyã. In or der t o conquer lust , I
lear nt many yogic ãsanas as well. When I slept at night , I slept in
t he post ure of gorakh-ãsan t o prevent t he discharge of semen even in
t h e dr eam st at e. To conquer lust , I endeavour ed so vigor ously t hat
My body st opped sweat ing, and I no longer felt eit her t he cold or t he
heat . Then, when I came t o Rãmãnand Swãmi, he t r ied t o make Me
sweat by past ing ãval leaves all over My body. Even t hen, My body
would not sweat . So, conquer ing lust is t he most difficult of all
spir it ual endeavour s. Never t heless, a per son who has t he fir m
st r engt h of t he upãsan ã of God, has become absolut ely free from
desires for vishays, and is fir mly r esolut e in r emaining free of worldly
desires becomes free of lust by t he grace of God.”
24 Ther eaft er Nit yãnand Swãmi asked, “What is t he met hod of
becoming fr ee of wor ldly desir es? Is it list ening t o such t alks, or is it
vairãgya?”
25 Shr iji Mahãr ãj r eplied, “Vairãgya alone cannot last ; ult imat ely,
it is dest royed. Therefore, aft er developing knowledge of t he ãt m ã
and t hor ough gnãn of God’s for m, one should t hink, ‘I am t he ãt m ã,
char act er ised by et er nal exist ence, consciousness and bliss, wher eas
t he body and t he brahmãnd are m ãyik and per ishable. How can t hey
compar e t o me? Mor eover , my Ishtadev is Pur ushot t am Bhagwãn,
who t r anscends even Akshar – t he support er of count less millions of
brahmãnds. I have t he fir m r efuge of t hat God.’ Vairãgya cult ivat ed
fr om such t hought s is said t o be compounded wit h gnãn. It is t his
vairãgya t hat is never dest r oyed. For example, a bur ning flame is
ext inguished when wat er is pour ed over it . However , t he vadvãnal
fir e t hat r est s in t he ocean cannot be ext inguished even by t he wat ers
of t he ocean it self. Similar ly, vairãgya compounded wit h gnãn is like
t he vadvãnal fir e and t he fir e of light ning – it is inext inguishable.
Wit hout t hat gnãn t hough, ot her for ms of vairãgya cannot be
t rust ed.
The Vachanãmr ut 148
26 “My vairãgya is like t hat of t he fir e of light ning and t he
vadvãnal fir e. This nat ur e of Mine is known by t hose who have
st ayed ext r emely close t o Me. However , t hose who r emain far fr om
Me ar e unable t o r ealise My nat ur e. Fur t her mor e, t his Mulji
Br ahmachãr i may appear t o be naïve, yet he t hor oughly knows My
nat ur e, r ealising, ‘Mahãr ãj is as aloof as ãkãsh. He has no pr ejudices
against or in favour of anyone.’ Because he knows My nat ur e as
being so, he possesses virt ues like t hose of God. Moreover, t he
antaryãm i God r esiding wit hin all explains t o t he minds of all men
and women, ‘Ther e is no fault what soever in t his Br ahmachãr i.’
27 “The means of acquir ing such vir t uous qualit ies is as follows:
Whoever believes t he great Purush t o be absolut ely free of flaws
becomes t ot ally flawless himself. If, however , a per son per ceives
flaws in t he gr eat Purush, t hat per son’s int ellect becomes pollut ed,
and enemies – i.e., lust , anger , et c. – all come t o dwell wit hin his
hear t . As a r esult , t he hear t of t hat per son who per ceives fault s in
t he S atpurush is gr avely t r oubled by dist ur bing t hought s. Alt hough
he may pr act ise satsang, he never ceases t o be unhappy.
28 “Those who ar e wise r ealise all My char act er ist ics by st aying
close t o Me. They r ealise, ‘Mahãr ãj has no affect ion for any object in
t his wor ld t hat can ar ouse infat uat ion – wealt h, women, or nament s,
food and dr ink, et c. In fact , Mahãr ãj r emains deject ed fr om all t hese
t hings. When, out of compassion, He allows some per son t o sit near
Him or t alks t o him of gnãn, it is purely out of compassion for t he
liberat ion of t he jiva.’ On t he ot her hand, t hose who ar e fools –
whet her t hey st ay near or far – cannot under st and My nat ur e as
such.
29 “These discourses can only be underst ood by a person who has
ãt m ã-r ealisat ion, who – beholding t he form of God wit hin his ãt m ã –
offers bhakti t o Him and who does not forsake t he worship of God
even aft er becoming brahmarup. Therefore, aft er developing ãt m ã-
r ealisat ion and under st anding t he gr eat ness of God’s for m, no desir e
for any object r emains. Once wor ldly desir es ar e er adicat ed, a per son
may experience pain and pleasure according t o t he prãrabdha of his
body, but t he indriyas no longer r emain shar p.
30 “The indriyas are t he spokes of t he manomay chakra. They
become blunt on ly by t he complet e r ealisat ion of Br ahma and
Par abr ahma – who t r anscends Br ahma. For example, if a per son
whose t eet h have become ver y sensit ive as a r esult of sucking lemons
The Vachanãmr ut 149
has t o chew some chan ã, he could never chew t hem. If he wer e
ext r emely hungr y, he would at most swallow t hem, but he would be
unable t o chew t hem. Similar ly, a per son who has t hor oughly
realised t he great ness of God and t he ãt m ã feels no joy what soever in
any of t he pleasures of t he vishays of any r ealm. While t he
prãrabdha of t he body per sist s, he may indulge in food, dr ink and
ot her object s, but he would do so in t he manner of a person wit h
sensit ised t eet h swallowing whole chan ã.
31 “To eradicat e worldly desires, however, is indeed an ext remely
difficult t ask. In fact , t hey remain even aft er mast er ing sam ãdhi.
Aft er at t aining sam ãdhi, t her e is no way a per son can r et ur n fr om
t he for m of Br ahma back int o his body. Yet , if he does r et ur n, it is
because of one of t hr ee r easons: Fir st ly, he r et ur ns t o his body fr om
sam ãdhi if he har bour s desir es for wor ldly pleasur es. Or , if someone
is ext r emely power ful, he can ent er int o sam ãdhi and r et ur n t o t he
body accor ding t o his own will. Last ly, if t her e is anot her per son who
is much mor e power ful t han oneself, t hen t hat per son can br ing one
back int o t he body fr om sam ãdhi. These ar e t he t hr ee ways of
r et ur ning t o t he body fr om sam ãdhi.
32 “When sam ãdhi occur s, a per son has t he darshan of Br ahma
and sees t he divine light of Brahma t o be like t hat of count less
millions of suns. If, at t hat t ime, t hat per son does not have much
under st anding, he r egar ds t he for m of t he manifest Pur ushot t am
Bhagwãn t o be inferior and believes Brahma t o be superior, t hereby
commit t ing a br each of upãsan ã. That is why fir m fait h should be
developed in t he manifest for m, because only t hen can all t hings be
accomplished. I have also fir mly r esolved t hat I shall not allow any
flaw what soever t o r emain in anyone who sincer ely sur r ender s his
mind unt o Me, t hereby not allowing even a lit t le dist ance t o remain
bet ween us.”
33 Ther eupon Mukt ãnand Swãmi asked, “What ar e t he
char act er ist ics of a per son who has sur r ender ed his mind, and what
ar e t he char act er ist ics of a per son who has not sur r ender ed his
mind?”
34 Shr iji Mahãr ãj r eplied, “If a per son who has sur r endered his
mind t o God is unable t o be present while t he t alks of God are on -
going, or for t he darshan of God, he experiences int ense remorse in
his heart . Whenever he list ens t o t he t alks of God and does t he
darshan of God, his love for God cont inually incr eases, but never does
The Vachanãmr ut 150
his mind r ecede fr om t hose t alks and darshan . Moreover, when God
gives a command t o someone t o st ay far away, a per son who has
sur r ender ed his mind would t hink t o himself, ‘If t hat command wer e
given t o me, I would gladly go t o Bur ãnpur or Kãshi, or anywher e
else for t hat mat t er .’ A per son who r emains happy living accor ding
t o t he wishes of God in t his way is near t o Me, even if he is a
t housand miles away.
35 “On t he ot her hand, a per son who has not sur r ender ed his mind
in t his way is as good as being hundreds of t housands of miles away,
even t hough he may be st aying ver y close t o Me. In fact , I am afr aid
of even giving advice t o a person who has not surrendered his mind t o
Me, as I fear , ‘Will he accept it posit ively or adver sely?’ These ar e
t he char act er ist ics of a per son who has sur r ender ed his mind and of a
per son who has not .”
| | Vachanãmr ut Gadhadã I-73 | | 73 | |
Ga d h a d ã I -74
Un d er st a n d i n g I s Mea su r ed i n Ti mes of Ha r d sh i p
1 On t he mor ning of Vaishãkh sudi 11, Samvat 1876 [24 April
1820], Swãmi Shr i Sahajãnandji Mahãr ãj was sit t ing on a lar ge,
decorat ed cot on t he plat form under t he neem t ree in front of t he
mandir of Shr i Vãsudevnãr ãyan in Dãdã Khãchar ’s darbãr in
Gadhadã. He was dr essed ent ir ely in whit e clot hes. At t hat t ime, an
assembly of munis as well as devot ees from various places had
gat her ed befor e Him.
2 Shr iji Mahãr ãj t hen began, “The ext ent of one’s vairãgya and
one’s under st anding can be measur ed only when one encount er s
vishays, or in t imes of some har dship, but not ot her wise. That being
so, what can be said about sit uat ions of ext r eme pr osper it y or
har dship? For example, ever yone must have r ealised t he st at e of
t heir own antahkarans dur ing t he minor difficult y t hat r ecent ly
befell Dãdã Khãchar .”
3 Ther eupon Mukt ãnand Swãmi comment ed, “It is but nat ur al
t hat in one’s hear t , one sides wit h God’s devot ees. That t oo, wit h t he
under st anding t hat if t he Sat sang fellowship flourishes, many people
will benefit ; but if t he Sat sang fellowship suffer s a set back in any
way, no one will benefit . That is why joy and gr ief ar e exper ienced.”
The Vachanãmr ut 151
4 Shr iji Mahãr ãj t hen explained, “We ar e t he ser vant s of Shr i
Kr ishnanãr ãyan; so we should be pleased wit h what ever pleases
Him. If it is His wish, t hen Sat sang will flour ish; and if He wishes
for it t o decrease, t hen it will decrease. Moreover, if God seat s us on
an elephant , we should r emain happy by sit t ing on an elephant ; and
if He seat s us on a donkey, t hen we should r emain happy by sit t ing
on a donkey; but we should not harbour t he slight est affect ion for
anyt hing except t he holy feet of God. Thus, in what ever way Sat sang
develops accor ding t o His wish, we should r emain cont ent . If He so
wishes, let everyone in t he world become satsangis ; or if He so
wishes, let all satsangis cease t o r emain satsangis . But in no way
should we har bour any joy or gr ief in our minds, because ever yt hing
happens by t he will of God. So, just as a dry leaf is blown in t he air
accor ding t o t he dir ect ion of t he wind, we should also r emain
dependent on Him and joyfully worship God, not allowing any
fr ust r at ion t o ent er our minds.”
| | Vachanãmr ut Gadhadã I-74 | | 74 | |
Ga d h a d ã I -75
Red eemi n g Seven t y-On e Gen er a t i on s
1 On Vaishãkh vadi 11, Samvat 1876 [8 May 1820], Swãmi Shr i
Sahajãnandji Mahãr ãj was sit t ing on a lar ge, decor at ed cot under t he
neem t ree in front of t he mandir of Shr i Vãsudevnãr ãya n in Dãdã
Khãchar ’s darbãr in Gadhadã. He was wear ing a gar land of yellow
flower s ar ound His neck and was dr essed ent ir ely in whit e clot hes.
At t hat t ime, an assembly of munis as well as devot ees from various
places had gat hered before Him.
2 Ther eupon Sur ã Khãchar asked, “It is said t hat 71 gener at ions
i

of a family t hat cont ains a devot ee of God are redeemed. But many in
t hat lineage may even be enemies of t he S ant and of God. So in what
way are t hey redeemed?”

i
Ot her int er pr et at ions of t he or iginal t ext , which ar e also in accor dance wit h t he
Hindu scr ipt ur es, include 21 and 101 gener at ions. The 21 gener at ions include
t he cur r ent gener at ion, t he 10 pr evious gener at ions and t he 10 following
gener at ions.
The Vachanãmr ut 152
3 Shr iji Mahãr ãj answered, “Devhut i harboured profound love
t owar ds Kar dam Rishi as her husband, yet she was r edeemed
because of her affect ion for him. The 50 daught er s of King Mãndh ãt ã
who mar r ied Saubhar i Rishi wer e at t r act ed t o him by his handsome
appear ance. Alt hough t heir affect ion for Saubhar i was bor n of lust ,
st ill t hey all at t ained liber at ion like Saubhar i Rishi himself.
Ther efor e, if all t he member s of a family in which t her e is a devot ee
believe, ‘We are indeed very fort unat e t o have a devot ee of God in our
family,’ and keep affect ion for t he devot ee wit h such an
under st anding of his gr eat ness, t hen all of t he member s of t hat
family will at t ain liber at ion. Even if t he devot ee’s forefat hers who
have died and have gone t o swarg r ealise, ‘We ar e indeed ver y
fort unat e t o have a devot ee of God in our family,’ and t hey also keep
affect ion for t he devot ee, t hen t hose forefat hers will at t ain liberat ion
as well.
4 “However, a person who keeps animosit y t owards a devot ee of
God does not at t ain liberat ion. As his hat red t owards t he devot ee
incr eases, his mind becomes mor e and mor e pollut ed. In fact , when
he dies, he falls int o t he same pit of narak as t hat ent er ed by a person
who has commit t ed t he five gr ave sins
10
. Thus, all t hose who have
affect ion for a devot ee of God, regardless of whet her t hey are family
member s or not , at t ain liber at ion.”
5 Ther eaft er Nãjã J ogiyã asked, “Suppose t here is one devot ee of
God wit h r esolut e fait h and anot her wit h only a lit t le fait h. Alt hough
out wardly t hey bot h appear t o be good, how can t he t wo be
r ecognised?”
6 Shr iji Mahãr ãj explained, “One who has precise gnãn of t he
nat ure of t he ãt m ã, fir m vairãgya, as well as per fect bhakti and
swadharma should be known t o have perfect fait h. Even if one of
t hese four fact or s is lacking, t hen despit e having fait h, it is st ill
wit hout t he knowledge of God’s great ness. If all four fact ors are
t ot ally pr esent , t hen t hat should be known as fait h in God coupled
wit h t he knowledge of His gr eat ness.”
| | Vachanãmr ut Gadhadã I-75 | | 75 | |
The Vachanãmr ut 153
Ga d h a d ã I -76
An An gr y P er son , a J ea lou s P er son ,
a Decei t fu l P er son a n d a n Egot i st i ca l P er son
1 On t he sudi Ekãdashi of t he fir st J yesht ha, Samvat 1876 [23
May 1820], Swãmi Shr i Sahajãnandji Mahãr ãj was seat ed in His
residence in Dãdã Khãchar ’s darbãr in Gadhadã. He was dressed
ent ir ely in whit e clot hes. At t hat t ime, some senior sãdhus were
seat ed before Him.
2 Addr essing t hem, Shr iji Mahãr ãj said, “There are four t ypes of
people I do not get along wit h, even if t hey happen t o be devot ees of
God: an angr y per son, a jealous per son, a deceit ful per son, and an
egot ist ical person. Of t hese, bot h anger and jealousy are dependent
on egot ism. Fur t hermore, I can never believe a lust ful person t o be a
satsangi. In fact , even if such a per son happens t o be in t he Sat sang
fellowship, he is as good as a non -believer .”
3 Cont inuing, Shr iji Mahãr ãj said, “A t r ue satsangi is a person
who has absolut ely no flaws in t he observance of t he five religious
vows
4
and who r emains t ot ally undist ur bed unt il t he end of his life
r egar dless of what ever st er n commands I may impose – even if I
compel him t o for sake his pr efer ences and enfor ce My own. In fact , I
effort lessly and nat urally develop affect ion for such a devot ee. On t he
ot her hand, I cannot develop affect ion for a devot ee wit hout such
qualit ies, even if I t r y. This is because My nat ur e is such t hat I can
only develop affect ion for a person who possesses in his hear t such
perfect bhakti for God.”
| | Vachanãmr ut Gadhadã I-76 | | 76 | |
Ga d h a d ã I -77
Not I n va li d a t i n g Dh a r ma u n d er t h e P r et ext of Gnã n
1 On t he Amãs of t he second J yesht ha, Samvat 1876 [10 J uly
1820], Swãmi Shr i Sahajãnandji Mahãr ãj was sit t ing on a lar ge,
decorat ed cot on t he veranda out side t he west -facing r ooms in fr ont of
t he mandir of Shr i Vãsudevnãr ãya n in Dãdã Khãchar ’s darbãr in
Gadhadã. He was dr essed ent ir ely in whit e clot hes. At t hat t ime, an
assembly of munis as well as devot ees fr om var ious places had
gat her ed befor e Him.
The Vachanãmr ut 154
2 In t he assembly, t he munis were engaged in a quest ion -answer
dialogue amongst t hemselves. Dur ing t he dialogue, a muni, out of
misunder st anding, began t o invalidat e dharma on t he basis of his
fait h in God.
3 Hear ing t his, Shr iji Mahãr ãj comment ed, “A per son who
for sakes dharma under t he pret ext of t he gnãn of God should be
considered t o be demonic. The for m of God possesses count less
redempt ive qualit ies
8
, which Pr ut hvi has descr ibed t o Dhar ma in t he
fir st cant o of t he Shr imad Bhãgwat . Ther efor e, a per son who has
accept ed t he r efuge of God acquires t hese redempt ive virt ues.
Moreover, a person who has fait h in God also acquires t he 30
at t ribut es of a sãdhu
11
described in t he 11
t h
cant o of t he Shr imad
Bhãgwat . Therefore, one who does not possess t he 30 at t ribut es of a
sãdhu should not be considered t o be a t rue sãdhu. Conver sely, a
person who does have fait h in God definit ely does acquire t he
r edempt ive vir t ues of God wit hin his hear t . When t hese vir t ues of
God are acquired by a sãdhu, he also acquir es t he 30 at t r ibut es of a
sãdhu. Fr om t oday onwar ds, t hen, whosoever for sakes dharma – in
t he form of t he five religious vows
4
– solely advocat ing t he st r engt h of
bhakti or gnãn, is a blasphemer of t he gur u and gur u’s wor d.
Anyone who even t alks of such a lapse in dharma should be called a
non -believer and t old, ‘You have sided wit h demons, and we shall not
accept it .’ Wit h such wor ds, t he t alks of t hat unr ight eous per son
should be dismissed.”
4 Ther eaft er , a sãdhu asked, “Mahãr ãj, t her e may be an
ext r emely st aunch devot ee of God who suffers great pain and who
babbles meaninglessly at t he t ime of deat h, whereas a person who
does not seem t o be a t rue devot ee appears ext remely composed at t he
t ime of his deat h. In fact , he dies in comfor t , r ealising t he immense
glory of God – and even expr essing His gr eat ness. What is t he
reason behind t his? Please explain why a pious person’s deat h
appear s t o be unpleasant in compar ison t o an or dinar y per son’s
deat h, which appears t o be pleasant ?
5 Shr iji Mahãr ãj explained, “A per son’s mind is influenced by t he
eight fact ors of place, t ime, act ion, company, medit at ion , mant r a,
init iat ion and scr ipt ur es. If t hese eight fact or s ar e pur e, t he mind
becomes pur e; if t hey ar e impur e, t he mind becomes impur e.
6 “Also, God’s m ãyã inspir es t he dharmas of t he four yugs t o
pr evail in t ur n wit hin a per son’s hear t . If, at t he t ime of deat h, t he
The Vachanãmr ut 155
dharma of Sat ya-yug is prevalent , t hen deat h appears very pleasant .
If t he dharma of eit her Tr et ã-yug or Dwãpar-yug pr evails, t hen deat h
appears less pleasant . But when t he dharma of Kali-yug pr evails at
t he t ime of deat h, t hen deat h appear s ext r emely unpleasant . In t his
way, t he pleasant ness and unpleasant ness of deat h is det er mined by
kãl as well.
7 “The t hr ee st at es – waking, dr eam and deep sleep – are also
fact or s. If, at t he t ime of deat h, t he waking st at e is pr evalent , t hen
even a sinner would die while st ill being act ive. If t he dr eam st at e
prevails at t he t ime of deat h, t hen a per son dies mumbling somewhat
incoherent ly, even if he happens t o be a devot ee of God.
Fur t her mor e, if at t he t ime of deat h, t he deep sleep st at e is
pr edominant , t hen r egar dless of whet her one is a devot ee of God or a
non -believer, one passes away unconsciously, unable t o say
anyt hing – eit her good or bad. However, if one dies while t horoughly
r ealising one’s jivãt m ã as t r anscending t hese t hr ee st at es and as
being brahmarup, one passes away displaying all t he powers of God.
Passing away in such a way – t hat is, aft er becoming brahmarup
and displaying such power s – is possible only for devot ees of God; it is
not possible for any non -believer . In t his way, kãl as well as t he
t hree st at es det ermine t he pleasant ness and unpleasant ness apparent
at t he t ime of deat h.
8 “Nevert heless, even if a non -believer dies speaking nor mally –
wit h t he waking st at e being pr edominant – t hat does not imply in
any way t hat he will at t ain liberat ion . In fact , r egar dless of whet her
he dies pleasant ly or unpleasant ly, he goes only t o narak.
Conversely, regardless of whet her a devot ee of God speaks nor mally,
incoher ent ly or maybe even r emains silent at t he t ime of deat h, he
definit ely at t ains liber at ion. There is no doubt what soever in t his
fact . All devot ees of God should r ealise t his. Alt hough a devot ee of
God appears t o be suffering pain when passing away due t o fact ors
such as t he dr eam st at e, et c., in fact , due t o t he grace of God, he
exper iences gr eat bliss wit hin. So t hen, even if at t he t ime of his
deat h a devot ee passes away babbling incoher ent ly, no doubt s at all
should ever be ent ert ained regarding his liberat ion .”
| | Vachanãmr ut Gadhadã I-77 | | 77 | |
The Vachanãmr ut 156
Ga d h a d ã I -78
Th e P r ed omin a n ce of P la ce, Time, Et c.
1 On Ãshãdh sudi 3, Samvat 1877 [13 J uly 1820], Swãmi Shr i
Sahajãnandji Mahãr ãj was sit t ing on t he ver anda out side t he west -
facing r ooms in fr ont of t he mandir of Shr i Vãsudevnãr ãyan in Dãdã
Khãchar ’s darbãr in Gadhadã. He was wear ing a whit e khes and
had cover ed Himself wit h a whit e cot t on clot h. He was also wear ing
a whit e pãgh on His head and a garland of whit e flowers around His
neck. At t hat t ime, an assembly of munis as well as devot ees from
var ious places had gat her ed befor e Him.
2 Shr iji Mahãr ãj t hen said, “All sãdhus, please list en. I wish t o
ask a quest ion.”
3 The sãdhus responded, “Please do ask, Mahãr ãj.”
4 Ther eupon Shr iji Mahãr ãj asked, “If t he eight influences of
place, t ime, act ion, company, mant r a, medit at ion of t he deit ies,
init iat ion and scr ipt ur es ar e favour able, t hey pur ify one’s mind;
however , if t hese eight influences ar e unfavour able, t hey pollut e one’s
mind. But do t he sanskãrs of t he karmas performed in past lives
have any influence on t hese eight fact or s?”
5 The munis answer ed, “It seems t hat t he karmas of past lives do
play a role. If one’s past karmas ar e favour able, one is bor n in a
favour able place; if t hey ar e unfavour able, one is bor n in an
unfavour able place. In t he same manner , t he ot her seven fact or s of
t ime, act ions, et c., ar e also det er mined by past karmas. So yes, past
karmas appear t o play t he predominant role in all of t hem. The eight
influences of place, t ime, et c., may be pr edominant in cer t ain
cir cumst ances, but past karmas ar e pr edominant in all
cir cumst ances.”
6 Ther eupon Shr iji Mahãr ãj quest ioned, “Fr om what pr inciple in
t he scr ipt ur es do you claim t hat past karmas play t he predominant
role among all of t he influences – fr om place and t ime, up t o t he
deit ies one wor ships? Please quot e any r efer ence fr om t he scr ipt ur es.
Aft er all, only in t he J ain scr ipt ur es – and not in any ot her – does one
find t he predominance of only karmas. Ot her scr ipt ur es pr omot e
only t he predominance of t he company of God and His Bhakta.
Moreover, because you advocat e t he predominance of only past
karmas, ar e you t r uly nãstiks super ficially disguised as satsangis , or
what ? This is because no one except t he nãstiks promot e t he
The Vachanãmr ut 157
predominance of karmas. They believe t he Vedas, t he Shãst r as, t he
Pur ãns, and t he Mahãbhãr at and ot her It ihãs scr ipt ur es t o be false;
t hey only accept t heir own scr ipt ur es wr it t en in t he Mãgdhi dialect
as aut hent ic. Thus, it is out of foolishness t hat t hey pr omot e karmas
only.
7 “If t he eight fact or s of place, t ime, et c., var y accor ding t o past
karmas, t hen why has t he hundr ed-feet -deep underground wat er not
r isen t o t he sur face for t he many pious kings who have been bor n in
t he r egion of Mãr vãd? If t he influence of place was cont rolled by past
karmas, t hen t he wat er -t able should rise for people who have
performed good deeds and fall for sinner s. This is not t he case,
however , because in t he r egion of Mãr vãd, bot h sinner s and pious
people suffer from t he problem of wat er being found deep
under gr ound. In r ealit y, each place does not lose it s inher ent
char act er ist ics. Thus, place, t ime, et c., do not var y accor ding t o past
karmas.
8 “Therefore, a person who desires his own liberat ion should not
uphold t he predominance of karmas in t he way t hat nãstiks do. If
t he eight influences of place, t ime, et c., ar e unfavour able, he should
for sake t hem and seek only favour able influences.
9 “Mor eover , just as favour able and unfavour able places exist
out side t he body, one’s body can also be a favourable or unfavourable
‘place’. If t he ‘place’ – in t he form of t he body – is favour able when
t he jiva r esides wit hin it , t hen r edempt ive vir t ues such as nobilit y,
cont ent ment , compassion, dharma, et c., develop. However , if t he
‘place’ – in t he form of t he body – is unfavour able when t he jiva
r esides wit hin it , t hen vices such as lust , anger , avar ice, infat uat ion ,
matsar , ar r ogance, et c., develop inst ead.
10 “Also, favourable and unfavourable company should be
dist inguished as follows: When no dist ance r emains at all bet ween
one and t he per son whose company is kept , t hat is known as t r ue
associat ion . Out war dly, even enemies embr ace each ot her , yet t heir
hear t s ar e hundr eds of t housands of miles apar t . Such out war d
associat ion cannot be called associat ion; only associat ion t hat is kept
by t hought , word and deed can be called associat ion. One should
keep such associat ion – by t hought , word and deed – only wit h God or
His Bhakta, as it leads t o t he liberat ion of one’s jiva. But one should
never associat e wit h a sinner .”
The Vachanãmr ut 158
11 Then, at midday, Shr iji Mahãr ãj called all of t he young, st udent
sãdhus nea r and request ed, “All of you st udent sãdhus, please ask
Me quest ions.”
12 Thereupon Mot ã Shivãnand Swãmi asked, “How can a per son
who has unwaver ing fait h in God be r ecognised?”
13 Shr iji Mahãr ãj r eplied, “A per son wit h unwaver ing fait h in God
r egar ds all act ions performed by God as redempt ive – whet her t hey
be good or bad. Whet her God wins or loses, or at t imes even r uns
away; whet her He shows pleasur e or gr ief; in fact , however many
count less kinds of act ions a fait hful devot ee wit nesses, he says, ‘All
act ions of God are for t he sake of liberat ion.’ If, whenever t he devot ee
speaks, he speaks in t his manner only, t hen he should be known t o
have absolut e fait h in God.”
14 Ther eaft er Nir mãnãnand Swãmi asked, “How can a per son
prevent t he development of a fault -finding at t it ude t owards God and
His sãdhus?”
15 Shr iji Mahãr ãj answered, “If a person possesses t he aforesaid
unwavering fait h in God, t hen he never develops a fault -finding
at t it ude t owar ds God. Fur t her mor e, when he t hinks upon t he
great ness of t he ser vant s of such a gr eat God, he never per ceives
fault s in t he devot ees of God eit her.”
16 Then Nir mãnãnand Swãmi and Nãnã Pr agnãnand Swãmi bot h
asked, “How can one realise t he form of God in all t he t hree st at es of
waking, dream and deep sleep?”
17 Shr iji Mahãr ãj replied, “If t he pure sanskãrs fr om one’s pr evious
lives are powerful, t hen one can const ant ly see t he form of God in all
t hree st at es. If one who const ant ly experiences fear, lust or love for
somet hing can see object s besides God const ant ly in all t hr ee st at es,
t hen what is sur pr ising about being able t o see God const ant ly as
well? He can definit ely be seen.”
18 Nãnã Shivãnand Swãmi t hen asked, “How can someone wit h an
unfalt er ing foundat ion in t he Sat sang fellowship be r ecognised? That
is the fir st quest ion. The second quest ion is: How can t he enemies –
i.e., egot ism, lust , anger , avar ice, matsar , jealousy, ar r ogance, et c. –
be dest royed?”
19 Shr iji Mahãr ãj explained, “A person who is absolut ely loyal t o
Sat sang cannot t oler at e in t he least someone speaking ill of Sat sang.
For example, even t hough one may have had a disagr eement wit h a
The Vachanãmr ut 159
member of one’s family, one would be unable t o t olerat e anyone
speaking ill of t hem. Ther efor e, just as one is loyal t o one’s r elat ives,
if a per son is similar ly loyal t o Sat sang, t hen his foundat ion in
Sat sang is unfalt er ing.
20 “The answer t o t he second quest ion is: If one has such loyalt y for
Sat sang, how can one possibly har bour ar r ogance, matsar or jealousy
t owards t he S ant or satsangis ? Therefore, all of t he inner enemies –
egot ism, ar r ogance, matsar , jealousy, et c. – of a person who is loyal
t o Sat sang are dest royed. However, if a person does not have such
loyalt y for satsangis , and r egar ds satsangis and kusangis as equal,
t hen however highly he may be r egar ded in Sat sang, he is sur e t o
ult imat ely fall fr om Sat sang.”
21 Th en Nãnã Ãt mãnand Swãmi asked, “God and His S ant may
boldly t ell someone what ever needs t o be said, wit h t he fait h,
‘Whet her he is pr aised or r ebuked, he will not fall fr om Sat sang in
any way.’ How can one ear n such t r ust of God and His S ant? That
is one quest ion. The second quest ion is: How can a per son win t he
affect ion of all of t he sãdhus, just as he has won t he affect ion of t he
sãdhu he is pr esent ly st aying wit h?”
22 Shr iji Mahãr ãj r eplied, “As in t he answer t o Shivãnand Swãmi’s
quest ion, if a per son is ext r emely loyal t o Sat sang, God and His S ant
do not hesit at e in r epr imanding him. They never lack fait h in him;
t hat is, t hey never feel, ‘If he is r epr imanded, he will leave t he
Sat sang fellowship.’ Rat her , t hey have fir m fait h and believe, ‘His
satsang is fir m, so t her e is no danger in r epr imanding him.’
23 “The answer t o t he second quest ion is: He may leave t he per son
he was pr eviously st aying wit h because he was unable t o get along
wit h him, and subsequent ly go and st ay wit h anot her per son.
Despit e t his, t hough, he is unable t o t oler at e ot her s speaking ill of t he
per son he or iginally st ayed wit h. Thus, all of t he sãdhus feel, ‘This
per son is not ungr at eful. He is a ver y good sãdhu because he has not
forgot t en t hat he is indebt ed t o t he person from whom he has learnt
even a lit t le.’ Realising t his, all of t he sãdhus like him. On t he ot her
hand, if he leaves t he per son he was pr eviously st aying wit h t o st ay
wit h anot her per son, and subsequent ly speaks ill of t he person he
or iginally st ayed wit h, all of t he sãdhus feel, ‘This per son is
ungr at eful. In t he fut ur e, if he does not get along wit h any of us, he
will sur ely speak ill of us t oo.’ As a r esult , no one likes him.”
The Vachanãmr ut 160
24 Thereaft er Daharãnand Swãmi asked, “God t r anscends Akshar ;
He is beyond mind and speech; and He is imper cept ible t o all. Why,
t hen, can ever yone see Him as manifest ?”
25 Shr iji Mahãr ãj replied, “God – who t r anscends Akshar , who is
beyond mind and speech, and who is impercept ible – Himself, out of
compassion, r esolves, ‘May all t he enlight ened and unenlight ened
people on Mr ut yulok behold Me.’ Having r esolved in t his manner ,
God – whose will always pr evails – becomes perceivable t o all people
on Mrut yulok ou t of compassion.”
26 Tyãgãnand Swãmi t hen asked, “How is God pleased?”
27 Shr iji Mahãr ãj answered, “A person who want s t o please God
should not wish for bodily comfor t s. He should not even cr ave for t he
darshan of God. In fact , t o do exact ly as God commands is t he only
means t o please God.”
28 Then Lakshmanãnand Swãmi asked, “Wit h what under st anding
is one able t o feel t he wonder of having at t ained t he profound
associat ion of God and His sãdhus? Also, how can one feel elat ed all
day and night ?”
29 Shr iji Mahãr ãj replied, “A devot ee realises, ‘This God and t hese
sãdhus all r eside in Vaikunt h, Golok and Br ahmapur . In fact , all of
t hose abodes are present wherever God and t hese sãdhus r eside.
Ther efor e, I am ext r emely for t unat e in t hat I am able t o st ay in t he
presence of t hese sãdhus.’ If he under st ands t his, t hen he will
experience awe all day and night and will sway in an ocean of bliss
t hr oughout t he day.”
30 Par amãt mãnand Swãmi t hen asked, “How can one acquir e t he
30 at t ribut es of a sãdhu
11
descr ibed in t he 11
t h
cant o of t he Shr imad
Bhãgwat ?”
31 Shr iji Mahãr ãj replied, “A person who regards t he S ant who
possesses t he 30 at t r ibut es as a gur u and as a deit y, and associat es
wit h him by t hought , wor d and deed acquir es t hose 30 at t r ibut es. In
fact , all of t he scr ipt ur es st at e, ‘When one ser ves t he S ant, one
becomes like t he S ant.’”
32 Ther eaft er Shãnt ãnand Swãmi asked, “There is one devot ee who
const ant ly maint ains his vrut t i on t he for m of God. Ther e is anot her
devot ee who engages in worship and r emembr ance, and also list ens t o
and engages in discourses and devot ional songs relat ed t o God.
Which devot ee of God is t he bet t er of t he t wo?”
The Vachanãmr ut 161
33 Shr iji Mahãr ãj explained, “He who experiences nirvikalp
sam ãdhi and is not conscious of his body is t he bet t er of t he t wo, even
if he does not engage in discourses and devot ional songs relat ed t o
God. However, t here may be someone who is conscious of his body
and get s up fr om wor ship of his own accor d t o eat , dr ink and per for m
all bodily act ivit ies, yet does not list en t o or engage in t he discour ses
and devot ional songs relat ed t o God. In comparison t o him, a person
who list ens t o or engages in discourses and devot ional songs is
bet t er .”
34 Ãdhãr ãnand Swãmi t hen asked, “How should we behave so t hat
God and His S ant become pleased?”
35 Shr iji Mahãr ãj replied, “If we st rict ly adhere t o t he five religious
vows
4
and do not allow any sort of lapse in t heir observance, God and
His S ant will be pleased. There is not even t he slight est doubt about
t his.”
36 Then Vedãnt ãnand Swãmi asked, “What can a per son who has
previously behaved improperly do t o please God and His S ant?”
37 Shr iji Mahãr ãj answer ed, “God and His S ant become displeased
upon seeing impur e swabhãvs wit hin a person. When we develop
enmit y t owar ds t hose swabhãvs, t he S ant also r ealises t his, because
whenever one bears animosit y t owards someone, t he whole world
knows. Consequent ly, t he S ant, who himself is also an enemy of
t hose swabhãvs, sides wit h us and best ows compassion upon us,
showing us t he way t o conquer t hose swabhãvs by whichever means
possible. Therefore, developing bit t er hat red t owards t he part icular
base swabhãv t hat has led t o one’s disgrace, one should adopt means
t hat would t ot ally upr oot it . When we behave in t his way, God and
His S ant shower t ot al compassion upon us. Whenever God and His
disciples shower t heir compassion, one cont inues t o exper ience
ext r eme bliss wit hin one’s hear t . Also, one’s capacit y t o walk on t he
pat h of liberat ion increases, and t he st rengt h of one’s enemies – lust ,
anger , avar ice, et c. – decreases. Thus, God does help one who keeps
int ense enmit y t owar ds t hat bit t er enemy which causes dist r ess
wit hin one’s hear t . That is why it is necessar y t o bear animosit y for
one’s enemies of lust , anger , et c. It is t hus very beneficial t o develop
enmit y t owar ds one’s inner enemies.”
38 Thereaft er Bhagwadãnand Swãmi asked, “Mahãr ãj, just as one
fear s God when one is near Him, what under st anding should one
have so t hat one fear s God just as much when one is far fr om Him?”
The Vachanãmr ut 162
39 Shr iji Mahãr ãj explained, “J ust as one maint ains t he r espect of
God when He is near , t he same r espect r emains when He is far if one
t hor oughly under st ands t he gr eat ness of God. That gr eat ness should
be under st ood as follows: ‘Pur ushot t am Bhagwãn – who t r anscends
Akshar ; by whose wish count less millions of brahmãnds ar e cr eat ed;
who, by His power s, suppor t s t hese brahmãnds; who is vyatirek, yet
is pr esent wit hin ever yt hing as anvay, and while being anvay, is also
vyatirek fr om ever yt hing; who dwells wit hin each and ever y at om in
His antaryãm i for m just as He is in His manifest for m; wit hout
whose wish not even a blade of grass is able t o flut t er; who is
r esponsible for cr eat ing, sust aining and dest r oying count less millions
of brahmãnds; who administ ers pain and pleasure t o t he beings
residing t herein; and who is t he sole doer of all t hat happens –
manifest s on t his ear t h for t he liber at ion of t he jivas. Yet , when t hat
ver y God mount s a hor se, it appear s t hat t he hor se is car r ying Him;
t hough, in r ealit y, it is God who is t he upholder of t he hor se.
Fur t her mor e, when God sit s on t he ear t h, it seems t hat t he ear t h is
suppor t ing God; yet , in r ealit y, it is God who suppor t s t he ent ir e
eart h along wit h it s mobile and immobile forms of life. Moreover , at
night , t he light of t he moon, an oil lamp or a t or ch allow one t o have
t he darshan of God; or during t he day, t he light of t he sun allows one
t o have t he darshan of God. In r ealit y, however , it is t hat God who
pr ovides light t o t he sun, t he moon, and t he flames of fir e. Such ar e
t he magnificent power s of God. Despit e t his, t hough, God has become
like a human for t he sake of t he liberat ion of t he jivas, and He is
giving darshan t o me.’ If one underst ands t he great ness of God in
t his manner , t hen one can keep t he same respect for God when one is
far fr om Him as when one is near Him.”
40 Bhagwadãnand Swãmi t hen asked anot her quest ion, “Not hing
happens wit hout God’s will; t hat is, ever yt hing t hat happens is all
t he wor k of God alone. So when God or His devot ees encount er
har dships, why t hen, does He not alleviat e t heir dist r ess? Why does
He mer ely wish t o alleviat e t heir dist r ess?”
41 Shr iji Mahãr ãj explained, “When God assumes a human for m, it
is cust omar y for Him t o behave in absolut ely t he same manner as
humans do and not t o r eveal His t r anscendent al power s. This is how
all of t he act ions and incident s of God ar e descr ibed in t he scr ipt ur es.
Therefore, one may ent ert ain doubt s only when God exhibit s new
act ions. But as long as t he act ions of God are like t hose performed by
t he previous avat ãrs, no doubt s should be ent ert ained.”
The Vachanãmr ut 163
42 Then Nir malãnand Swãmi asked, “What under st anding is
required t o t horoughly realise t he great ness of t he S ant of God?”
43 Shr iji Mahãr ãj r eplied, “When one cont emplat es upon t he
gr eat ness of Mat sya, Kachchha, Var ãh , Vãman, Par shur ãm, Rãm,
Kr ishna and t he count less avat ãrs of God by t hinking, ‘God has
liberat ed count less jivas t hr ough Rãm, Kr ishna, and ot her avat ãrs. I
am ext r emely for t unat e t hat I have at t ained t he profound associat ion
of t he S ant of t hat very God’ – t hen one begins t o t horoughly realise
t he great ness of t he S ant day by day.”
44 Ther eaft er Nãr ãyanãnand Swãmi asked, “How is t he jiva anvay
wit h t he t hree bodies of sthul, sukshma and kãran ; and how is it
vyatirek fr om t hem?”
45 Shr iji Mahãr ãj answer ed, “When t he body encount er s pleasur e
and pain and t he jiva assumes t hat pleasur e and pain upon it self, t he
jiva is anvay wit h t he t hree bodies. When it believes it self t o be
dist inct fr om t he pleasur e and pain of t he t hree bodies, t hen t he jiva
is vyatirek fr om t hem.”
46 Shunyãt it ãnand Swãmi t hen asked, “When a per son pr act ises
satsang init ially, he has deep affect ion for t he S ant and t he
satsangis . But why does t his affect ion lat er decline?”
47 Shr iji Mahãr ãj explained, “Init ially, he holds t he S ant in ver y
high r espect . Lat er , however , when he per ceives a minor flaw in t he
S ant, he r egar ds it as a major flaw because of his own malicious
mind. As a r esult , his vicious nat ur e flour ishes, and his r espect for
t he S ant declines. Then, if he t hought fully er adicat es t his vicious
nat ur e, he becomes as pure as he was before. However , if he does not
do so, he ult imat ely falls fr om t he Sat sang fellowship.”
48 Ther eaft er Pr asãdãnand Swãmi asked, “What is t he cause of t he
jiva’s liber at ion?”
49 Shr iji Mahãr ãj answer ed, “To do exact ly as t he S ant says
wit hout har bour ing any doubt s is t he only cause of t he jiva’s
liber at ion.”
50 Then Tr igunãt it ãnand Swãmi asked, “What means should one
adopt when faced wit h adver se places, t imes, act ions and company?”
51 Shr iji Mahãr ãj explained, “The only way t o overcome adverse
places, t imes, et c., is t o escape fr om t hem by any means possible.”
The Vachanãmr ut 164
52 Nãnã Nir vikãr ãnand Swãmi t hen asked, “Despit e having fait h
in God, why ar e not one’s vicious desir es er adicat ed?”
53 Shr iji Mahãr ãj r eplied, “One’s vicious desir es ar e not er adicat ed
because one has not fully realised t he great ness of God.”
54 Then Mot ã Yogãnand Swãmi asked, “Despit e having per fect
fait h in God, why does a person st ill not develop affect ion for God and
discourses relat ed t o God?”
55 Shr iji Mahãr ãj explained, “It is because he has not yet realised
t he great ness of God as it is. If a person does t horoughly realise t he
great ness of God, t hen he does not develop affect ion for anyt hing
besides God, even if he t ries. In addit ion, he develops unflinching
affect ion only for God, His S ant, and t he discourses and devot ional
songs relat ed t o God.”
56 Then Pr at oshãnand Swãmi asked, “How can one’s bhakti
t owar ds God r emain unflinching?”
57 Shr iji Mahãr ãj r eplied, “If a per son t hor oughly under st ands t he
gr eat ness of t he manifest for m of Shr i Kr ishna Pur ushot t am – who is
t he cause of t he four emanat ions
9
, i.e., Anir uddha, Pr adyumna,
Sankar shan and Vãsudev; t he cause of t he 24 for ms
12
, i.e., Keshav,
et c.; and t he cause of Var ãh and t he ot her avat ãrs – t hen he r emains
unflinching in t he nine t ypes of bhakti t owar ds God, i.e., list ening t o
t alks of God, singing devot ional songs, et c.”
58 Aft er answering t he quest ions of all of t he munis in t his way,
Shr iji Mahãr ãj asked t hem all, “Lust , anger and avar ice – t hese
t hree are gat eways t o narak. All of you please reveal if you have
t hor oughly conquer ed any of t hese.”
59 The munis t hen spoke regarding what ever each one had
r esolved. Hear ing t his fr om t he munis , Shr iji Mahãr ãj became
ext r emely pleased. Aft er gladly impr int ing His holy feet on t he
chest s of Ãt mãnand Swãmi, Yogãnand Swãmi, Bhagwadãnand
Swãmi and Shivãnand Swãmi, He added, “J ust as
Mahãnubhãvãnand Swãmi and t he ot her s ar e senior munis , t hese
four should also be considered senior along wit h t hem. Therefore, do
not allow anyone t o insult t hem.”
60 aving appealed t o Mukt ãnand Swãmi and ot her senior sãdhus in
t his way, Shr iji Mahãr ãj bid ‘J ai Sachchidãnand’ t o ever yone and
r et ur ned t o His r esidence for His meals.
The Vachanãmr ut 165
| | Vachanãmr ut Gadhadã I-78 | | 78 | |

| | En d of Ga d h a d ã I Sect i on | |

The Vachanãmr ut 166
SÃRANGP UR SECTI ON
Sã r a n gp u r -1
Con qu er i n g t h e Mi n d
1 On Shr ãvan vadi 5, Samvat 1877 [28 August 1820], Swãmi Shr i
Sahajãnandji Mahãr ãj was sit t ing on t he ver anda out side t he nor t h-
facing r ooms of J ivã Khãchar ’s darbãr in Sãr angpur . He was
dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly of munis
as well as devot ees from various places had gat hered before Him.
2 Thereupon Mukt ãnand Swãmi asked a quest ion: “The ver se ‘|·-
·(-˜ ∑ Ÿ ◊Ÿ| |„ (Ÿ+’
i
explains t hat a person who has conquered his
mind can be said t o have conquered t he whole world. But how can
one know whet her t he mind has been conquer ed?”
3 Shr iji Mahãr ãj r eplied, “When t he indriyas wit hdr aw fr om t he
panchvishays, i.e., sight s, sounds, smells, t ast es and t ouch, and no
desire t o indulge in t hose vishays r emains, t hen all of t he indriyas
are said t o be conquered. Moreover, when t he indriyas do not come
int o cont act wit h t he vishays, t he mind also does not come int o
cont act wit h t he indriyas , and it s vrut t i r emains wit hin t he hear t .
In t his way, one who has shunned t he panchvishays wit h absolut e
r esolut ion should be known as having conquer ed one’s mind. But if
one does have some affect ion for t he vishays, t hen even if one has
conquer ed one’s mind, it should not be known as having been
conquer ed.”
4 Again Mukt ãnand Swãmi asked, “Is t he means t o defeat t he
vishays vair ãgya, or is it affect ion for God?”
5 Then Shr iji Mahãr ãj explained, “One way t o defeat t he vishays
is ãt m ã-realisat ion, and t he ot her is t he realisat ion of God coupled
wit h t he knowledge of His gr eat ness. Specifically, ãt m ã-r ealisat ion
should be of t he following t ype: ‘I am chaitanya, while t he body is jad;

i
J itam jagat kena mano hi yena| |
Manir at namãlã
The Vachanãmr ut 167
I am pure, whereas t he body is t he embodiment of narak; I am
imper ishable, while t he body is per ishable; I am t he embodiment of
bliss, wher eas t he body is t he embodiment of miser y.’ In t his
manner , when one r ealises t he ãt m ã t o be t ot ally dist inct fr om t he
body in every way, one will never consider oneself t o be t he body nor
will one harbour affect ion for vishays. This is how t he vishays are
subdued t hrough knowledge of t he ãt m ã.
6 “Also, one should t hink of t he great ness of God in t he following
way: ‘I am t he ãt m ã, while t he manifest form of God whom I have
at t ained is Par amãt mã. I have at t ained Shr i Pur ushot t am Bhagwãn
in per son, t he ver y Pur ushot t am Bhagwãn who is t he lord of Golok,
Vaikunt h, Shwet dwip and Br ahmapur , as well as mast er of Br ahmã
and t he ot her deit ies, who t hemselves ar e t he lor ds of count less
millions of brahmãnds. That Par amãt mã for ever r esides in my
ãt m ã. I would discard all of t he pleasures of t he vishays of count less
millions of brahmãnds just for one second’s darshan of t hat God.
Moreover, if one were t o gat her t oget her all of t he pleasures of t he
vishays of count less millions of brahmãnds, even t hen it would not
equal even one milliont h of a fr act ion of t he bliss which is pr esent in
just one por e of God. In fact , in t he Moksh-dhar ma, it is said t hat
t he realms of t he ot her deit ies ar e like narak compared t o t he
Akshardh ãm of God. It is t hat ver y God whom I have at t ained in His
incar nat ed for m. So how can I possibly discar d Him and wish for t he
pleasures of t he vishays, which ar e like t he pit s of narak? In fact ,
t he pleasures of t he vishays ar e not hing but t he embodiment of
miser y.’ So, t he vishays can be subdued by r ealising God’s gr eat ness
in t his manner .
7 “The vairãgya generat ed by such knowledge of ãt m ã and
Par amãt mã is such t hat it eradicat es desires of t he pleasures of all
vishays. A person who has shunned t he pleasures of t he vishays by
cult ivat ing an under st anding in t his way never again develops
affect ion for t he vishays. Only such a per son’s mind can be said t o be
conquer ed.
8 “Wit hout such under st anding, it may appear t hat a per son has
much affect ion, but when he encount er s an allur ing vishay, he
abandons God and develops affect ion for t hat object . Or , if he
develops affect ion for his son, wife, et c., or he suffer s on account of
some illness or t he pleasures of t he vishays disappear , t hen his
affect ion for God subsides, and he becomes disorient ed. J ust as a
The Vachanãmr ut 168
dog’s puppy appear s cut e when it is young, t he bhak t i of such a
person init ially appears t o be good, but ult imat ely it does not remain
appealing.”
| | Vachanãmr ut Sãr angpur -1 | | 79 | |
Sã r a n gp u r -2
Develop i n g Affect i on for t h e For m of God
1 On Shr ãvan vadi 6, Samvat 1877 [29 August 1820], Shr iji
Mahãr ãj was sit t ing facing nor t h on a lar ge, decor at ed cot which had
been placed on t he veranda out side t he nort h-facing r ooms of J ivã
Khãchar ’s darbãr in Sãr angpur . He was wear ing a whit e khes and
had t ied a whit e pãgh around His head. He had also cover ed Himself
wit h a whit e blanket . At t hat t ime, an assembly of munis as well as
devot ees from various places had gat hered before Him.
2 Then, addr essing t he munis , Shr iji Mahãr ãj said, “Please begin
a quest ion and answer session amongst your selves.”
3 Ther eupon Swayamprak ãshãnand Swãmi asked, “By what
means can a devot ee of God develop int ense affect ion for t he form of
God?”
4 The munis t hen at t empt ed t o answer t hat quest ion amongst
t hemselves but wer e unable t o do so sat isfact or ily.
5 So Shr iji Mahãr ãj began t o reply, “Affect ion can develop due t o
beaut y, due t o lust , due t o avar ice, due t o some selfish mot ives or due
t o t he ot her per son’s vir t ues. Of t hese, affect ion which st ems fr om
beaut y last s only unt il one sees t he disfigur ement caused by lepr osy
in t he ot her person’s body, or unt il t he person develops leukoderma;
t hereaft er, t he affect ion which once exist ed would dissolve. In t he
same way, affect ion st emming fr om avar ice, lust and selfishness also
ult imat ely dissolves. Affect ion developed due t o t he ot her per son’s
vir t ues, however , ult imat ely sur vives.”
6 Then Somlã Khãchar asked Shr iji Mahãr ãj, “Which vir t ues ar e
t hese? Ext er nal ones or int er nal ones?”
7 To t his Shr iji Mahãr ãj replied, “How is it possible t o develop
affect ion due t o ext er nal vir t ues? Rat her , it is affect ion st emming
from t he virt ues of t he person’s speech, t hought s and deeds t hat does
not dissolve. Now, are you asking only about a devot ee developing
The Vachanãmr ut 169
affect ion for God? Or are you also asking about God developing
affect ion for t he devot ee?"
8 Swayamprak ãshãnand Swãmi clar ified, “We ar e asking about
bot h.”
9 Shr iji Mahãr ãj t hen began t o elabor at e by saying, “One should
not hur t any living being wit h one’s speech. Mor eover , dur ing a
quest ion -answer session wher e pr inciples ar e being debat ed wit h God
and a senior sãdhu, even t hen, t hose who ar e junior should yield t o
t hose who ar e senior . Also, in an assembly, one should not ask
quest ions t hat may embar r ass a sãdhu who is senior t o one. Rat her ,
one should purposely accept defeat before God and a senior sãdhu.
Also, one should lovingly and immediat ely accept t he command of
God and a senior sãdhu, regardless of whet her it seems appropriat e
or inappropriat e. Of t hese, one would not doubt an appropriat e
command. But even if it seems inappropriat e and leads t o doubt s,
one should not refuse t o abide by it , at least at t hat t ime. One should
cer t ainly agr ee and say, ‘Mahãr ãj! I will do just as You say.’ If t hat
command is such t hat one cannot accept it , and if it is t he wish of
God and a senior sãdhu t o hear one’s plea, t hen one should fold one’s
hands befor e t hem and say wit h bhakti, ‘Mahãr ãj! The command
which You gave me is fine, but I have cer t ain doubt s about it .’ In
t his manner , one should speak modest ly. However , if it is not r eally
t he wish of God t o hear one’s plea, t hen one should t ell a senior sãdhu
or devot ee who is close t o Him, ‘Alt hough God has given such a
command, I simply cannot accept it .’ Ther eaft er , t he senior sãdhu
would find a compromise and would also speak t o God t o help make a
compr omise r egar ding t hat command. But r egar dless of whet her t he
command seems appropriat e or inappropriat e, one should not
immediat ely r efuse t o abide by it . Rat her , one should use such
court esy t o delay t he following of t he command given by t hose who
ar e senior s; but when init ially t old, one should not immediat ely
r efuse. This is how one should behave r egar ding t he vir t ue of speech.
As a result , God and t he senior sãdhu develop affect ion for t hat
devot ee, and t hat devot ee also develops st rong affect ion t owards God.
10 “Now, how should one behave physically? Well, if one’s body
seems t o be hyper act ive, one should weaken it by engaging in
wor ship or by obser ving t he chãndrãyan vow. Then, on not icing t his,
if God or a senior sãdhu t akes care of one’s body, it is well and good,
but one should not knowingly t ake care of one’s own body. Also, one
The Vachanãmr ut 170
should physically serve God and His devot ees. When God or t hat
gr eat sãdhu not ice a per son behaving in t his manner physically, t hey
develop affect ion for him, and t hat devot ee also develops affect ion for
God.
11 “Now I shall descr ibe t he manner in which a per son should
behave regarding t he virt ues of t he mind. When a devot ee does
darshan of God, he should do so wit h an at t ent ive mind and
concent r at ed vision. Inst ead, when a per son dist r ubs, or a dog
dist ur bs, or some ot her animal or bir d dist ur bs while he is doing
darshan of God, he breaks his vrut t i fr om God’s darshan and begins
t o glance t o and fro, up and down, and also sees t hem
simult aneously. God and t he senior sãdhu are not at all pleased
upon seeing a per son wit h such wander ing vision.
12 “So, when such a devot ee does do darshan , how does he do it ?
Well, he does it just as any or dinar y per son does. One who has such
a mundane vision should be known t o be like a squir r el t hat squeaks
and r aises it s t ail simult aneously – he does darshan of God and
not ices ot her object s at t he same t ime. When he begins t o do
darshan in such a mundane manner , he does not r emain as pious as
he pr eviously was; in fact , he declines day by day. Ther efor e, while
doing darshan of God one should not look from side t o side. The
novelt y and divinit y exper ienced in one’s hear t at t he t ime of t he fir st
darshan of God should remain exact ly t he same. Mor eover , one
should look at t he for m wit h a fixed gaze and t hen closing one’s eyes,
one should int er nalise t hat for m exact ly as it is in one’s hear t . For
example, in Dhar mapur , Kushalkuvar bãi did My darshan , and at
t he same t ime, closed her eyes and int er nalised t he for m in her
hear t . Similar ly, one should do darshan while keeping an at t ent ive
mind and a fixed gaze, but one should not do darshan as ot her
ordinary people do. If, along wit h t he darshan of God, one also looks
at ot her people, cat s, or dogs, t hen when one has a dr eam, one sees
not only God, but also t hose ot her object s. That is why one should do
darshan of God wit h a fixed gaze, not wit h a wandering gaze. One
who does darshan of God while keeping one’s sight under cont r ol will
feel t hat darshan t o be cont inually novel. In addit ion, one would also
feel any commands t hat God may have given t o be novel. On t he
ot her hand, a person who does darshan super ficially, wit h a
mundane vision, would feel God’s darshan and commands t o be
commonplace. Alt hough he may do darshan ever y day, for such a
person it is as if he has not done darshan at all. When such a per son
The Vachanãmr ut 171
engages in wor ship, his mind would not r emain st able. Specifically,
when he at t empt s t o concent rat e on God while his t hinking is
diffused, ot her object s he may have seen would spont aneously sprout
in his mind along wit h God. Ther efor e, one should do darshan only
of God. The mind of one who does darshan in such a manner
r emains only on God dur ing wor ship. His t hinking does not become
diffused; inst ead, it becomes concent r at ed.
13 “Fur t her mor e, I am able t o discer n when one is doing darshan
wit h wander ing eyes. A gr eat sãdhu whose own sight and mind ar e
kept under cont r ol also r ealises, ‘This per son is doing darshan in a
super ficial manner .’ One who does darshan in such a mundane
manner t hen begins t o decline fr om t his fellowship day by day.
14 “For example, a man who is over come by lust , fir mly and wit h a
focused mind, fixes his gaze on a beaut iful woman. If at t hat t ime,
some animal or bir d wer e t o pass by or make a noise, he would not
not ice it . In t he same way, one should at t ach oneself t o God wit h a
similarly focused gaze, but one should not do darshan in a mundane
manner .”
15 Then Nir vikãr ãnand Swãmi raised a doubt , “Mahãr ãj, we have
t o t r avel and speak t o people all over t he count r y. As a r esult , our
mind does not r emain concent r at ed.”
16 In r eply, Shr iji Mahãr ãj quest ioned, “I have given a command
for you t o speak t o people, but when have I ever given a command for
you t o disregard t he darshan of t his form and do darshan of ot her
t hings?”
17 Having said t his, Mahãr ãj cont inued, “The same divinit y t hat
one feels when one has darshan of t he form of God for t he first t ime
can be ret ained if one keeps one’s mind and gaze fixed on God. So,
when one behaves in t his manner , in accor dance wit h t he vir t ues of
t he mind ment ioned pr eviously, t hen t he affect ion t hat God has for
t hat devot ee remains ever -fr esh. Mor eover , t he affect ion which t hat
devot ee has t owards God also const ant ly r emains ever -fr esh.
18 “Moreover, bot h t he eyes and ears should especially be kept
under cont r ol. This is because when wor ldly t alks ar e pr evalent
ever ywher e, and if one is at t r act ed t owar ds t hem t hr ough t he vrut t i
of t he ears, and one list ens t o t hem, t hen all of t hose wor ldly wor ds
would be recalled when one at t empt s t o engage oneself in worship.
Fur t her mor e, anyt hing seen by one who has a wander ing gaze is also
The Vachanãmr ut 172
r ecalled dur ing wor ship. That is why bot h of t hese indriyas should
be kept st r ict ly under cont r ol. However , if, while doing darshan of
God’s for m, t he vrut t i of one’s eyes and ears leaves t he form aside and
is at t r act ed t owar ds ot her t hings, one should r epr imand t hem,
saying, ‘O fools! What ar e you going t o achieve by looking at for ms
ot her t han God and by list ening t o words ot her t han t he t alks of God?
As of yet , you have not at t ained any yogic powers whereby you can
inst ant ly r eceive what ever you wish. This is because you ar e st ill in
t he pr ocess of enlight enment . So, you ar e not going t o be able t o
obt ain t hose vishays t hat you desir e; so why ar e you fut ilely gr asping
for t hem and leaving God aside? Moreover, even if you were t o at t ain
some insignificant vishay, t hen due t o t he sin incur r ed as a r esult ,
t here will be no end t o t he beat ings you will r eceive in Yampur i.’ In
t his manner , one should r epr imand one’s eyes and ear s.
19 “Fur t her mor e, one should also t ell t hem, ‘When you become
st abilised in t he for m of God, you will be enlight ened in t his ver y life.
As a r esult , you will be able t o nat ur ally hear any t alk occur r ing in
any brahmãnd. If you desir e t o have a char ming for m like t hat of
Br ahmã, Vishnu or Shiv, t hen you will be able t o at t ain such a for m.
Or , if you wish t o become a devot ee like Lakshmi or Rãdhikã, t hen
you will become so. Moreover, if, while worshipping God, you do not
at t ain enlight enment in t his ver y life, you will at t ain enlight enment
aft er deat h, when you become a mukt a. But wit hout becoming
enlight ened, even if you const ant ly look at some char ming object
unt il you die, you will st ill not be able t o at t ain t hat char m.
Fur t her mor e, even if you list en t o wor ldly t alks unt il you die, you
will st ill not at t ain anyt hing; r at her , your mind will become
ext remely pollut ed by it .’ One should advise one’s eyes and ear s in
t his manner and keep t hem fixed only on t he form of God. A person
who behaves in such a manner incr easingly develops affect ion for t he
for m of God day by day. As a r esult , God’s and t he gr eat sãdhu’s
affect ion for t hat devot ee also increases day by day.”
| | Vachanãmr ut Sãr angpur -2 | | 80 | |
Sã r a n gp u r -3
‘Sh r a va n ’, ‘Ma n a n ’, ‘Ni d i d h yã s ’ a n d ‘Sã k s hã t k ã r ’
1 In t he evening of Shr ãvan vadi 7, Samvat 1877 [30 August
1820], Shr iji Mahãr ãj was sit t ing on a lar ge, decor at ed cot on t he
The Vachanãmr ut 173
ver anda out side t he rooms of J ivã Khãchar ’s darbãr i n Sãr angpur .
He was wear ing a whit e khes and had t ied a whit e pãgh ar ound His
head. He had also cover ed Himself wit h a black-bordered khes. At
t hat t ime, an assembly of munis as well as devot ees from various
places had gat hered before Him.
2 Ther eupon Swayampr ak ãshãnand Swãmi asked Shr iji Mahãr ãj
a quest ion: “Mahãr ãj, suppose t here is a devot ee who physically
performs puja of t he manifest form of God wit h various t ypes of puja
implement s. Also suppose t here is anot her devot ee who performs
m ãnsi pujã of God using var ious imaginar y implement s. Who is t he
bet t er of t he t wo devot ees?”
3 Shr iji Mahãr ãj replied, “If a person lovingly performs puja of
God, wit h hair -r aising sent iment s and an emot ion -filled voice, t hen
r egar dless of whet her he per for ms puja physically or per for ms m ãnsi
pujã, bot h ar e super ior . Conver sely, if he per for ms puja
mechanically – wit hout feeling love or excit ement , and wit hout
showing emot ion in his voice – t hen regardless of whet her he
per for ms puja of God physically or per for ms m ãnsi pujã of God, bot h
ar e infer ior .”
4 Then Somlã Khãchar asked, “By what char act er ist ics can one
recognise a devot ee who, in t he above manner, becomes overwhelmed
wit h love while per for ming physical puja or m ãnsi pujã of God?”
5 Shr iji Mahãr ãj r eplied, “Such a per son has int ense shraddhã in
per for ming t he puja of God and ser ving Him, in list ening t o
discour ses and t alks r elat ed t o God, and in singing devot ional songs.
He also under st ands t he pr ofound gr eat ness of God. Wit h each
passing day, bot h of t hese t wo aspect s r emain ever fr esh, but never
diminish. For example, Mukt ãnand Swãmi’s shraddhã and
under st anding of God’s gr eat ness ar e exact ly t he same t oday and just
as fr esh as t hey wer e when I fir st saw him in Lojpur ; t hey have not
diminished in any way what soever . In t he same manner , such a
devot ee should be r ecognised by t hese t wo char act er ist ics.
6 “All of t he Yãdavs who st ayed wit h Shr i Kr ishna Bhagwãn did
not have such shraddhã or under st anding of God’s gr eat ness; t hey
ser ved him just like t hey would ser ve ot her kings. Ther efor e, t hey
did not achieve fame and are not even regarded as devot ees. On t he
ot her hand, Uddhavji ser ved Shr i Kr ishna Bhagwãn wit h shraddhã
and an underst anding of his great ness, and t herefore he has been
The Vachanãmr ut 174
described as an eminent devot ee of God and has been ext remely
r enowned in t he scr ipt ur es and in t he wor ld.”
7 Ther eaft er Nir vikãr ãnand Swãmi asked, “Mahãr ãj, what is
‘shr avan’, ‘manan’, ‘nididhyãs’ and ‘sãkshãt kãr ’?”
8 Shr iji Mahãr ãj explained, “To list en t o a t alk t hr ough one’s ear s
is known as ‘shr avan’. Then, having hear d t he t alk, t o ment ally
ponder over t he t alk, and t o discar d t hat par t of t he t alk which is fit
t o be discarded and t o r et ain t hat par t of t he t alk which is fit t o be
r et ained is known as ‘manan’. Then, having ment ally r et ained t he
t alk wit h convict ion, t he pr act ice of cont inuously r ecalling t he t alk
day and night is known as ‘nididhyãs’. Finally, when one can r ecall
t hat t alk exact ly as it was – as if it were manifest before one – wit h
absolut e clar it y and spont aneit y, t hat is known as ‘sãkshãt kãr ’.
9 “If one engages in ‘shr avan’, ‘manan’ and ‘nididhyãs’ of t he
nat ure of t he ãt m ã in t his manner , t hen one will at t ain ‘sãkshãt kãr ’
of t he ãt m ã. Fur t her mor e, if one engages in ‘shr avan’, ‘manan’ and
‘nididhyãs’ of God in t his manner , t hen one will at t ain ‘sãkshãt kãr ’ of
God. ‘Sãkshãt kãr ’ cannot be at t ained by doing ‘shr avan’ alone,
wit hout pr act ising bot h ‘manan’ and ‘nididhyãs’.
10 “If a per son does not pr act ise ‘manan’ and ‘nididhyãs’ following
t he darshan of God’s form, t hen even if he does darshan for
t housands of year s, he will not at t ain ‘sãkshãt kãr ’ of t hat for m.
Why? Because such darshan is like having done only ‘shr avan’. On
t he ot her hand, if one had done darshan of God’s ent ire body, and had
subsequent ly done ‘manan’ and ‘nididhyãs’ of all of t he part s of His
body, t hen one would be able t o easily recall t hose part s even t oday.
Conversely, one who had done only darshan of God’s body would be
unable t o recall it , even if one at t empt ed t o recall it .
11 “Also, t her e ar e some devot ees who say, ‘We sit in medit at ion
and t r y ver y har d t o r ecall Mahãr ãj’s for m, yet we cannot visualise
even a single par t . How, t hen, can we possibly envision t he whole
for m?’ The r eason for t his is t he same as above – t hey merely do
darshan of t he for m, wit hout doing ‘manan’ and ‘nididhyãs’. How
t hen can it be visualised? Aft er all, if one has mer ely seen even a
wor ldly object wit h one’s eyes, or mer ely list ened t o it wit h one’s ear s,
and it is not subsequent ly ment ally r ecalled, it will be for got t en.
How t hen can one expect t o remember t he form of God – which is
divine and not worldly – wit hout doing ‘manan’ and ‘nididhyãs’?
The Vachanãmr ut 175
12 “Ther efor e, if one cont inuously engages in ‘manan’ and
‘nididhyãs’ aft er doing darshan of God and list ening t o His t alks,
t hen one will at t ain ‘sãkshãt kãr ’ of t hem. Ot her wise, even if one
does darshan and ‘shr avan’ for t he r est of one’s life, one will st ill not
at t ain ‘sãkshãt kãr ’.”
| | Vachanãmr ut Sãr angpur -3 | | 81 | |
Sã r a n gp u r -4
Wi sd om i n Di scer n i n g bet ween Ãt mã a n d Non -Ãt mã
1 On Shr ãvan vadi 8, Samvat 1877 [31 August 1820], Shr iji
Mahãr ãj was sit t ing facing nor t h on a large, decorat ed cot on t he
veranda out side t he rooms of J ivã Khãchar ’s darbãr i n Sãr angpur .
He was wear ing a whit e khes and had t ied a whit e pãgh ar ound His
head. Also, He had cover ed Himself wit h a whit e blanket . At t hat
t ime, an assembly of munis as well as devot ees from various places
had gat her ed befor e Him.
2 Ther eupon Swayampr ak ãshãnand Swãmi asked a quest ion:
“Mahãr ãj, how should one clear ly under st and t he dist inct ion bet ween
t he ãt m ã and non -ãt m ã, which, once under st ood, will never cause one
t o mist ake ãt m ã and non -ãt m ã t o be one?”
3 Shr iji Mahãr ãj r eplied, “That which is under st ood clear ly is
beneficial – whet her it is underst ood by one verse, or by t wo verses,
or by five ver ses, or by a hundr ed ver ses, or even by a t housand
verses. So, once one has cult ivat ed such an under st anding clear ly,
no misconcept ion r emains about t he ãt m ã and non -ãt m ã being one.
Fur t her mor e, only such clear under st anding leads t o happiness,
whereas a foolish underst anding does not lead t o happiness.
Ther efor e, one should clear ly under st and, ‘I am t he ãt m ã, and not a
single one of my char act er ist ics can be found in t he body. Mor eover ,
not one of t he charact erist ics of t he body – which is jad, full of miser y
and perishable – can be found in me since I am chaitanya.’ Aft er
making such a dist inct ion and becoming t ot ally fr ee of wor ldly
desires, one should believe oneself t o be chaitanya and cont emplat e
upon Pur ushot t am Bhagwãn. Discer ning bet ween t hat which is jad
and t hat which is chaitanya in t his manner should be known as t r ue
wisdom.
The Vachanãmr ut 176
4 “However, a person who believes himself t o be t he ãt m ã for a
while but t hen, believing himself t o be t he body for a while, fant asises
about women, should be known as a fool. He will not experience
happiness in his hear t . For example, t her e may be some delicious
food which is comparable t o amrut , but if just a small amount of
poison were t o be mixed wit h it , t hen t hat food would never give one
pleasur e; on t he cont r ar y, it would lead t o miser y. In t he same way,
a per son may t hink of t he ãt m ã all day, but if he believes himself t o
be t he body and fant asises about women, even for just a moment ,
t hen all of his t hought s ar e fut ile. Ther efor e, one should engage in
cont emplat ion purely of t he ãt m ã so as t o become t ot ally free of
wor ldly desir es.
5 “Now, someone may doubt : ‘What will become of me if I do not
become t ot ally free of worldly desires and happen t o die in t hat
imper fect st at e?’ Well, a devot ee of God should never t hink like t hat .
Inst ead, he should realise, ‘If anyt hing dies, it is t his body. But as I
am t he ãt m ã, which does not age and is immor t al; I will never die.’
Having cult ivat ed such an under st anding, he should maint ain
cour age, keep a r esolut e mind, and discar d all desir es ot her t han
t hose for God.
6 “Then, in t he pr ocess of er adicat ing wor ldly desir es in t his
manner , if a few desir es do linger , he will at t ain t he naraks described
in t he Moksh-dharma. Specifically, if a devot ee of God ret ains any
desir es for t he wor ld, t hen he at t ains t he r ealms of Indra and ot her
deit ies. Aft er t r ansmigr at ing t o t hose r ealms, he exper iences t he
pleasur es of celest ial maidens, celest ial vehicles, palaces decorat ed
wit h jewels, and ot her luxur ies – which ar e nonet heless compar able
t o narak before t he abode of God. However, a devot ee of God does not
go t o Yampuri in t he manner of a non -believer , nor does he r e-ent er
t he cycle of bir t hs and deat hs.
7 “Thus, even if a devot ee of God harbours worldly desires, if
not hing else, he will become a deit y. Then, having become a deit y, he
will become a human again. As a human, aft er offer ing bhakti t o
God and becoming free of worldly desires, he will ult imat ely at t ain
t he abode of God. But he will not have t o suffer from t he miseries of
narak or t he cycle of bir t hs and deat hs in t he manner of non -
believers. Bearing t his in mind, a devot ee of God should not become
discouraged on seeing t he force of worldly desires. Rat her, he should
joyfully cont inue t o wor ship God, per sever e in his at t empt s t o
The Vachanãmr ut 177
er adicat e his desires, and maint ain absolut e fait h in t he words of God
and t he S ant of God.”
| | Vachanãmr ut Sãr angpur -4 | | 82 | |
Sã r a n gp u r -5
An va y-Vya t ir ek
1 On Shr ãvan vadi 9, Samvat 1877 [1 Sept ember 1820], Swãmi
Shr i Sahajãnandji Mahãr ãj was sit t ing on a large, decorat ed cot on
t he veranda out side t he nort h-facing r ooms of J ivã Khãchar ’s darbãr
i n Sãr angpur . He was dr essed ent ir ely in whit e clot hes. At t hat
t ime, an assembly of munis as well as devot ees from various places
had gat hered before Him.
2 Ther eupon Mukt ãnand Swãmi asked a quest ion: “Which met hod
of eradicat ing worldly desires is so powerful t hat t hat met hod alone
incor por at es all ot her means?”
3 Shr iji Mahãr ãj replied, “The worldly desires of a person who has
t he following four at t r ibut es in his hear t will be er adicat ed:
S hraddhã, fait h in t he words of God and His devot ees, affect ion for
God and t he knowledge of God’s great ness. Of t hese, if only t he
knowledge of God’s great ness is ext remely powerful and t he ot her
t hree – shraddhã, fait h and affect ion – ar e weak, t hen t hey will also
become ext r emely power ful. On t he ot her hand, alt hough one may
appear t o have int ense bhakti, if it is not coupled wit h t he knowledge
of God’s gr eat ness, it will ult imat ely be dest r oyed. For example, a
t en- or t welve-year -old gir l who has cont r act ed t uber culosis will
cer t ainly die befor e she mat ur es int o a young woman. Similar ly, one
whose bhakti lacks t he knowledge of God’s gr eat ness will find t hat
his bhakti will be dest royed before it mat ures.
4 “Fur t her mor e, if a per son has bhakti for God in his hear t
coupled wit h t he knowledge of God’s great ness, t hen even t hough he
does not possess any ot her redempt ive virt ues, t hey will st ill develop
in his hear t . Conver sely, if a per son does not have bhakti in his
heart coupled wit h t he knowledge of God’s great ness, t hen even
t hough he possesses r edempt ive vir t ues such as t r anquillit y, self-
r est r aint , et c., t hey ar e as good as being absent because t hey will
ult imat ely be dest royed.
The Vachanãmr ut 178
5 “Therefore, even if one possesses only bhakti coupled wit h t he
knowledge of God’s gr eat ness, t he wor ldly desir es which one har bour s
will st ill be eradicat ed, and all of t he redempt ive virt ues will develop
and r eside wit hin one’s hear t . Ther efor e, bhakti of God coupled wit h
t he knowledge of His gr eat ness is t he gr eat est and most st eadfast
means t o er adicat e one’s wor ldly desir es.”
6 Then Swayampr ak ãshãnand Swãmi asked, “What is t he anvay
nat ure of t he jiva, and what is it s vyatirek nat ur e? What is t he
anvay nat ure of ishwar, and what is it s vyatirek nat ur e? What is
t he anvay nat ur e of Akshar , and what is it s vyatirek nat ur e? How
should Pur ushot t am Bhagwãn be known in His anvay for m, and how
should He be known in His vyatirek for m?”
7 Shr iji Mahãr ãj explained, “When t he jiva is said t o be t he
experiencer of bir t hs and deat hs, t hat should be known as t he jiva’s
anvay for m. When t he jiva is said t o be uncut t able, unpierceable and
et er nal, t hat should be known as t he jiva’s vyatirek for m.
8 “When ishwar behaves as one wit h it s t hree bodies of virãt ,
sut rãt m ã and avyãkrut, t hat should be known as t he anvay form of
ishwar. When ishwar is descr ibed as being char act er ised by et er nal
exist ence, consciousness and bliss, and as t r anscending it s body in
t he form of t he brahmãnd, t hat should be known as t he vyatirek
form of ishwar.
9 “That which is t he inspir er of Pr akr ut i-Pur ush and all of t he
deit ies such as Sur ya, Chandr a, et c., should be known as t he anvay
for m of Akshar . The for m in which t her e is not even a t r ace of t he
influence of Pr akr ut i-Pur ush, et c., and in which only Pur ushot t am
Bhagwãn resides – t hat should be known as t he vyatirek form of
Akshar .
10 “The anvay for m of Pur ushot t am is t hat which r esides in t he
heart s of bot h bound jivas and released jivas as t heir wit ness; yet , He
r emains unt ouched by such st at es of bondage and r elease. In t he
same way, He also r esides in t he hear t s of ishwars and Akshar as
t heir wit ness; yet , He r emains devoid of t heir influence. The for m
t hat t r anscends jiva, ishwar and Akshar should be known as t he
vyatirek for m of Pur ushot t am. These ar e t he anvay-vyatirek nat ur es
of t he var ious ent it ies.”
11 Again, Mukt ãnand Swãmi asked, “Does t he impor t ance of God’s
darshan , t he impor t ance of chant ing His holy name, and t he
The Vachanãmr ut 179
import ance of t he t ouch of God apply only t o t he devot ees of God, or
does it also apply t o all beings?”
12 Shr iji Mahãr ãj answered, “The modes of darshan , chant ing, et c.,
ar e cer t ainly differ ent , so please list en as I explain t hem t o you.
When a person does darshan of God wit h his eyes coupled wit h his
mind, t hen t hat darshan would be such t hat it could not be for got t en,
even if he t r ied t o for get it . In t he same manner , if t he skin is
coupled wit h one’s mind when one t ouches God, t hen t hat t ouch will
also not be forgot t en. For example, t he Shr imad Bhãgwat nar r at es
t he words spoken by t he gopis t o God: ‘O God! Since t he day we
t ouched your feet , all of t he pleasures of t he world, besides you, have
seemed like poison t o us.’ Likewise, when all of t he r espect ive gnãn-
indriyas ar e coupled wit h t he mind and ar e t hen engaged in darshan ,
list ening, t ouching, et c., t he exper iences ar e never for got t en.
13 “To give anot her example, an ignor ant per son who indulges in
t he vishays when t he five gnãn-indriyas ar e coupled wit h his mind
can never for get t hem, even if he want s t o for get t hem. Similar ly,
only t hat darshan of God, list ening t o t he t alks of God, et c., which
have been done wit h t he mind engaged should be known as darshan ,
list ening, et c. On t he ot her hand, a per son may do darshan , but it is
as good as not having done darshan at all. Why? Because at t he
t ime he was doing darshan , his mind was wander ing elsewher e.
Consequent ly, he will cer t ainly for get t hat darshan wit hin a day, or
maybe wit hin five days, or maybe wit hin 50 days, or maybe wit hin
six mont hs, or maybe aft er one year , or aft er five year s. Ult imat ely,
it will not r emain.
14 “Therefore, only one who engages t he five gnãn-indriyas – t he
eyes, ear s, et c. – coupled wit h t he mind, in t he darshan , t ouch, et c.,
of God wit h int ense love and t he under st anding of His gr eat ness
at t ains t he fr uit s of t hat darshan , t ouch, et c. Ot her s who have t he
darshan , t ouch, et c., of God at t ain only t he seeds. But t he r eal
import ance applies only t o t hose who engage in t he darshan , t ouch,
et c., t oget her wit h t he mind.”
| | Vachanãmr ut Sãr angpur -5 | | 83 | |
The Vachanãmr ut 180
Sã r a n gp u r -6
Two St a t es wit h in Ea ch St a t e;
Th e F ou r Typ e s of Sp e e ch
1 On Shr ãvan vadi 10, Samvat 1877 [2 Sept ember 1820], Shr iji
Mahãr ãj was sit t ing on a lar ge, decor at ed cot on t he veranda out side
t he nor t h-facing r ooms of J ivã Khãchar ’s darbãr in Sãr angpur . He
was dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly of
munis as well as devot ees from various places had gat hered before
Him.
2 Ther eupon Nit yãnand Swãmi asked a quest ion: “How do t he t wo
ot her st at es st ay wit hin each of t he t hr ee st at es
7
?”
3 Shr iji Mahãr ãj r eplied, “That in which t he jivãt m ã dwells when
it indulges in t he vishays is known as a ‘st at e’. There are t hree t ypes
of st at es: waking, dr eam and deep sleep.
4 “Of t hese, t he waking st at e is t he r esult of t he sust enance st at e
of Virãt -Pur ush. It is full of sattvagun and is locat ed in t he region of
t he eyes. In t hat waking st at e, t he jivãt m ã is known as
‘vishwãbhimãni’. Mor eover , wit h t he consciousness of it s sthul body,
via t he t en indriyas and t he four antahkarans, t he jivãt m ã
appropriat ely and wit h discret ion indulges in t he pleasures of t he
ext er nal vishays accor ding t o it s past karmas. This is known as t he
waking st at e, wher ein sattvagun is pr edominant .
5 “Now, if wit hin t hat waking st at e t he jivãt m ã indulges in t he
pleasures of t he ext ernal vishays inappropriat ely due t o some
misconcept ion, t hen t hat is known as t he dr eam st at e wit hin t he
waking st at e. If in t hat waking st at e, t he jivãt m ã indulges in t he
pleasures of t he ext ernal vishays wit hout discr et ion due t o sor r ow,
fat igue, et c., t hen t hat is known as deep sleep wit hin t he waking
st at e.
6 “The dream st at e is t he result of t he creat ion st at e of
Hir anyagar bh. It is full of rajogun and is locat ed in t he region of t he
t hr oat . In t hat dr eam st at e, t he jivãt m ã is known as
‘t aijasãbhimãni’. Wit h t he consciousness of it s sukshma body, via
t he indriyas and antahkaran , t he jivãt m ã indulges in pleasurable
and miser able vishays – which ar e t r ansient – accor ding t o it s past
karmas. This is known as t he dr eam st at e, wher ein rajogun is
pr edominant .
The Vachanãmr ut 181
7 “If wit hin t hat dr eam st at e t he jivãt m ã knowingly indulges in
t he pleasures of t he t ransient vishays wit h discr et ion and awar eness,
exa ct ly as it does dur ing wakefulness, t hen t hat is known as t he
waking st at e wit hin t he dr eam st at e. However , if in t hat dr eam
st at e t he jivãt m ã, due t o sluggishness, does not r ecognise t hose
t r ansient vishays which it exper iences, t hen t hat is known as t he
st at e of deep sleep wit hin t he dream st at e.
8 “The st at e of deep sleep is t he result of t he dissolut ion st at e of
ishwar. It is full of t amogun and is locat ed in t he region of t he heart .
When t he jiva is in t hat st at e of deep sleep, t he vruttis of t he indriyas
and t he antahkaran , t he desires for t he pleasures of t he vishays, as
well as it s sense of knowership and doership all become merged in t he
kãran body. When t he jivãt m ã, which has t he consciousness of it s
kãran body – known as ‘pr ãgna’ – r emains fully absorbed in t he bliss
of sagun Br ahma in t he for m of Pr adh ãn-Pur ush, t hen t hat is known
as t he deep sleep st at e – wher ein t amogun is pr edominant .
9 “If wit hin t hat deep sleep st at e a sense of doership develops due
t o t he impressions of one’s karmas, t hen t hat is known as t he dr eam
st at e wit hin t he st at e of deep sleep. The opposing realisat ion of t hat
sense of doership – which disrupt s t he bliss of deep sleep on account
of t he agony of t he pain experienced during wakefulness and
dr eams – is known as t he waking st at e wit hin t he st at e of deep sleep.
10 “In t his manner , t he ot her t wo st at es r eside wit hin each
individual st at e. Mor eover , t hat fr om whom t he jivãt m ã obt ains
knowledge of t hese dist inct ions bet ween t he st at es, and who gives t he
jiva t he fr uit s of it s karmas accor dingly wit hin t hose st at es, is known
as turyapad , as t he antaryãm i, as t he drashtã, as Br ahma
i
, and also
as Par abr ahma.”
11 Again, Nit yãnand Swãmi asked, “How should one under st and
t he four t ypes of speech – ‘par ã’, ‘pashyant i’, ’madhyamã’ and
‘vaikhar i’?”
12 Shr iji Mahãr ãj r eplied, “That is a vast , as well as an ext r emely
subt le subject , but in t he 11
t h
cant o of t he Shr imad Bhãgwat , Shr i
Kr ishna Bhagwãn explains it t o Uddhavji. Please list en as I explain
it in br ief.

i
The t er m ‘Br ahma’ is also used in scr ipt ur es t o mean God.
The Vachanãmr ut 182
13 “At t he t ime of t he fir st cr eat ion, aft er ent er ing t he t housand-
pet alled lot us which lies on t he head of Virãt -Pur ush, Pur ushot t am
Bhagwãn pr oduced t he pr imor dial divine sound – which r esembled
t he for m of Akshar br ahma. Then, via t he sushumnã pat h, t hat
divine sound pervaded t he navel of Virãt -Pur ush. Then, along wit h
mah ãprãn, it r ose upwar ds, and t hus caused Vir ãt -Pur ush’s lot us-
navel – which was pr eviously facing downwar ds – t o face upwar ds.
In t his way, t he divine sound produced in t he navel of Virãt -Pur ush
is known as t he ‘par ã’ speech. For t he pur pose of cr eat ing t he Vedas,
God Himself has inspir ed t hat ‘par ã’ speech – t hus it is like a seed.
That ‘par ã’ speech is like a st r eam of light , and is t he cause of t he
‘ar dhamãt r ã.’
i

14 “Fr om t her e, t hat speech known as ‘par ã’ r eached t he
hrudayãkãsh of Virãt , wher e it was known by t he name of
‘pashyant i’. Fr om t her e, it r eached t he r egion of t he t hr oat and
became known by t he name of ‘madhyamã’. Fr om t her e, it r eached
t he mout h of Vir ãt and received t he name of ‘vaikhar i’. It t hen
became t he form of pranav by becoming t he t hr ee sounds of ‘A’, ‘U’
and ‘M’. It t hen became t he 52 syllables and t ook t he for m of t he four
Vedas. In t his way, one should underst and t he four t ypes of speech –
‘par ã’, ‘pashyant i’, ‘madhyamã’ and ‘vaikhar i’ – in Vir ãt -Pur ush.
15 “Now I shall describe t hese four t ypes of speech which also dwell
wit hin t he body of t he jiva, so please list en. That same Pur ushot t am
Bhagwãn r esides in t he jiva as antaryãm i. He is independent , yet
int erwoven wit h t he t hree st at es of t he jiva. That same God assumes
an avat ãr on t his eart h t o liberat e t he jivas. At t hat t ime, t hose jivas
describe t he form of t hat God as well as His abodes, virt ues and
divine power s. They descr ibe His divine act ions and incident s, make
a dist inct ion bet ween ãt m ã and non -ãt m ã, and also individually
explain t he differences bet ween jiva, ishwar, m ãyã, Br ahma and
Par abr ahma. Such speech is known as ‘par ã’. Speech t hat gives a
complet e explanat ion of worldly en t it ies and vishays wit h discret ion
is known as ‘vaikhar i’. Speech t hat gives an incomplet e explanat ion,
t hus cr eat ing confusion, of ent it ies and vishays is known as
‘madhyamã’. Finally, speech which blindly descr ibes t hose ent it ies

i
One of t he six syllables in t he r oot sound ‘AUM’.
The Vachanãmr ut 183
and vishays as being t he same, and which cannot be under st ood, is
known as ‘pashyant i’.
16 “In t his manner, t he det ails of t hose four t ypes of speech can be
known in t he waking st at e of t he jiva. The det ails of
t hose four t ypes of speech in t he dream and deep sleep st at es can only
be known by one who has mast ered sam ãdhi; it cannot be known by
ot her s.”
| | Vachanãmr ut Sãr angpur -6 | | 84 | |
Sã r a n gp u r -7
Na i mi shã r a n ya Ksh et r a
1 On t he night of Shr ãvan vadi 11, Samvat 1877 [3 Sept ember
1820], Shr iji Mahãr ãj was sit t ing on a large, decorat ed cot on t he
veranda out side t he nort h-facing r ooms of J ivã Khãchar ’s darbãr in
Sãr angpur . He was dr essed ent ir ely in whit e clot hes. At t hat t ime,
an assembly of munis as well as devot ees from various places had
gat her ed befor e Him.
2 In t he assembly, Shr iji Mahãr ãj had request ed t he first cant o of
t he Shr imad Bhãgwat Pur ãn t o be r ead. Dur ing t he r eading, t he
following st at ement was encount ered: ‘Wherever t he jagged edges of
t he manomay chakra ar e wor n away, t hat place should be known as
Naimishãr anya Kshet r a.’ Hear ing t his, Mukt ãnand Swãmi
inquir ed, “Mahãr ãj, what exact ly is t he manomay chakra, and what
should one underst and it s jagged edges t o be?”
3 Ther eupon Shr iji Mahãr ãj explained, “One should underst and
t he mind t o be t he manomay chakra, and t he t en indriyas t o be it s
jagged edges. Wherever t hose jagged edges of t he mind, in t he form
of t he indriyas , wear away and become blunt , t hat place should be
known as Naimishãr anya Kshet r a. Pious deeds such as chant ing
t he name of God, aust er it ies, obser vances, medit at ion, puja, et c.,
commenced t her e flour ish r apidly, day by day. Fur t her mor e, t hat
Naimishãr anya Kshet r a should be known t o be wher ever God’s
Ekãntik S ant r esides.
4 “When t he jagged edges of t he manomay chakra ar e wor n away,
no affect ion remains t owards any of t he panchvishays, i.e., sight s,
sounds, smells, t ast es and t ouch. Then, even if one sees a beaut iful
woman or ext r emely ent icing clot hes, or nament s and ot her object s, a
The Vachanãmr ut 184
st rong aversion develops t owards t hem deep wit hin one’s mind. But
never would t he indriyas’ vruttis cling t o t hem.
5 “For example, an ext r emely shar p ar r ow pier ces and lodges int o
it s t ar get ; t hen it cannot be r emoved. However , if t hat same ar r ow,
wit h it s t ip r emoved so t hat only it s shaft r emains, were t o be shot at
a mud wall, it would r ebound and fall t o t he gr ound; it would not
penet r at e t he wall like t he shar p-t ipped ar r ow. Similar ly, when t he
jagged edges of t he manomay chakra; i.e., t he indriyas , ar e wor n
away, t hen no mat t er how allur ing t he vishays may be, t he indriyas ’
vruttis would not be drawn t owards t hem. Inst ead, t hey would
r ebound like t he blunt ar r ow-shaft . When one is able t o behave in
t his manner , t he jagged edges of t he manomay chakra can be said t o
have been wor n away.
6 “So, one should seek liberat ion wherever one sees such a
Naimishãr anya Kshet r a in t he for m of t he associat ion of t he S ant,
and one should remain t here wit h an absolut ely r esolut e mind.”
| | Vachanãmr ut Sãr angpur -7 | | 85 | |
Sã r a n gp u r -8
Th e Ch a r a ct er i st i cs of J e a lou s y
1 On Shr ãvan vadi 12, Samvat 1877 [4 Sept ember 1820], Swãmi
Shr i Sahajãnandji Mahãr ãj was sit t ing on a lar ge, decor at ed cot on
t he veranda out side t he nort h-facing r ooms of J ivã Khãchar ’s darbãr
i n Sãr angpur . He was dr essed ent ir ely in whit e clot hes. At t hat
t ime, an assembly of munis as well as devot ees from various places
had gat her ed befor e Him.
2 Ther eupon Chait anyãnand Swãmi asked, “Mahãr ãj, what ar e
t he char act er ist ics of jealousy?”
3 Shr iji Mahãr ãj replied, “J ealousy develops fr om t he egot ism t hat
a per son har bour s wit hin his hear t . In fact , anger , matsar and
asuyã also ar ise out of egot ism. But t he char act er ist ic of jealousy is
t hat one cannot bear t o see even someone great er t han oneself being
honoured. A person who has such a nat ur e should be known t o have
jealousy wit hin his hear t . Mor eover , one who has ext r eme jealousy
cannot bear anyone’s gr eat ness.”
| | Vachanãmr ut Sãr angpur -8 | | 86 | |
The Vachanãmr ut 185
Sã r a n gp u r -9
Th e P r eva len ce of t h e Dh a r ma of t h e Yu gs; ‘St h ã n ’
1 On Shr ãvan vadi 13, Samvat 1877 [5 Sept ember 1820], Swãmi
Shr i Sahajãnandji Mahãr ãj walked fr om Sãr angpur and ar r ived at
Kundal t o please His devot ees. Ther e, He was sit t ing facing nor t h on
a large, decorat ed cot on t he veranda out side t he west -facing r ooms of
Amr ã Pat gar ’s home. He had t ied a whit e pãgh ar ound His head.
Also, He had cover ed Himself wit h a whit e blanket and was wear ing
a whit e survãl and a whit e angarkhu. At t hat t ime, an assembly of
munis as well as devot ees fr om var ious places had gat her ed before
Him.
2 Ther eupon Mukt ãnand Swãmi asked, “Mahãr ãj, why do t he
dharma of t he yugs pr evail in a per son’s hear t ?”
3 Shr iji Mahãr ãj r eplied, “The dharma of t he yugs prevail because
of t he t hree gunas. When pur e sattvagun is pr evalent , Sat ya-yug
prevails in t he hear t . When sattvagun and rajogun are prevalent
t oget her , Tr et ã-yug pr evails in t he hear t . When rajogun and
t amogun ar e pr evalent t oget her , Dwãpar-yug pr evails in t he hear t .
Finally, when t amogun alone is prevalent , Kali-yug pr evails in t he
hear t . In t his way, t he pr evalence of t he yugs is due t o t he gunas.”
4 Mukt ãnand Swãmi asked fur t her , “What causes t he act ivit ies of
t he gunas?”
5 Shr iji Mahãr ãj replied, “The cause of t he act ivit ies of t he gunas
are karmas. Specifically, t he t ype of karmas one has performed
pr eviously det er mines t he guna t hat will pr evail. Hence, if a per son
in whom rajogun and t amogun ar e pr evalent at t empt s t o concent r at e
and medit at e on God, he will not be able t o do so. In such sit uat ions,
he should ut ilise t he st r engt h of ãt m ã-realisat ion and God’s
gr eat ness. He should r ealise, ‘I am t he ãt m ã. Since I am gunãtit ,
t here can be no m ãyik influence wit hin me.’ Fur t her mor e, he should
r ealise God’s gr eat ness in t he following way: ‘Aj ãmel was a t er r ible
sinner and yet , because of his son, he ut t er ed t he name of Nãr ãyan.
As a r esult , he was fr eed fr om all his sins and at t ained t he highest
st at e of enlight enment . I have at t ained t hat God in His manifest
for m, and I chant His holy name day and night . Ther efor e, I am
fulfilled.’ Thinking in such a manner , one should always r emain
joyful.
The Vachanãmr ut 186
6 “However , a per son in whom rajogun and t amogun are
pr evalent should not insist on medit at ing or concent r at ing; inst ead,
he should engage in physical wor ship as much as possible. Mor eover ,
he should physically serve God and t he S ant wit h shraddhã. At t he
same t ime, he should abide by his dharma and believe himself t o be
fulfilled.”
7 Again Mukt ãnand Swãmi asked, “Kali-yug pr evails in t he hear t
of a per son who has accumulat ed many t ãmasik karmas. Is t here
any met hod t o eradicat e t hose karmas, or not ?”
8 Shr iji Mahãr ãj answer ed, “If he has int ense shraddhã and
ext remely firm fait h in t he words of God and t he S ant, t hen what ever
t ype of t ãmasik karmas he may have performed, t hey will be
dest royed; t he dharma of Kali-yug will also vanish, and t he dharma
of Sat ya-yug will prevail. Ther efor e, if one pr act ises satsang wit h
absolut e sincer it y, t hen no fault will r emain in one’s hear t , and one
will become brahmarup in t his ver y lifet ime.”
9 Ther eaft er Swayampr ak ãshãnand Swãmi asked, “What can be
called ‘st hãn’?”
10 Shr iji Mahãr ãj r eplied, “An individual’s dharma accor ding t o t he
four cast es and t he four ãshrams should be known as ‘st hãn’. You
are all renunciant s; but if you were t o leave t his fold and t read t he
pat h of householders, t hen you would be known t o have divert ed from
your ‘st hãn’. So, even in t he most difficult cir cumst ances, or even if I
wer e t o issue a command, you should not deviat e fr om your dharma.
Moreover, while householders wish t o perform My puja by offering
clot hes and or nament s, you should not wish t o do so. Rat her , you
should offer puja by using leaves, flower s, fr uit s and wat er , and you
should exper ience joy by per for ming such puja. It would not be
appropriat e for you t o deviat e from your dharma t o perform puja of
God. Thus, all of you should r emain wit hin your own dharma and
offer puja wit hin your capacit y. This is My command, so r esolve t o
abide by it fir mly.”
| | Vachanãmr ut Sãr angpur -9 | | 87 | |
The Vachanãmr ut 187
Sã r a n gp u r -10
A P h ysi ca l P er sp ect i ve ver su s t h e Ãt mã ’s
P er sp ect i ve; Bei n g Bea t en by Sh oes
1 On Shr ãvan vadi 14, Samvat 1877 [6 Sept ember 1820], Shr iji
Mahãr ãj walked wit h all of t he sãdhus fr om Kundal and, along t he
way, ar r ived at Khãmbhdã. Ther e, t hey set t led t hemselves under a
pipal t ree. The people of t he village t hen brought a decorat ed cot and
had Shr iji Mahãr ãj sit upon it . He was dr essed ent ir ely in whit e
clot hes. At t hat t ime, sãdhus as well as devot ees fr om var ious places
gat her ed ar ound Him in an assembly while ot her sãdhus were
singing devot ional songs.
2 Shr iji Mahãr ãj t hen asked t he sãdhus t o st op singing and
addressed t he village folk, “In t his world t here are t wo t ypes of people:
t hose who follow t he pat h of right eousness and t hose who follow t he
pat h of unright eousness. Of t hese, one who follows t he pat h of
r ight eousness for sakes st ealing, adult er y, slander and all ot her for ms
of sin. Fear ing God, such a per son r emains wit hin t he disciplines of
dharma. As a r esult , ever yone in t he wor ld t r ust s him, be it a
member of his family or anyone else, and what ever he says is
accept ed by all as t he t r ut h. Only such a per son who obser ves
dharma likes t he company of a t r ue sãdhu.
3 “On t he ot her hand, a per son who follows t he pat h of
unr ight eousness is engr ossed in evil deeds such as st ealing, adult er y,
eat ing meat , dr inking alcohol, changing someone’s cast e by for ce and
having one’s own cast e changed by for ce. As a r esult , no one in t he
wor ld ever t r ust s him. In fact , even his own r elat ives do not t r ust
him. Such an unr ight eous per son never likes t he company of a t r ue
sãdhu. In fact , if someone else were t o keep t he company of such a
sãdhu, t he unr ight eous per son would spit e him t oo.
4 “Ther efor e, one who aspires t o at t ain liberat ion should not follow
t he pat h of unright eousness; inst ead, one should follow t he pat h of
right eousness and keep t he company of a t rue sãdhu. As a r esult ,
one would cer t ainly, wit hout a doubt , at t ain liber at ion.”
5 Hear ing t his discourse, many people of t he village accept ed t he
r efuge of Shr iji Mahãr ãj.
6 Ther eaft er , Shr iji Mahãr ãj r et ur ned t o Sãr angpur and sat on a
decorat ed cot on t he veranda out side t he nort h-facing r ooms of J ivã
The Vachanãmr ut 188
Khãchar ’s darbãr. He was dr essed ent ir ely in whit e clot hes. At t hat
t ime, munis as well as devot ees from various places had gat hered
befor e Him.
7 Ther eupon Shr iji Mahãr ãj said, “If one looks at t he abodes of
God – Golok, Vaikunt h, Shwet dwip, Br ahmapur – fr om a physical
per spect ive, t hey appear t o be ver y far away. However , if one looks at
t hem fr om t he ãt m ã’s per spect ive, t hey ar e not even an at om’s
dist ance away. Ther efor e, t he under st anding of one who views fr om
a physical perspect ive is false, and t he underst anding of one who
views from t he perspect ive of t he ãt m ã is t rue. Indeed, God and t he
abode of God are not even an at om’s dist ance away fr om a sãdhu who
believes, ‘God is for ever pr esent in my chaitanya,’ and ‘J ust like t he
jiva r esides in t he body, God r esides wit hin my jiva. My jiva is t he
sharir , and God is t he shariri of my jiva.’ Such a sãdhu also believes
t hat his jivãt m ã is dist inct fr om t he t hr ee bodies – sthul, sukshma
and kãran – and t hat t hat God for ever r esides wit hin his ãt m ã. Such
a S ant is like a mukt a of Shwet dwip. When one has t he darshan of
such a S ant, one should realise, ‘I have had t he darshan of God
Himself.’ A S ant who has such an under st anding has not hing mor e
t o at t ain.
8 “If a per son is unable t o at t ain such an under st anding, t hen he
should maint ain pr ofound associat ion wit h such a S ant. If t hat S ant
wer e t o daily beat him five t imes wit h a pair of shoes, he should st ill
t oler at e such insult s, but just as an opium addict cannot abandon his
addict ion, in no way should he abandon his associat ion wit h t he
S ant. Such a person should be known t o be equal t o t he S ant
ment ioned ear lier . Mor eover , what ever t hat S ant at t ains, one who
cont inues t o pr ofoundly associat e wit h such a S ant also at t ains.”
| | Vachanãmr ut Sãr angpur -10 | | 88 | |
Sã r a n gp u r -11
P e r son a l En d ea vou r
1 On Shr ãvan vadi Amãs, Samvat 1877 [7 Sept ember 1820],
Swãmi Shr i Sahajãnandji Mahãr ãj was sit t ing on a lar ge, decor at ed
cot on t he veranda out side t he nort h-facing r ooms of J ivã Khãchar ’s
darbãr in Sãr angpur . He was dr essed ent ir ely in whit e clot hes. At
t hat t ime, an assembly of munis as well as devot ees from various
places had gat hered before Him.
The Vachanãmr ut 189
2 Ther eupon Mukt ãnand Swãmi asked a quest ion: “Per sonal
endeavour is ment ioned in t he scr ipt ur es, but how much is act ually
achieved by per sonal endeavour , and how much is achieved by God’s
gr ace?”
3 Shr iji Mahãr ãj explained, “One who, by t he words of t he
S adguru and t he scr ipt ur es, has at t ained fir m vairãgya, has fir m
shraddhã, st r ict ly obser ves t he eight aspect s of brahmacharya, has
affinit y t owards non -violence and absolut ely firmly realises oneself t o
be t he ãt m ã is relieved of t he burden of birt hs and deat hs which
hangs over one’s head. Then, just like a gr ain of r ice t hat has had it s
out er chaff removed does not grow, a mukt a who has t he vir t ues just
ment ioned is fr eed fr om et er nal ignor ance in t he for m of m ãyã. He is
t hereby freed from t he cycle of birt hs and deat hs and at t ains t he
st at e of ãt m ã-r ealisat ion. This much can be achieved by per sonal
endeavour .
4 “In fact , God’s grace is only best owed upon one who has such
char act er ist ics. When one at t ains t he gr ace of God, one becomes an
ekãntik bhakta. Even t he Shr ut is pr oclaim: ‘|Ÿ⁄~·Ÿ— +⁄◊ ‚|-(◊+|-
+’
i
. The meaning of t his Vedic verse is t hat a person who is free from
t he blemishes of m ãyã at t ains qualit ies similar t o t hose of God. That
is, just as God is never bound by any pur e or impur e karmas t hat He
may per for m, t he mukta is also never bound by pur e or impur e
karmas.
5 “Because of her affect ion, Lakshmiji somet imes becomes
absor bed in God’s for m, wher eas on ot her occasions, while r emaining
separ at e fr om God, she r emains in God’s ser vice. In t he same
manner, out of int ense love, t he devot ee also somet imes becomes
absorbed in God, and at ot her t imes he remains separat e and serves
God. Moreover, just as God is independent , t hat devot ee also becomes
independent . Such powers can be at t ained only by t he grace of God.”
6 Ther eaft er Nit yãnand Swãmi asked, “God’s gr ace is best owed
upon one who has imbibed all of t hese char act er ist ics per fect ly. But
what becomes of one who has some deficiency in cult ivat ing t hese
char act er ist ics?”

i
Niranjanaha paramam sãmyam-upait i|
Mundaka Upanishad: III-3.1
The Vachanãmr ut 190
7 Shr iji Mahãr ãj replied, “If a person has a deficiency in any of t he
vir t ues of vairãgya, brahmacharya, shraddhã, non -violence and
ãt m ã-r ealisat ion, t hen he does not at t ain ult imat e liber at ion, i.e.,
God’s Akshardh ãm; inst ead, he at t ains some ot her abode of God. If
he has even mor e wor ldly desir es r emaining, he at t ains t he r ealms of
t he deit ies, which, in t he Moksh-dhar ma, ar e descr ibed as being like
narak compared t o t he abode of God. Then, aft er being a deit y, he
r et ur ns t o being a human, and fr om being a human he again
becomes a deit y. The ver se ‘•Ÿ ∑·-◊‚ |‚.---| (||- +⁄| (|-◊˜ +’
i

explains t hat a devot ee of God who has worldly desires does not go t o
narak, nor does he have t o undergo birt hs and deat hs in t he cycle of
8.4 million life for ms
3
; inst ead, he t akes innumer able bir t hs as a
deit y and a human being. Then, only when he develops t he
previously descr ibed vir t ues of vairãgya, brahmacharya, et c., does he
become wor t hy of at t aining t he gr ace of God. He t hen becomes an
ekãntik bhakta of God and at t ains His gunãt it abode, Akshardh ãm.
8 “Hence, whet her it t akes one life or innumer able lives, only
when one develops t he previously described charact erist ics and
becomes ext remely free of worldly desires, does one become wort hy of
at t aining t he gr ace of God, and only t hen will one at t ain ult imat e
liber at ion. Wit hout it , one will definit ely not at t ain it .”
9 Then Nr usinhãnand Swãmi asked, “Is t her e a met hod by which
one can er adicat e all of one’s deficiencies wit hin t his ver y lifet ime?”
10 Shr iji Mahãr ãj r eplied, “If a per son becomes ext r emely vigilant
and det ermined, t hen all of his deficiencies can be eradicat ed wit hin
t his very lifet ime. If his deficiencies have not been eradicat ed while
alive, and if he were t o become free of worldly desires and develop
int ense love for God dur ing his last moment s, t hen even in t hose last
moment s God would shower His gr ace upon him, and he would at t ain
t he abode of God.
11 “Thus, whet her aft er one life, or aft er count less lives, or even in
t he last moment s before one dies, should a devot ee’s vruttis become

i
Aneka-janma-sansiddhas-tatoh yãti parãm gatim| |
[A yogi who…] has become r ealised aft er many lives at t ains t he highest st at e of
enlight enment .
Bhagwad Git ã: 6.45
The Vachanãmr ut 191
int ensely focused on God, no deficiency would r emain in t hat
devot ee.”
| | Vachanãmr ut Sãr angpur -11 | | 89 | |
Sã r a n gp u r -12
Th in k in g a bou t t h e Ãt mã
1 On Bhãdar vã sudi 1, Samvat 1877 [8 Sept ember 1820], Swãmi
Shr i Sahajãnandji Mahãr ãj was sit t ing on a lar ge, decor at ed cot on
t he veranda out side t he nort h-facing r ooms of J ivã Khãchar ’s darbãr
i n Sãr angpur . He was dr essed ent ir ely in whit e clot hes. At t hat
t ime, an assembly of munis as well as devot ees from various places
had gat her ed befor e Him.
2 Ther eupon Nir vikãr ãnand Swãmi asked a quest ion: “Which
vir t ues const ant ly r emain in a sãdhu, and which vir t ues come and
go?”
3 Shr iji Mahãr ãj r eplied, “Fir st , t her e is ãt m ã-r ealisat ion; second,
swadharma; and t hir d, fait h in God. These t hr ee vir t ues const ant ly
r emain in a sãdhu, wher eas ot her vir t ues may come and may go.
Thus, while ot her vir t ues come and go, t hese t hr ee vir t ues always
r emain.”
4 Ther eaft er Mukt ãnand Swãmi asked, “Why is it t hat even aft er
underst anding t he dist inct ion bet ween t he body and t he ãt m ã, one
for get s t hat dist inct ion and cont inues t o ident ify oneself wit h t he
body?”
5 Shr iji Mahãr ãj explained, “Once a person has clearly underst ood
t he dist inct ion bet ween t he body and t he ãt m ã, it cannot be for got t en.
Even if he believes, ‘I am t he body,’ he can no longer accept himself
as t he body. Also, once he has fir mly est ablished t he convict ion of
God, even if he t r ies t o discar d it , it cannot be discar ded.
Fur t her mor e, t he not ion t hat his r ealisat ion of himself as ãt m ã has
been lost and t he belief t hat he is t he body has begun t o prevail is
simply a misconcept ion of his mind; t he belief never act ually r et ur ns.
Such a devot ee wit h perfect gnãn is conscious only of his ãt m ã. Also,
he believes his ãt m ã t o be brahmarup and t hat Pur ushot t am
Bhagwãn – also known as Par abr ahma – forever resides in t hat
brahmarup ãt m ã. Also, his convict ion of God r emains for ever
st eady.”
The Vachanãmr ut 192
6 Then Swayampr ak ãshãnand Swãmi asked, “How should one
t hink of one’s ãt m ã?”
7 Shr iji Mahãr ãj r eplied, “When t he drashtã, i.e., t he jivãt m ã,
focuses on t he antahkaran , it becomes oblivious t o t he out er , physical
body and all of t he vishays r elat ed t o it . Then, wit h t he t hought t hat
rest s bet ween t he antahkaran and t he drashtã, one should realise t he
nat ure of t he man , t he buddhi, t he chit t and t he ahamkãr. Then,
obser ving t he var ious t hought s wit hin t he antahkaran t hr ough such
a t hought pr ocess, only when t hose t hought s cease should one
medit at e on God’s for m. However , as long as t hose t hought s and
desires persist , one should keep observing t hem, but one should not
engage in medit at ion at t hat t ime.
8 “In addit ion, when t he five gnãn-indriyas of t he out er , physical
body are drawn t owards t heir respect ive vishays, one should t hink in
t wo ways: Fir st ly, one should t hink about t he vishay t owar ds which
t he indriyas have been dr awn; secondly, one should t hink about t he
drashtã who wat ches fr om t he indriyas’ or gans. Then, when t he
for mer t hought of t he vishay and t he lat t er t hought of t he drashtã
mer ge int o one, one’s vrut t i becomes complet ely det ached from t he
vishays. However, if one does not t hink in t his way and at t empt s t o
br eak one’s vrut t i fr om t he vishays for cefully, t hen t he vrut t i’s
at t r act ion t owar ds t he vishays will not be eradicat ed. On t he ot her
hand, if one wit hdr aws one’s vrut t i by applying t his t hought pr ocess,
one’s vrut t i will never again become at t ached t o t he vishays.
Ther efor e, as long as one’s indriyas ’ vruttis have affect ion for t he
vishays, one should avoid medit at ing on God. Only when t he
indriyas’ vruttis become st able should one engage in t he medit at ion
of God.
9 “Also, when t he drashtã is act ive in t he out er sthul body, one
should be absolut ely clear in making t he dist inct ion t hat when one is
act ive in t he sthul body one should never look t owards t he desires
ar ising in t he sukshma body, and when one is act ive in t he
antahkaran , one should become oblivious of one’s sthul body.
Mor eover , using t he t hought which r est s bet ween t he drashtã and
drashya, one should r ealise, ‘The drashtã and drashya are absolut ely
dist inct .’ Wit h t his under st anding, one should ascr ibe t he at t r ibut es
of t he body unt o t he body and t he at t ribut es of t he drashtã – which is
chaitanya – unt o chaitanya. Also, childhood, yout h, old age,
st out ness, t hinness, bir t h and deat h ar e all aspect s of t he body; so
The Vachanãmr ut 193
t hey should never be t hought of as belonging t o t he ãt m ã. On t he
ot her hand, being uncut t able, being unpier ceable, not aging, being
immor t al, being t he embodiment of gnãn, being t he embodiment of
bliss, and being char act er ised by et er nal exist ence ar e all aspect s of
t he ãt m ã; t hey should in no way be considered t o belong t o t he body.
Inst ead, t hose at t ribut es should be underst ood t o belong t o t he ãt m ã.
10 “Such t hought s should not be abandoned as long as desires and
t hought s per sist in t he antahkaran . Take t he example of a king: As
long as he is confr ont ed by an enemy, he cannot pr eside on his t hr one
in peace, nor does he indulge in any pleasur es. Only when all of his
enemies ar e conquer ed does he enjoy t he luxur ies of his kingdom.
Similarly, a devot ee of God should firmly keep t he aforement ioned
t hought as long as t he enemies in t he for m of his mind and indriyas
cont inue t o t r ouble him. Only when all desir es of his mind and
indriyas have subsided should he medit at e on God.”
| | Vachanãmr ut Sãr angpur -12 | | 90 | |
Sã r a n gp u r -13
Losin g Fa it h a n d Not Losin g Fa it h
1 On Bhãdar vã sudi 2, Samvat 1877 [9 Sept ember 1820], Swãmi
Shr i Sahajãnandji Mahãr ãj was sit t ing on a lar ge, decor at ed cot on
t he veranda out side t he nort h-facing r ooms of J ivã Khãchar ’s darbãr
i n Sãr angpur . He was dr essed ent ir ely in whit e clot hes. At t hat
t ime, an assembly of munis as well as devot ees from various places
had gat her ed befor e Him.
2 Ther eupon Mukt ãnand Swãmi asked, “Can a per son who
pr eviously had fait h in God, but lat er lost it , r eally be said t o have
had fait h in t he fir st place?”
3 Swayamprak ãshãnand Swãmi replied, “If a person has developed
fait h wit hin his jivãt m ã, he would not lose it by any means.
However , if his fait h is based on t he wr it ings in t he scr ipt ur es, t hen
when God per for ms some act ion t hat is not ment ioned in t he
scr ipt ur es, he would lose his fait h in God.”
4 Hear ing t his, Shr iji Mahãr ãj count er -quest ioned: “In t he
scr ipt ur es, t her e ar e an endless var iet y of t alks descr ibing God as
being powerful as well as weak , as being t he all-doer as well as a non -
doer , et c. So t hen, which act ion not ment ioned in t he scr ipt ur es
The Vachanãmr ut 194
could God possibly have performed t hat one loses one’s fait h? Please
answer t his quest ion.”
5 The munis replied, “No act ion of God is out side t he script ur es.
So, Mahãr ãj, what is t he reason behind a person developing fait h and
t hen losing it ?”
6 Shr iji Mahãr ãj explained, “Whosoever develops fait h in God does
so only t hr ough t he scr ipt ur es. Why? Because t he scr ipt ur es
descr ibe t he char act er ist ics of God as well as t he char act er ist ics of
t he S ant. So, only fait h developed t hr ough t he scr ipt ur es r emains
st aunch. On t he ot her hand, fait h developed by one’s own mind,
wit hout t he help of t he scr ipt ur es, event ually dissolves.
7 “In fact , t he scr ipt ur es ar e also t he inspirat ion behind t he
act ivit ies of dharma. Even t he fact t hat an ignor ant per son who has
never heard t he script ures has been able t o observe t o t his day t he
disciplines of dharma in t he for m of making dist inct ions bet ween his
mot her , sist er , daught er and ot her women is due t o t he scr ipt ur es.
How is t hat ? Well, it has been passed down t hr ough t he gener at ions
aft er someone init ially hear d such a t alk fr om t he scr ipt ur es. Fr om
t hat it has spr ead t hr oughout societ y t hr ough successive gener at ion s.
Therefore, one who develops fait h in God and loses it aft erwards has
no fait h in t he wor ds of t he scr ipt ur es. Such a per son is obst inat e
and a nãstik.
8 “On t he ot her hand, if one does have fait h in t he scr ipt ur es, one
would never t ur n away fr om God. Why? Because t he scr ipt ur es
describe an endless variet y of divine act ions and incident s of God; so,
regardless of which act ion God performs, it will never be out side of
t he scr ipt ur es. Ther efor e, only one who has fait h in t he scr ipt ur es is
able t o develop unshakeable fait h in God, and only such a per son
at t ains liberat ion . In addit ion, such a person would never deviat e
fr om dharma.”
| | Vachanãmr ut Sãr angpur -13 | | 91 | |
Sã r a n gp u r -14
La zi n ess a n d I n fa t u a t i on
1 On Bhãdar vã sudi 3, Samvat 1877 [10 Sept ember 1820], Swãmi
Shr i Sahajãnandji Mahãr ãj was sit t ing facing west on a lar ge,
decorat ed cot on t he veranda out side t he rooms of J ivã Khãchar ’s
The Vachanãmr ut 195
darbãr in Sãr angpur . He was wear ing a black-bordered, whit e khes
and had cover ed Himself wit h a whit e cot t on clot h. He had also t ied
a whit e pãgh around His head. Bunches of yellow flowers adorned
His ears, and t assels of yellow flowers had been placed upon His
pãgh. In addit ion t o t his, a gar land of yellow flower s was swinging
fr om His neck down t o His navel. At t hat t ime, an assembly of
munis as well as devot ees from various places had gat hered before
Him.
2 Ther eupon Swayampr ak ãshãnand Swãmi asked a quest ion: “It
is said in t he Git ã t hat once a devot ee at t ains t he abode of God, i.e.,
Vaikunt h, et c., he never falls back fr om it . But which flaw causes
some t o fall back?”
3 Shr iji Mahãr ãj asked in r et ur n, “Who has at t ained t he abode of
God and t hen fallen back? Give Me even one example!”
4 Swayamprak ãshãnand Swãmi r eplied, “Fir st of all, t her e ar e
J ay and Vijay, t he at t endant s of God who fell fr om Vaikunt h; and
t hen t her e ar e Rãdhikãji and Shr idãmã, who fell fr om Golok.”
5 Shr iji Mahãr ãj t hen clar ified, “J ay and Vijay did fall, but it was
only because God want ed t o illust rat e t he glory of a sãdhu; t hat is, if
one maligns a sãdhu like t he Sanak ãdik, t hen even if one has
at t ained an abode such as Vaikunt h, one can st ill fall fr om it . That
is why t hey fell. Besides, J ay and Vijay did ret urn t o God’s abode,
Vaikunt h, in t heir t hir d life. Ther efore, t hey cannot be said t o have
fallen. Rat her , it happened because it was God’s wish. In any case,
one can only be said t o have fallen when one never again ret ains any
cont act wit h God.
6 “Also, when Rãdhikãji fell fr om Golok, t hat t oo was by God’s
wish, as he himself wished t o manifest in a human body t o uplift
count less jivas and per for m r edempt ive act ions. Thus, if someone
claims t hat Rãdhikãji fell, t hen God could be said t o have fallen along
wit h her . That is why she cannot be said t o have fallen, because it
was God’s wish t hat t hey bot h came t o ear t h fr om Golok. So, in t hat
inst ance, it should be r ecognised as being t he wish of God only.
7 “Of cour se, if it is His wish, a mukt a may manifest in a body
even from Akshardh ãm. Mor eover , by His will, t hat which is jad can
become chaitanya, and t hat which is chaitanya can become jad. God
is, aft er all, ext r emely power ful, and what ever He wishes, occur s.
Therefore, no one who has at t ained t he abode of God falls back from it
The Vachanãmr ut 196
wit hout it being God’s wish. However , he who does fall is a wor ldly,
incomplet e devot ee who falls during t he course of his spirit ual
endeavour s. Such a per son is called ‘yoga-bhr asht ’. In cont r ast ,
t hose who have become enlight ened t hrough vairãgya, ãt m ã-
r ealisat ion, bhakti t owards God, brahmacharya, et c., ar e equal t o t he
muktas of Shwet dwip. They never fall.”
8 Having explained t his, Shr iji Mahãr ãj said, “Her e, now I shall
ask a quest ion.”
9 The munis responded, “Please do ask.”
10 Ther eupon Shr iji Mahãr ãj said, “In t he Udyog-parva of t he
Mahãbhãr at , Sanat sujãt Rishi says t o Dhr ut r ãsht r a, ‘He who
abandons bot h laziness and infat uat ion has complet ely t r ansgr essed
God’s m ãyã. In fact , laziness and infat uat ion ar e m ãyã it self.’ Now,
we are known t o be renunciant devot ees of God. If someone amongst
us has laziness and infat uat ion , and if t hat per son is not par t icular ly
vigilant in er adicat ing t hem by using t he st r engt h of God’s glor y,
t hen what t ype of bliss does such a devot ee experience in t his body?
Also, what t ype of bliss does he at t ain aft er he dies? That is My
quest ion.”
11 Swayamprak ãshãnand Swãmi replied, “A person who is a
devot ee of God need not worry t oo much if his laziness and
infat uat ion are not eradicat ed by t he deep t hought of God’s glory.”
12 At t hat point Shr iji Mahãr ãj quest ioned, “What is wr ong wit h a
devot ee of God who has laziness and infat uat ion and is vigilant in his
effor t s t o er adicat e t hem? What makes one who is not so vigilant
bet t er t han t he one who is?”
13 Swayamprak ãshãnand Swãmi explained, “That devot ee of God
r elies on t he st r engt h of God, not on t he st r engt h of his spir it ual
endeavour s; t hat is why he is bet t er .”
14 Shr iji Mahãr ãj quest ioned fur t her , “You ar e claiming t hat one
who is careless, despit e t he enemies of laziness and infat uat ion being
pr evalent in him, is super ior . Well, consider t he example of a fait hful
wife. Due t o t he fear of her husband and t he fear of preserving her
fidelit y, she r emains ver y conscious in her mind, lest she smiles at or
t ouches anot her man. Mor eover , in her mind lies t he following fear :
‘If I behave per missively, my husband will t hink of me as an
adult er ess and will no longer accept my ser vice. This would be a
br each of my fidelit y.’ Bear ing t his in mind, she r emains ever
The Vachanãmr ut 197
vigilant . Now you are claiming t hat a devot ee who keeps bhakti just
like t he fait hful wife and who is conscious in his effort s t o eradicat e
laziness and infat uat ion is at fault . Fur t her mor e, you ar e suggest ing
t hat a devot ee who is not concer ned about er adicat ing laziness and
infat uat ion, like a woman who flir t s wit h any man she fancies and is
not concer ned about pr eser ving her fidelit y, is act ually super ior ! Is
t his because of a misunder st anding on your behalf, or what ?
15 “Remember , if a per son r emains car eless, t hen even if he is a
devot ee of God, t he t wo enemies of laziness and infat uat ion would not
fail t o hinder him. For example, when one dr inks alcohol or bhang,
t hen just as a non -believer becomes int oxicat ed, a devot ee of God
would also become int oxicat ed and deliriou s. In t he same manner ,
just as alcohol and bhang in t he for m of laziness and infat uat ion
hinder a non -believer, t hey hinder a devot ee of God as well. The only
difference, however, bet ween a non -believer and a devot ee of God is
t hat a non -believer cannot eradicat e t hese t wo enemies, whereas a
devot ee can over come t hem if he r emains vigilant in his effor t s. That
is t he advant age a devot ee of God has. Nevert heless, he is not bet t er
if he remains careless, even if he is a devot ee of God.”
16 Ther eaft er , Shr iji Mahãr ãj asked anot her quest ion: “How many
element s is t he sthul body composed of, and how many element s is
t he sukshma body composed of? Are t here equal element s in bot h, or
does one have more or less t han t he ot her? Please describe t he
nat ure of t hese t wo bodies.”
17 Swayamprak ãshãnand Swãmi at t empt ed t o answer t he
quest ion, but was unable t o do so sat isfact or ily. Ther eupon, all of t he
munis said, “Mahãr ãj, please be kind enough t o answer t his quest ion
Your self.”
18 Shr iji Mahãr ãj t hen explained, “The sthul body is composed of
t he five element s known as t he five mah ãbhuts
i
: prut hvi, jal, et c.
The sukshma body is composed of 19 element s: t he five gnãn-
indriyas , t he five karma-indriyas , t he five prãns and t he four
antahkarans. Yet , only when t he sukshma body is int erwoven wit h
t he sthul body can all act ivit ies be car r ied out pr oper ly, but not
ot her wise. This is because only when t he sukshma body, t oget her
wit h t he indriyas , joins t he sthul body – which includes t he indriyas’

i
Refer s t o ‘panchbhut s’.
The Vachanãmr ut 198
or gans, i.e., t he eyes, ear s, et c. – can t he r espect ive vishays of t hose
indriyas be indulged in. This is not possible by t he indriyas’ or gans
of t he sthul body alone. Thus, t he sukshma body composed of t he 19
element s is int er woven wit h t he sthul body composed of t he five
element s. That is why t he sthul body is also said t o be composed of
24 element s
2
.
19 “In t he same manner , t he pleasur es of t he sukshma body can
only be indulged in when t he sukshma body behaves as one wit h t he
sthul body, which is composed of t he five elemen t s. That is why t he
sukshma body, which is composed of 19 element s, is also said t o be
composed of 24 element s. Moreover, because t he sthul body is
inher ent wit hin t he sukshma body, when a person associat es wit h a
woman t hr ough his sukshma body, he ejaculat es semen fr om his
sthul body. Thus, t her e is oneness bet ween t he sthul body and t he
sukshma body dur ing t he waking st at e and t he dr eam st at e.”
20 Thereupon t he munis r emar ked, “Mahãr ãj, t his suggest s t hat
t he sukshma body is t he same as t he sthul body. So, just as t her e is
an effect of karmas on t he sthul body, is t her e a similar effect on t he
sukshma body as well? Or is t here a difference?”
21 Shr iji Mahãr ãj r eplied, “If one has just as st r ong a belief t hat t he
sukshma body is mine, as one has t hat t his sthul body is mine, t hen
t he law of karmas would apply t o t he sukshma body just as it does t o
t he sthul body. Indeed, it is only t o encourage t he individual t hat t he
karmas of t he sukshma body have been said t o be insignificant .
22 “In compar ison, neit her t he sthul body nor t he sukshma body of
one who has no consciousness of his sthul and sukshma bodies is
affect ed by karmas. This is because such a per son behaves only as
t he ãt m ã. Thus, one who has such r ealisat ion of one’s ãt m ã r emains
unaffect ed by karmas r elat ed t o t he sthul and sukshma bodies.
Nonet heless, such a per son would never physically per for m any
impur e karmas. Fur t her mor e, he endur es any joy or pain r esult ing
fr om his prãrabdha. Even while exper iencing t hem, he believes, ‘I
am not t he one who experiences; I am t he ãt m ã.’
23 “Conversely, a person who is ignorant and who ident ifies his self
wit h t he body is affect ed by all karmas r elat ed t o t he sthul and
sukshma bodies, and t herefore he experiences joy and pain according
t o his karmas. This is because an ignor ant per son, while
exper iencing whichever vishays he indulges in, believes t he body t o
The Vachanãmr ut 199
be his t r ue for m, and feels, ‘I am t he one who exper iences t hese
vishays.’
24 “Then, in his final moment s, such an ignor ant per son sees t he
ser vant s of Yam. He t hen becomes unawar e of his body and ent er s a
st at e of unconsciousness. Ther eaft er , t he ser vant s of Yam for ce him
t o leave his body and t hus separat e his jiva. The jiva t hen r eceives
t he body of an evil spir it , in which it suffer s t he t or ment s of
Yampuri. A devot ee of God possessing gnãn, on t he ot her hand, sees
God or His S ant in his last moment s. He also becomes unawar e of
his body and ent er s a st at e of unconsciousness. However , when t hat
devot ee discards his body and becomes separat e from it , God gr ant s
him a divine body like t hat of God, wit h which he resides in t he abode
of God.”
| | Vachanãmr ut Sãr angpur -14 | | 92 | |
Sã r a n gp u r -15
Obst i n a t e, Med i ocr e a n d Ma t u r e Gop i s
1 On Bhãdar vã sudi 4, Samvat 1877 [11 Sept ember 1820], Shr iji
Mahãr ãj was sit t ing on a large, decorat ed cot on t he veranda out side
t he rooms of J ivã Khãchar ’s darbãr in Sãr angpur . He was dr essed
ent ir ely in whit e clot hes. At t hat t ime, an assembly of munis as well
as devot ees from various places had gat hered before Him.
2 Ther eupon Shr iji Mahãr ãj said, “Her e, I shall ask a quest ion.
There are t wo t ypes of devot ees of God: One has such deep love for
God t hat he cannot bear even a second wit hout His darshan . His
love is very obviously not iceable. Anot her devot ee of God possesses
knowledge of t he ãt m ã as well as t ot al vairãgya. He also has love for
God, but his love does not appear t o be like t he love of t he previously
ment ioned devot ee. Fur t her mor e, alt hough t he for mer devot ee’s
bhakti is ext r emely appealing, he possesses neit her knowledge of t he
ãt m ã nor vairãgya. The lat t er may have knowledge of t he ãt m ã and
vairãgya, but his bhakti is not as appealing as t he former devot ee’s.
Of t hese t wo devot ees, whose bhakti is super ior , and whose bhakti is
inferior ? That is t he quest ion.”
3 To t his, Swayampr ak ãshãnand Swãmi r eplied, “He who has
int ense love for God is bet t er, even if he does not have knowledge of
t he ãt m ã and vairãgya.”
The Vachanãmr ut 200
4 Shr iji Mahãr ãj t hen count er ed, “Wit h what under st anding do
you say t hat he who does not have knowledge of t he ãt m ã and
vairãgya is bet t er? Such a person believes his self t o be t he body, and
so whenever he comes upon any of t he panchvishays t hat comfor t his
body, he will develop affect ion for t hem. Consequent ly, his love for
God will diminish. So why do you consider him t o be super ior ?”
5 Swayamprak ãshãnand Swãmi clarified, “I do not consider one
who develops affect ion for t he vishays t o be a devot ee who loves God;
r at her , I consider one who is like t he gopis t o be such a devot ee.”
6 Ther eupon Shr iji Mahãr ãj explained, “The gopis were not so
naïve. They wer e so wise t hat t heir wisdom could t r anscend t he
underst anding of t hose who do possess knowledge of t he ãt m ã and
vairãgya. They also spoke as eloquent ly as t hose who are well-versed
in diplomacy. In addit ion, t hey knew God pr ecisely as he should be
known. Even Uddhav, t he wisest of t he Yãdavs and God’s agent ,
became overwhelmed when he realised t he gopis’ under st anding.
That same Uddhavji lat er said, ‘God has shown gr eat mer cy t o me by
sending me t o impar t gnãn t o t he gopis.’ He had act ually gone t o
preach t o t he gopis, but upon hear ing t heir wor ds, he himself
imbibed t he gopis’ pr eaching.
7 “Though you may say t hat t he gopis wer e not ver y int elligent ,
t her e wer e, in fact , t hr ee dist inct ions amongst t hem: obst inat e,
mediocr e, and mat ur e.
8 “Of t hese, t he char act er ist ics of t he obst inat e gopis are as
follows: They would oft en rebuke God and say, ‘We have gone out of
our way doing t hings for you, yet you do not t ake even t he slight est
not ice of us.’ Fur t her mor e, if t hey wer e t eased fur t her , t hey would be
upset wit h God and speak such harsh words t hat one would feel t hey
will soon fall from t he pat h of God. Those gopis who are described as
such in t he scr ipt ur es should be known as obst inat e gopis.
9 “Those who are mediocre gopis, however , would never become
angr y wit h God and would never speak such har sh wor ds. But by
using t heir shr ewdness, t hey would employ cunning ploys t o conceal
t heir selfishness from ot hers and do what ever t hey please while also
doing what ever pleases God; i.e., t hey would not do only t hat which
pleases God. Fur t her mor e, even if t hey have t o do somet hing t hat
pleases only God, t hey would definit ely use a cunning met hod t o do
what ever pleases t hemselves as well. Those gopis who are described
as such in t he scr ipt ur es should be known as mediocr e gopis.
The Vachanãmr ut 201
10 “In compar ison, mat ur e gopis would do only t hat which pleases
God. In no way, t hough, would t hey use any cunning met hods t o
sat isfy t heir selfishness. Their only wish would be t o please God.
Ther efor e, t hey r emain happy wit h what ever pleases God.
Fur t her mor e, t hey would never become angr y at or jealous of t he
gopis who ar e t heir equals. They would also r enounce vicious
nat ur es such as egot ism, matsar , et c., and r emain aler t in t he
ser vice of God. They would never do anyt hing by t hought , wor d or
deed t hat would displease God. Those gopis who are described as
such in t he scr ipt ur es should be known as mat ur e gopis. In t his
manner , t her e ar e t hr ee dist inct ions amongst t he gopis.
11 “Over all, t he gopis had ext r eme wisdom in t heir under st anding,
and t hus t heir love cannot be said t o be wit hout under st anding. Also,
t hey had t horoughly realised t he great ness of God. Due t o t he power
of t hat r ealisat ion of God’s gr eat ness, t he vir t ues of ãt m ã-r ealisat ion
and vairãgya nat ur ally flour ished in t heir hear t s. Ther efor e, it was
due t o t he power of realising God’s great ness t hat count less
r edempt ive vir t ues such as ãt m ã-r ealisat ion, vairãgya, et c., wer e
fully developed in t he gopis.
12 “Now t he char act er ist ics of such a devot ee ar e as follows: He
wishes for only t hose panchvishays, i.e., sight s, sounds, smells,
t ast es and t ouch, which ar e r elat ed t o God, but not for t hose which
are relat ed t o anyt hing else. Then t hr ough t hose vishays, he
develops int ense affect ion for God. So much so, t hat even t hough he
does not possess t he virt ues of ãt m ã-realisat ion and vairãgya, he st ill
does not harbour any desire in his heart except for t hat of God.
13 “Consider t he following example: When it has not r ained, t he
seeds of different t ypes of grass cannot be seen anywhere on t he
ear t h. But when it does r ain, so much gr ass gr ows t hat even t he
eart h cannot be seen. Similarly, when one who does not possess t he
vir t ues of ãt m ã-realisat ion and vairãgya meet s wit h bad company,
t hough he may seem t o have no desire for vishays ot her t han God, he
will begin t o har bour desir es for t hose object s. Fur t her mor e, his
mind will become cor r upt ed, and he will not r emember God in his
hear t . Inst ead, he will const ant ly cr ave for t he vishays. As a r esult ,
t hat devot ee who loves God but does not possess t he virt ues of ãt m ã-
realisat ion and vairãgya will feel, ‘I do not have even t he slight est
love for God.’ Thus, a devot ee who has love for God but does not
The Vachanãmr ut 202
possess t he virt ues of ãt m ã-realisat ion and vairãgya is ext r emely
infer ior .
14 “In compar ison, one who has t he vir t ues of ãt m ã-realisat ion and
vairãgya, even t hough his love for God seems or dinar y, feels, ‘The
for m of God is for ever pr esent wit hin my jivãt m ã.’ Because of t his
r ealisat ion, he may not seem out war dly ent husiast ic for t he darshan ,
t ouch, et c., of God’s for m; in fact , he may appear t o be ver y quiet .
However, t he root s of his love are very deep. Moreover, his love is not
of t he t ype t hat would diminish due t o t he influence of bad company.
Therefore, t his devot ee is superior and is ekãntik.”
| | Vachanãmr ut Sãr angpur -15 | | 93 | |
Sã r a n gp u r -16
Na r n ã r ã ya n ’s Au st er i t i es
1 On Bhãdar vã sudi 5, Samvat 1877 [12 Sept ember 1820], Shr iji
Mahãr ãj was sit t ing on a large, decorat ed cot on t he veranda out side
J ivã Khãchar ’s r oom in Sãr angpur . He was dr essed ent ir ely in whit e
clot hes. At t hat t ime, an assembly of munis as well as devot ees from
var ious places had gat her ed befor e Him.
2 Ther eupon Par amãnand Swãmi asked a quest ion: “It is said in
t he Shr imad Bhãgwat , ‘While r esiding in Badr ikãshr am, Shr i
Nar nãr ãyan is per for ming aust er it ies for t he sake of t he liber at ion
and happiness of all of t he people in Bharat -khand.’ Why is it , t hen,
t hat everyone does not t read t he pat h of liberat ion?”
3 Shr iji Mahãr ãj explained, “The answer lies in t he fift h cant o of
t he Shr imad Bhãgwat . It is said t her ein, ‘God is per for ming
aust erit ies, but he does so on ly for t he sake of his devot ees, not for
t hose who are not devot ees of God.’
4 “Shr i Nar nãr ãyan Bhagwãn, who is clad in t he at t ir e of an
ascet ic, per for ms har sh aust er it ies out of ext r eme compassion for and
for t he benefit of t hose people who realise t he r ar it y of at t aining a
human body in t his Bhar at -khand and t hus at t ain t he refuge of God
and offer bhakti t o him. While per for ming such aust er it ies, and
endowed wit h t he virt ues of dharma, gnãn, vairãgya, upsham , divine
power s, et c. t hat ar e const ant ly inher ent in him t o a gr eat ext ent , he
dwells in Badr ikãshr am unt il t he dissolut ion of t he cosmos. Thus,
even if his devot ees who live in Bharat -khand may possess t he
The Vachanãmr ut 203
vir t ues of dharma, gnãn, et c. t o a lesser degr ee, t hey flour ish gr eat ly
in just a short span of t ime due t o t he power of God’s virt uous
aust er it ies. Ther eaft er , by t he will of God, such devot ees have t he
darshan of t he manifest for m of Shr i Kr ishna Bhagwãn amidst t he
divine light of Akshar br ahma t hat is in t heir hear t s. In t his way,
due t o God’s aust erit ies, devot ees at t ain liberat ion wit hout any
hindrances. However, t hose who are not devot ees of God do not
at t ain liber at ion. This is t he answer t o your quest ion.”
| | Vachanãmr ut Sãr angpur -16 | | 94 | |
Sã r a n gp u r -17
Di ffe r e n ce s a mon g Mu k t a s;
Th e Br a n ch of a Ta ma r i n d Tr ee
1 On t he evening of Bhãdar vã sudi 6, Samvat 1877 [13 Sept ember
1820], Shr iji Mahãr ãj was sit t ing facing nor t h on a lar ge, decor at ed
cot on t he veranda out side t he rooms of J ivã Khãchar ’s darbãr in
Sãr angpur . He was dr essed ent ir ely in whit e clot hes. At t hat t ime,
an assembly of munis as well as devot ees from various places had
gat her ed befor e Him.
2 Ther eupon Shr iji Mahãr ãj said, “As t he vision of a person who
wor ships God becomes incr easingly subt le, he r ealises t he unlimit ed
nat ur e of God, and he incr easingly r ealises t he gr eat ness of God.
When t hat devot ee ident ifies himself wit h t he body, he sees God as
t he wit ness of his waking, dr eam and deep sleep st at es. Lat er , when
he r ealises himself as t r anscending t he waking, dream and deep sleep
st at es, he r ealises God as t r anscending t hem t oo. Then, as his vision
becomes incr easingly subt le, he r ealises God as being far beyond
himself and under st ands t he gr eat ness of God even mor e. Then, as
his vrut t i at t aches it self mor e and mor e t o God wit h love, his
upãsan ã of God becomes even more firmly est ablished.
3 “For example, ant s, bir ds, men, cat t le, hor ses, elephant s, lar ge
cr ocodiles and fish all dr ink wat er fr om t he ocean and become
healt hy; yet t he ocean’s level is not even slight ly r educed. Thus, t he
gr eat er t he capacit y of t he being, t he mor e it r ealises t he vast ness of
t he ocean.
4 “Her e is anot her example: a mosquit o, a spar r ow, a kit e, a
hawk, an analpakshi and Gar ud all fly in t he sky, yet t o all of t hem
The Vachanãmr ut 204
t he sky is limit less. However , t he gr eat er t he st r engt h of t heir
wings, t he mor e t hey r ealise t he vast ness of t he sky and t heir own
infer ior it y.
5 “Similarly, a devot ee whose upãsan ã is like t hat of Mar ichi and
t he ot her prajãpatis can be compared t o t he mosquit o. A devot ee
whose upãsan ã is higher , like t hat of deit ies such as Br ahmã, can be
compared t o t he sparrow. A devot ee whose upãsan ã is higher st ill,
like t hat of deit ies such as Vir ãt -Pur ush, can be compar ed t o a kit e.
A devot ee whose upãsan ã is higher st ill, like t hat of Pr adh ãn-Pur ush,
can be compared t o a hawk. A devot ee whose upãsan ã is st ill higher ,
like t hat of pur e Pr akr ut i-Pur ush, can be compar ed t o an analpakshi.
A devot ee whose upãsan ã is even higher , like t hat of an akshar-
mukt a in Akshardh ãm, is like Gar ud. As t he power s of t hese
devot ees increase, t hey realise t he great ness of God more and more.
Mor eover , as t heir own power s incr ease, t heir mast er -ser vant
relat ionship wit h God is also consolidat ed.
6 “Also, when t he person engaged in worship ident ified himself
wit h t he jiva, t he jiva possessed t he luminosit y of a firefly. As he
cont inued wor shipping God, bar r ier s wer e gr adually over come, and
he became incr easingly luminous; fir st like an oil lamp, t hen like a
t or ch, t hen like t he flames of a fir e, t hen like t he flames of a for est
fir e, t hen like light ning, t hen like t he moon, t hen like t he sun, t hen
like t he fir e of dissolut ion, and finally, he became as r adiant as t he
t r anscendent al light
i
.
7 “In t his manner , t he luminosit y, power s and bliss of such a
devot ee const ant ly incr ease. In t he example, t he succession fr om
firefly t o t ranscendent al light refers t o t he differences among t he level
of t he muktas . As one r eaches a higher spir it ual st at e, God’s
gr eat ness is realised t o a great er ext ent and one at t ains a higher
mukt a-level.”
8 So saying, Shr iji Mahãr ãj bid ‘J ai Sachchidãnand’ t o everyone
and st ood up. Then, holding a br anch of t he t amar ind t r ee, He st ood
facing east and said, “Fr om her e, t he full moon appear s like a small
plat e. But as one appr oaches it , it appear s t o get incr easingly lar ger .
Then, when one comes ext r emely close t o it , it becomes so vast t hat
one is unable t o see it s limit s. Similar ly, as obst acles in t he for m of

i
Her e, ‘t r anscendent al light ’ r efer s t o t he light of an akshar-mukta.
The Vachanãmr ut 205
m ãyã are overcome, and one incr easingly at t ains t he pr oximit y of
God, one realises t he unlimit ed great ness of God, and one’s sense of
ser vit ude t owar ds Him is incr easingly st r engt hened.”
| | Vachanãmr ut Sãr angpur -17 | | 95 | |
Sã r a n gp u r -18
Sa li n e La n d
1 On Bhãdar vã sudi 8, Samvat 1877 [15 Sept ember 1820], Swãmi
Shr i Sahajãnandji Mahãr ãj was sit t ing facing nor t h on t he ver anda
out side t he nort h-facing r ooms of J ivã Khãchar ’s darbãr in
Sãr angpur . He was wear ing a whit e khes and had covered Himself
wit h a whit e cot t on clot h. He had also t ied a whit e pãgh ar ound His
head. At t hat t ime, an assembly of munis as well as devot ees from
var ious places had gat her ed befor e Him.
2 Ther eupon Shr iji Mahãr ãj said, “If a person wit h shraddhã
encount er s t he company of a t rue S ant and develops shraddhã in t he
words of t hat S ant, t hen all of t he redempt ive virt ues of swadharma,
vairãgya, gnãn, bhakti, wisdom, et c., would develop in his hear t , and
t he vicious nat ur es of lust , anger , et c., would be bur nt away.
Conver sely, if he encount er s evil company, and if he develops
shraddhã in t heir wor ds, t hen all of t he vir t ues of vairãgya, wisdom,
et c., would be dest r oyed. It is r at her like t he analogy of saline land.
No mat t er how much r ain falls upon it , no gr ass, or anyt hing else,
can gr ow upon it . However, if a flood were t o sweep across t hat same
land, t hen all of t he salt would be washed away. As a r esult , wher e
t here was once salt , t here would now be silt . Then, if t he seeds of
banyan, pipal, or ot her t r ees wer e t o fall int o t hat silt , t hey would
gr ow int o lar ge t r ees. Likewise, if a per son who has t he pr eviously
ment ioned virt ues of swadharma, vairãgya, et c., fir mly r oot ed in his
heart and who has not even t he slight est desire for t he pleasures of
t his wor ld wer e t o meet wit h evil company, t hen wat er s in t he for m
of evil company would sweep across his heart and leave behind silt in
t he for m of wor ldly t alks, et c. Subsequent ly, t he seeds of lust , anger ,
avar ice, infat uat ion, ar r ogance, matsar , et c., which ar e dor mant in
t he silt , would grow int o large t rees. Therefore, a devot ee of God
should never keep bad company.”
3 Then Shr iji Mahãr ãj cont inued, “If a per son has some swabhãvs,
and he t hought fully at t empt s t o er adicat e t hem by associat ing wit h
The Vachanãmr ut 206
t he S ant, t hen t hey can be dest r oyed. However , a per son’s vicious
swabhãvs will not be eradicat ed if he foolishly applies any ot her
met hods. When such a fool becomes depressed, he eit her sleeps,
cr ies, t akes out his fr ust r at ions on someone else, or he may even fast .
He will use any of t hese four met hods t o t r y t o over come his
depression. If he becomes severely depressed, he may even resort t o
commit t ing suicide. These ar e t he ways in which a fool at t empt s t o
overcome depression. However , such met hods neit her r educe t he
pain, nor do t hey eradicat e one’s swabhãvs. On t he ot her hand, if one
wer e t o at t empt t o er adicat e t hem wit h under st anding, t hen bot h t he
dist ress and t he swabhãv would be er adicat ed. Thus, only t hose who
have under st anding become happy.”
4 Ther eaft er , Shr iji Mahãr ãj cont inued wit h anot her example and
said, “Lar ge flames of a fir e ar e ext inguished when wat er is pour ed
over it , wher eas even a slight flash of light ning can never be
ext inguished, even t hough it is in t he midst of dense r ain clouds.
Similar ly, r egar dless of how much vairãgya one may have, or how
much love for God one may have, if one does not have under st anding,
t hen like t he flames of t he fire, all of one’s virt ues will be lost due t o
wat er in t he for m of bad company. In compar ison, one who has
vairãgya and love compounded wit h underst anding is like t he fire of
light ning. It may be slight , but it is never dest r oyed.”
5 Ther eaft er Nir vikãr ãnand Swãmi asked, “Mahãr ãj, if a per son
has t he vicious swabhãvs of lust , anger , et c., can t hey be er adicat ed,
or not ?”
6 Shr iji Mahãr ãj r eplied, “J ust as a mer chant keeps an account of
all his t r ansact ions, if one keeps an account of one’s swabhãvs fr om
t he very day one ent ered t he Sat sang fellowship, t hen t hey can be
er adicat ed. That is, one should t hink, ‘When I was not in Sat sang, I
had t hese vicious swabhãvs. But ever since I have ent er ed Sat sang,
t hey have diminished.’ Ther eaft er , ever y year one should check t o
see if one has progressed or if t here is st ill some deficiency r emaining.
However, a fool does not keep an account like t he merchant does.
Thus, any swabhãv which one may have can be eradicat ed if one
cont inuously examines oneself while doing satsang.”
7 Ther eupon Mukt ãnand Swãmi asked, “If on e keeps bad company
t hen it is obvious t hat one will develop vicious swabhãvs. But why is
it t hat such vicious swabhãvs arise even aft er one associat es wit h t he
S ant?”
The Vachanãmr ut 207
8 Shr iji Mahãr ãj explained, “During one’s childhood, one does not
face t he inner enemies of lust , anger , avar ice, et c. Mor eover , at t hat
age, one also t ends t o have more love for God. However, when one
ent er s yout h, t he inner enemies of lust , anger , et c., incr ease along
wit h t he belief t hat one is t he body. If during t hat period one keeps
t he company of a sãdhu who does not have vicious nat ur es such as
lust , t he belief t hat one is t he body, et c., t hen one will cr oss t he ocean
of yout h. However, if t he yout h does not do t his, t he inner enemies of
lust , anger , et c., will defeat him, and he will consequent ly t ur n vile.
9 “However, if an older person is spoilt while doing satsang, it is
because whichever fault s he per ceives in t he gr eat Purush all r et ur n
t o dwell in his own hear t . Conver sely, if one imbibes t he vir t ues of
t he gr eat Purush and t hinks: ‘Any swabhãv t he gr eat Purush
exhibit s is only for t he sake of t he jivas’ liber at ion. He is, in fact ,
flawless; but my per ceiving flaws in him is, in fact , due t o my own
personal foolishness’ – and t hinking t hus, if he imbibes t he vir t ues of
t he S atpurush and asks for for giveness for his mist akes, t hen t he
deficiencies of t hat per son will diminish.”
10 Ther eaft er Mahãnubhãvãnand Swãmi asked, “Can rãjasik,
t ãmasik and sãttvik swabhãvs be eradicat ed by doing satsang?”
11 Shr iji Mahãr ãj r eplied, “All swabhãvs can be eradicat ed if one
t r ies t o er adicat e t hem.”
12 Mukt ãnand Swãmi asked fur t her , “If t hat is t he case, t hen
despit e t he fact t hat Dur vãsã and ot hers have become muktas , why
do t hey st ill r emain t ãmasik?”
13 Shr iji Mahãr ãj explained, “The gunas of t amogun, et c., which
ar e seen in Dur vãsã and ot hers are only present because t hey choose
t o keep t hem. They feel, ‘If someone is misbehaving, t amogun is
act ually ver y necessar y in or der t o r epr imand him. That is why we
keep it .’ Thus, they pur posefully r et ain such gunas. Never t heless,
when a swabhãv is prevalent in oneself, one should bear an aversion
t owar ds it . One should t hink, ‘I am a devot ee of God and such a
vicious swabhãv does not befit me.’ In t his way, by t he gr ace of God,
one’s swabhãvs can be eradicat ed if one regards t hem as flaws and
st r ives t o discar d t hem.”
| | Vachanãmr ut Sãr angpur -18 | | 96 | |
The Vachanãmr ut 208

| | En d of Sã r a n gp u r Sect i on | |
The Vachanãmr ut 209

The Vachanãmr ut 210
KÃRIYÃNI SECTI ON
Kã r iyã n i-1
A Wor m a n d a Bee
1 On Bhãdar vã sudi 12, Samvat 1877 [19 Sept ember 1820], a
decor at ed, canopied cot t hat had been br ought by Jãdavji, a devot ee
from Surat , had been placed on t he veranda out side t he nort h-facing
rooms of Vast ã Khãchar ’s darbãr i n Kãr iyãni. A mat t r ess wit h a
whit e, silken cover had been placed upon t hat cot . A whit e,
cylindr ical cushion and r ed, silken knee-cushions had been placed on
t op of t he cushion. Also, frills of golden fabric were dangling on all
four sides of t he cot . Shr iji Mahãr ãj was sit t ing facing nor t h on t his
beaut ifully decor at ed cot . He was wear ing a black-bordered, whit e
khes and had t ied a golden -bordered, whit e fet o ar ound His head. He
had also covered Himself wit h a golden -bordered shelu. At t hat t ime,
an assembly of munis as well as devot ees from various places had
gat her ed befor e Him. They wer e all enjoying t he darshan of Shr iji
Mahãr ãj and wer e capt ivat ed by His char ming appear ance.
2 Then Shr iji Mahãr ãj said t o t he paramhansas , “Please ask and
answer quest ions amongst your selves.”
3 Ther eupon Bhudhar ãnand Swãmi asked, “Does t he convict ion of
God arise in t he antahkaran or in t he jiva?”
4 Shivãnand Swãmi at t empt ed t o answer t he quest ion, but was
unable t o do so sat isfact or ily.
5 So Shr iji Mahãr ãj said, “The jiva knows t hr ough t he buddhi,
which is t he cause of all
i
and is gr eat er t han all. That buddhi
resides in t he man , in t he chit t , in t he ahamkãr, in t he ear s, in t he
eyes, in t he nose, in t he t ongue, in t he mout h, in t he skin, in t he
ar ms, in t he legs, in t he genit als and in t he anus. It resides in t he
body in t his manner , per vading it fr om head t o t oe. The jiva resides
wit hin t his buddhi, but t he jiva is not felt ; only t he buddhi is felt .

i
All knowledge
The Vachanãmr ut 211
6 “The following example will illust r at e t his: When t he flames of a
fire rise and fall, t hey do so because of t he wind. The rise and fall of
t he flames ar e appar ent , but t he wind is not appar ent . Also, when
dung is placed in fir e, t he dung begins t o bur n. Then, when it is
placed wher e t her e is no wind, smoke begins t o r ise. At t hat t ime,
t he r ising smok e is appar ent , but t he wind wit hin is not appar ent .
Also, t he clouds t hat move in t he sky are seen t o do so because of t he
wind. But t he wind t hat r esides wit hin t hem is not appar ent . In
t his way, flames, smoke and t he clouds r epr esent t he buddhi, and
t he wind represent s t he jiva.
7 “What is t hat jiva like? Well, it is t he knower of t he convict ions
formed by t he buddhi; it also knows Br ahmã, t he cause of t he
convict ions in t he buddhi. It per ceives t he t hought s of t he man , and
also per ceives Chandr a, t he cause of t hose t hought s in t he man . It
perceives t he cont emplat ion of t he chit t , and also per ceives Vãsudev,
t he cause of t he cont emplat ion in t he chit t . It per ceives t he I-ness of
t he ahamkãr, and also per ceives Rudr a, t he cause of t hat I-ness. In
t his manner , t he jiva perceives t he four antahkarans, t he t en
indriyas , t heir vishays and t he presiding deit ies, who allow one t o
discr iminat e among t hose vishays. Moreover, it does all of t his
simult aneously.
8 “That jiva appears t o be in one place; it appears t o be as fine as
t he t ip of a spear; and it appears t o be ext remely subt le. It appears so
because it is associat ed wit h t he buddhi. But when t hat jiva is
known as t he illuminat or of t he body, indriyas , antahkaran , t heir
presiding deit ies and t he vishays, it appear s t o be ext r emely vast , and
it appear s t o be per vasive. That is when it is not associat ed wit h t he
buddhi.
9 “That jiva is known not by t he indriyas , but by infer ence. For
example, on seeing a swor d weighing 200 kg, a per son can infer , ‘The
wielder of t his swor d must be ext r emely st r ong.’ Similar ly, t he jiva
inspir es t he body, indriyas , et c., simult aneously; t her efor e it must be
ver y power ful. This is how t he jiva can be known by infer ence.”
Shr iji Mahãr ãj answer ed t he quest ion in t his manner .
10 Nit yãnand Swãmi t hen asked, “Mahãr ãj, what is t he answer t o
t he or iginal quest ion in what You have just said?”
11 Shr iji Mahãr ãj clar ified, “Well, t he answer is t hat when t he
convict ion of God has developed in t he buddhi, one should realise t hat
t hat convict ion has also developed wit hin t he jiva. How does t hat
The Vachanãmr ut 212
happen? Well, t he convict ion init ially develops in t he indriyas , t hen
in t he ahamkãr, t hen in t he chit t , t hen in t he man , t hen in t he
buddhi, and t hen finally, it develops in t he jiva.” Shr iji Mahãr ãj
r eplied in t his manner .
12 Again Nit yãnand Swãmi asked, “Mahãr ãj, how can one know
when t here is convict ion of God in t he indriyas ? How can one know
when t here is convict ion of God in t he antahkaran ? How can one
know when t her e is convict ion of God wit hin t he jiva?”
13 Shr iji Mahãr ãj r eplied, “The convict ion of God which is in t he
indriyas should be known as follows: Of all of t he object s in t his
wor ld which ar e seen, hear d, smelt or t ouched, some ar e pleasant and
some ar e unpleasant ; some give pleasur e and some give miser y; some
are liked and some are disliked; some are appropriat e and some are
inappropriat e. If no doubt s arise even when all of t hese aspect s are
appar ent in God, t hat should be known t o be t he convict ion of God in
t he indriyas .
14 “Fur t her , of t he var ious effect s of t he t hr ee gunas of sattvagun,
rajogun and t amogun, t he effect of t amogun is laziness, sleep, et c.;
t he effect of rajogun is lust , anger , et c.; and t he effect of sattvagun is
t r anquillit y, self-r est r aint , et c. If no doubt s ar ise even when all of
t hese ar e not iced in God, t hen t hat should be known as t he convict ion
of God in t he antahkaran .
15 “Due t o nirvikalp sam ãdhi, Rushabhdev Bhagwãn wandered
eccent r ically, keeping a st one in his mout h. Alt hough his body
bur ned in a for est fir e, he r emained t ot ally unawar e of it . So, if no
doubt s ar ise even when such a gunãtit st at e is apparent in God, t hen
t hat should be known as convict ion of God in t he jiva.
16 “For example, ships which t r avel in t he sea car r y an ir on anchor
wit h t hem. When t hr own int o t he sea, if t hat anchor is immediat ely
r et r act ed befor e it r eaches t he seabed, t hen not much effor t is
r equir ed; it comes out immediat ely. However , if it is allowed t o r each
t he seabed before it is r et r act ed, t hen it comes out only aft er much
effort . But if it is allowed t o descend gradually, and it set t les and
lodges it self int o t he seabed, t hen it cannot be pulled up by any
means; it cannot be r et r act ed. Similar ly, when a per son develops t he
convict ion of God in his jiva, t hat convict ion cannot be dislodged in
any way what soever .” In t his way, Shr iji Mahãr ãj spoke at lengt h,
but only a small port ion has been ment ioned here.
The Vachanãmr ut 213
17 Then Chait anyãnand Swãmi asked, “Mahãr ãj, God is beyon d t he
mind and speech; He is gunãtit . How, t hen, can t he m ãyik indriyas
and antahkaran per ceive Him?”
18 Shr iji Mahãr ãj r eplied, “When t he jiva – t he knower of t he body,
indriyas and antahkaran – becomes eclipsed during t he st at e of deep
sleep, it s indriyas and antahkaran also become eclipsed in t hat deep
sleep. At t hat t ime, God inspir es t hat jiva. When t he jiva ent er s t he
dream st at e from t he st at e of deep sleep, t he dream-r elat ed locat ions,
pleasur es, vishays and t he jiva ar e all inspir ed by God. He inspir es
t hem dur ing t he waking st at e as well. In t his way, God inspir es t he
jiva bot h when it is conscious of t he body, and when it is not .
Fur t her mor e, fr om Pr adh ãn, mahat t at t va was for med; fr om
mahat t at t va, t he t hree t ypes of ahamkãr wer e for med; fr om t hat
ahamkãr, t he indriyas , deit ies, five bhuts and five tanmãt rãs were
formed; all of t hese are also inspired by God. Virãt , who is composed
of all t hese element s combined, is also inspired by God. When all of
t hese mer ge int o m ãyã, t hen God inspires t hat m ãyã as well.
19 “That God inspir es bot h jiva and ishwar when t hey ident ify
t hemselves wit h t heir bodies. He inspir es bot h jiva and ishwar even
when t hey reside in t he st at e of deep sleep and are eclipsed by
Pradh ãn and ar e wit hout any ident it y or for m. He inspir es kãl,
which causes m ãyã and ot her ent it ies t o assume an ident it y and
for m, and also causes t hem t o for sake ident it y and for m. So, how can
t hat God be known by t he indriyas and antahkaran ? Is t hat your
quest ion?”
20 Everyon e confir med, “Yes, Mahãr ãj, t hat is t he quest ion.”
21 So Shr iji Mahãr ãj cont inued, “The answer t o t hat is as follows:
God does not cr eat e and sust ain t he wor ld for His own sake. In fact ,
it is said in t he Shr imad Bhãgwat :
’ .||-·˝ (◊Ÿ—+˝ |-||Ÿ˜ ·Ÿ|Ÿ|◊‚ ··+˝ ~ —–
◊|·||u · ~fl|u · = |·◊Ÿ ˘∑-+Ÿ|( ·+
i

This ver se means: God cr eat ed t he buddhi, indriyas , man and prãns
of all people t o enable t he jivas t o indulge in t he vishays, t o t ake

i
Buddheendriya-manah -prãnãn janãnãm-asrujat-prabhuhu|
Mãtrãrtham cha bhavãrtham cha hyãtmane’kalpanãya cha| |
Shr imad Bhãgwat : 10.87.2
The Vachanãmr ut 214
bir t h, t o t r ansmigr at e t o ot her r ealms, and t o at t ain liber at ion.
Therefore, God creat ed t his cosmos for t he sake of t he jivas’
liber at ion; God sust ains it for t he sake of t he jivas’ liber at ion; in fact ,
God also causes it s dissolut ion for t he sake of t he jivas’ liber at ion.
How is t hat ? Well, He dest r oys it t o allow t he jivas – t ired as a
r esult of under going many bir t hs and deat hs – t o r est . That God,
who act s in all ways for t he benefit of t he jivas, becomes like a
human out of compassion. Then, when t he jivas maint ain pr ofound
associat ion wit h t he S ant of t hat God, why should t hey not be able t o
know Him? They cer t ainly can know Him.”
22 Ther eupon Bhajanãnand Swãmi asked, “Why t hen, Mahãr ãj,
does t he Vedic ver se claim: ‘(-| fl|·| |Ÿfl- -- •+˝ |-( ◊Ÿ‚| ‚„ ’
i
?”
23 Shr iji Mahãr ãj replied in a pleased t one “Well, in t hat case, t he
fact s ar e as follows: prut hvi resides in ãkãsh, but does not become
like ãkãsh; jal also resides in ãkãsh, but does not become like ãkãsh;
t ej also resides in ãkãsh, but does not become like ãkãsh; and vãyu
also resides in ãkãsh, but does not become like ãkãsh. In t he same
way, t he mind and speech do not at t ain God.”
24 Then Nit yãnand Swãmi r aised a doubt : “Mahãr ãj, t he Shr ut is
and Smr ut is claim: ‘|Ÿ⁄~·Ÿ— +⁄◊ ‚|-(◊+|-+’
i i
and ‘’„fl| -||Ÿ-+‚| + -|
◊·|fl◊|(-|—+’
i i i
.”
25 Shr iji Mahãr ãj then said, “What I just ment ioned is r egar ding
t he mind and t he indriyas of non -devot ees. The mind and indriyas of
devot ees of God, however, do at t ain God-r ealisat ion. For example, at

i
Yato vãcho nivartante aprãpya manasã saha
Fr om wher e speech r et ur ns along wit h t he mind wit hout having at t ained
[Br ahma, i.e. God].
Tait t iriya Upanishad: 2.4.1
i i
Niranjanaha paramam sãmyam-upait i| |
He who is fr ee fr om [t he] blemishes [of mãyã] at t ains qualit ies similar t o t hose of
t he Supr eme Being, [i.e. God].
Mundaka Upanishad: 3.3.1
i i i
Bahavo gnãna-tapasã pootã mad -bhãvam-ãgatãhã| |
Many who have been pur ified by aust er it ies in t he for m of gnãn have at t ained
my qualit ies.
Bhagwad Git ã: 4.10
The Vachanãmr ut 215
t he t ime of dissolut ion , prut hvi, which r esides in ãkãsh, becomes one
wit h ãkãsh; jal also becomes one wit h ãkãsh; t ej also becomes one
wit h ãkãsh; and vãyu also becomes one wit h ãkãsh. Similar ly, t he
bodies, indriyas , antahkarans and prãns of t hose who are devot ees of
God, due t o t heir gnãn of God, become like God. This is because
God’s for m is it self divine. So, t he bodies, indriyas and antahkarans
of t hose devot ees become like God’s indriyas , antahkaran and body.
That is why t hose devot ees’ bodies, indriyas , antahkarans and prãns
become divine.
26 “The following example will clar ify: A bee capt ur es a wor m,
st ings it and t hen buzzes over it . As a r esult , t hat wor m – in t he
ver y same body – is t r ansfor med int o a bee. Ther eaft er , none of it s
bodily par t s r emain like t hat of a wor m; it becomes exact ly like a bee.
Similar ly, a devot ee of God, in t hat ver y same body, becomes divine
like God.”
27 Shr iji Mahãr ãj t hen concluded by saying, “The essence of t his
t alk t hat I have given is t hat for bot h a per son wit h fir mness in
bhakti coupled wit h ãt m ã-r ealisat ion, and for a per son wit h fir mness
in bhakti alone, pr ogr ess is as descr ibed. However , t he indriyas and
antahkaran of a person wit h ãt m ã-realisat ion only, i.e., one who
aspires for keval-gnãn, do not become divine like God’s for m; he
at t ains only brahmasattã.”
28 Having spoken in t his way, Shr iji Mahãr ãj said, “Now let us
st op t his discour se, and as t he assembly has become iner t , someone
please sing some pleasing devot ional songs.” Saying t his, He Himself
sat in medit at ion , while t he sãdhus began singing devot ional songs.
| | Vachanãmr ut Kãr iyãni-1 | | 97 | |
Kã r iyã n i-2
A Cu r sed I n t ellect
1 On Ãso sudi 2, Samvat 1877 [9 Oct ober 1820], Swãmi Shr i
Sahajãnandji Mahãr ãj was sit t ing on t he ver anda out side t he nor t h-
facing r ooms of Vast ã Khãchar ’s darbãr in Kãr iyãni. He was dr essed
ent ir ely in whit e clot hes. At t hat t ime, an assembly of paramhansas
as well as devot ees from various places had gat hered before Him.
The Vachanãmr ut 216
2 By Shr iji Mahãr ãj’s command, t he junior paramhansas had
come t o t he front of t he assembly and wer e asking and answer ing
quest ions amongst t hemselves.
3 Ther eupon Shr iji Mahãr ãj said, “Her e, allow Me t o ask one
quest ion.”
4 The junior paramhansas responded by saying, “Mahãr ãj, please
do ask.”
5 Shr iji Mahãr ãj t hen said, “One individual’s int ellect is such t hat
since t he day he joined t he Sat sang fellowship he may occasionally
perceive a flaw in God and t he S ant, but it does not per sist ; it passes
away. Day by day, he may cont inue per ceiving vir t ues and flaws,
but he never abandons Sat sang. Why? Because he is wise and
r ealises, ‘Ther e is no S ant like t his in t he ent ir e brahmãnd, and
t here is no ot her God besides t his Mahãr ãj.’ Because he has r ealised
t his, he r emains fir m in Sat sang. On t he ot her hand, anot her
individual’s int ellect is such t hat he never perceives a flaw in God or
t he S ant. But even t hough bot h individuals’ int ellect s ar e similar
out war dly and t heir fait h in God is also similar , one individual
cont inues per ceiving flaws, while t he ot her does not . What , t hen, is
t he fault in t he int ellect of t he individual who keeps perceiving flaws?
I put t his quest ion t o Nãnã Shivãnand Swãmi.”
6 Nãnã Shivãnand Swãmi t hen at t empt ed t o answer t he quest ion
but was unable t o do so sat isfact or ily.
7 Then Bhagwadãnand Swãmi said, “That individual’s int ellect is
cur sed.”
8 At t hat point , Shr iji Mahãr ãj said, “He is cor r ect ; t hat is t he
cor r ect answer t o t he quest ion. In t his wor ld, do not people say, ‘He
has been cur sed by someone’? In t he same way, t hat individual has
been cur sed because he may have pained a great S ant, or he may
have hur t a meek per son, or he may not have ser ved his par ent s.
That is why his int ellect is t he way it is.”
9 Then Bhagwadãnand Swãmi asked, “Mahãr ãj, how can his
cursed int ellect be remedied?”
10 Shr iji Mahãr ãj explained, “This piece of clot h which I wear on
My head and a t hick clot h like a car pet cannot be washed wit h t he
same amount of effor t . Why? Because t his t hin clot h is cleaned
immediat ely by washing it wit h only a small amount of soap. On t he
ot her hand, t o wash a t hick clot h, it must be soaked in wat er for t wo
The Vachanãmr ut 217
t o four days, t hen boiled over a fir e; only t hen, aft er it is washed wit h
soap, does it become clean. Similar ly, if a per son whose int ellect is
cur sed obser ves niyams only t o t he ext ent t hat everyone else does,
t hen t hat flaw will not be er adicat ed. He should not r emain only as
fr ee of lust , t ast e, avar ice, at t achment , and egot ism as ot her s.
Rat her , he should become mor e fr ee of lust t han ot her s; he should
become mor e fr ee of avar ice than ot her s; he should become mor e fr ee
of t ast e t han ot her s; he should become mor e fr ee of at t achment t han
ot her s; and he should become mor e fr ee of egot ism t han ot her s. Also,
he should go t o sleep lat er t han ot hers; he should chant t he name of
God wit h a r osar y mor e oft en t han ot her s; and he should wake up a
lit t le ear lier t han ot her s. In t his manner , if he obser ves niyams
mor e int ensely t han ot her s, his cur sed int ellect will be r emedied;
ot herwise it will not be remedied.”
11 Then Mot ã Shivãnand Swãmi asked Mot ã Yogãnand Swãmi a
quest ion: “Do karmas have a for m or ar e t hey for mless?”
12 Mot ã Yogãnand Swãmi r eplied, “I do not t hink I can answer t hat
quest ion.”
13 Shr iji Mahãr ãj t hen r eplied, “In r ealit y, karmas ar e wit hout a
form, but t he good or bad fr uit s which r esult fr om t hose karmas do
have a for m. Those who claim t hat karmas have a for m ar e nãstiks.
Aft er all, a karma is an act ion, and so, it cannot have a for m.”
14 Shr iji Mahãr ãj t alked a gr eat deal in t his manner , but only a
small por t ion has been ment ioned here.
| | Vachanãmr ut Kãr iyãni-2 | | 98 | |
Kã r iyã n i-3
Sh u k Mu n i I s a Gr ea t Sã d h u ;
A P er son Ca n n ot Be Kn own by Hi s Su p er fi ci a l Na t u r e
1 On t he evening of Ãso vadi 7, Samvat 1877 [14 Oct ober 1820],
Shr iji Mahãr ãj was sit t ing facing nor t h on a lar ge, decor at ed cot on
t he veranda out side t he nort h-facing r ooms of Vast ã Khãchar ’s
darbãr i n Kãr iyãni. He was wear ing a whit e khes and had t ied a
whit e fet o ar ound His head. He had also cover ed Himself wit h a
whit e cot t on clot h. At t hat t ime, an assembly of paramhansas as
well as devot ees from various places had gat hered before Him.
The Vachanãmr ut 218
2 Ther eupon Shr iji Mahãr ãj said, “This Shuk Muni is a ver y gr eat
sãdhu. Fr om t he day he began st aying wit h Me, his ent husiasm has
been ever incr easing; in fact , it has never diminished. Thus, he is
like Mukt ãnand Swãmi.”
3 Shr iji Mahãr ãj t hen cont inued, “The affect ion t hat people develop
for each ot her is due t o virt ues, and t he repulsion t hey experience for
each ot her is due t o fault s. But t hose vir t ues and fault s cannot be
discer ned fr om an individual’s super ficial behaviour . Because,
out war dly, a per son may walk like a cat , fixing his eyes on t he floor
as he walks, but inside, he may have int ense lust . On seeing him
behave in t his manner , a per son who is not wise would t hink, ‘He is
a ver y gr eat sãdhu.’ On t he ot her hand, someone else may walk wit h
wander ing eyes. On seeing him, a per son who is not wise would
t hink, ‘He is a fake sãdhu.’ Inwar dly, however , he may be ext r emely
free of lust . Thus, a per son cannot be judged by his super ficial,
physical behaviour ; only aft er st aying wit h him can he be judged.
Because by st aying wit h him, his act ivit ies can be obser ved – t he way
he t alks, t he way he walks, t he way he eat s, t he way he dr inks, t he
way he sleeps, t he way he wakes, t he way he sit s, et c.
4 “Also, vir t ues and vices ar e mor e discer nible dur ing t he per iod of
yout h, but t hey ar e not so obvious dur ing childhood or dur ing old age.
Someone may be spoiled as a child, but as a yout h he becomes
vir t uous. Conver sely, someone may be good in his childhood, but
becomes spoiled dur ing his yout h. A per son who is det er mined in
t hat he feels, ‘It is not good t hat I am having t hese base t hought s,’
and who makes an effort t o eradicat e t hose t hought s, and who
r emains det er mined unt il t hey have been er adicat ed, pr ogr esses in
his yout h. On t he ot her hand, one who is complacent inst ead of being
aler t , will not pr ogr ess. So, a vir t uous per son like t he for mer can be
r ecognised fr om his childhood.”
5 Having said t his, Shr iji Mahãr ãj t alked at lengt h about His own
inclinat ion for r enunciat ion in His childhood. He t hen cont inued,
“One who is vir t uous does not like t he company of immat ur e childr en
from his childhood; he does not have an appet it e for t ast y food; and he
cont inuously r est r ains his body. J ust look, when I was a child, I had
t he same t hought s as Kãr t ik Swãmi; i.e., I felt , ‘I want t o eliminat e
all of t he remnant s of My mot her – her flesh and blood – fr om My
body.’ So, aft er many spir it ual endeavours, I emaciat ed My body so
much t hat if somet hing pier ced My body, wat er would come out , but
The Vachanãmr ut 219
never blood. In t his manner , one who is vir t uous can be known fr om
his childhood.”
6 Then Bhajanãnand Swãmi asked, “Mahãr ãj, is it bet t er t o
maint ain such a t hought in one’s mind, or is it bet t er t o expose t he
body t o aust erit ies?”
7 To t hat Shr iji Mahãr ãj said, “Some fault s are due t o t he body –
t hese should be known; and some fault s ar e due t o t he mind – t hese
should also be known. Of t hese, which are t he fault s of t he body?
Well, r epeat ed er ect ions and it ching of t he genit als, excessive
movement , r apid movement of t he eyes, smelling many t ypes of
fr agr ances quickly, walking 20 or 25 miles quickly, embr acing
someone wit h such for ce t hat his bones br eak, ejaculat ing semen
during dreams, and so on – all t hese are fault s of t he body, not t he
mind. Even if t hese fault s of t he body ar e gr eat ly r educed, lust ful
desir es, as well as desir es for eat ing, dr inking, walking, t ouching,
smelling, hear ing and t ast ing may r emain. These should be known
as t he fault s of t he mind. So, t he fault s of t he body and mind should
be dist inguished as just ment ioned.
8 “Then, t he fault s of t he body should be removed by imposing
bodily r est r aint s. Ther eaft er , once t he body is weakened, t he
r emaining fault s of t he mind should be er adicat ed by cont emplat ing,
‘I am t he ãt m ã, separ at e fr om desir es. In fact , I am complet ely
blissful.’ One who pr act ises t hese t wo met hods – bodily r est r aint and
cont emplat ion of t he ãt m ã – is a gr eat sãdhu. If one has only bodily
r est r aint , but does not cont emplat e, t hen it is not appr opr iat e.
Conver sely, if one only cont emplat es, but does not r est r ain one’s body,
t hen t hat is also not appropriat e. Therefore, one who has bot h is t he
best . Moreover, if t hese t wo met hods – bodily r est r aint and
cont emplat ion – are necessary for even householder satsangis t o
pr act ise, t hen a r enunciant should definit ely pr act ise t hem.”
9 Then Nishkulãnand Swãmi asked, “Mahãr ãj, can one r emain
like t hat t hr ough cont emplat ion or t hr ough vairãgya?”
10 Shr iji Mahãr ãj r eplied, “One r emains like t hat due t o t he
company of a gr eat sãdhu. Fur t her mor e, one who is unable t o do so
even wit h t he company of a gr eat sãdhu is a gr ave sinner .”
11 Saying t hat , Shr iji Mahãr ãj cont inued, “If a r enunciant desir es
t o indulge in t he worldly pleasures which are appropriat e only for a
householder, t hen he is as good as an animal eat ing dr y gr ass. Why
The Vachanãmr ut 220
is t hat ? Because even t hough he is never going t o acquir e t hose
object s, he st ill har bour s a desir e for t hem. It seems, t hen, t hat he
has not under st ood t hat fact pr oper ly, because, as t he saying goes,
what is t he point in asking t he name of a village which one is not
going t o visit ? If he does har bour a cr aving for t hose object s t hat he
has r enounced, will it be possible for him t o obt ain t hem dur ing t his
lifet ime? He can at t ain t hem only if he falls fr om Sat sang, but not
while r emaining in Sat sang. So, one who maint ains a desir e for
t hose pleasures while remaining in Sat sang is a fool. Why? Because,
whoever r emains in Sat sang is r equir ed t o comply by it s injunct ions.
For example, if a woman set s out t o become a sat i but t ur ns back
upon seeing t he fire, would her r elat ives allow her t o t ur n back?
They would for ce her t o bur n on her husband’s funer al pyr e. Also, if
a Brãhmin lady becomes a widow but cont inues t o dress like a
mar r ied woman, will her r elat ions allow it ? Cer t ainly t hey would
not . Thus, one who maint ains indecent swabhãvs while r emaining
in Sat sang has not under st ood t his t alk. Because, if he had
under st ood it , such indecent swabhãvs would not r emain.”
12 Saying t his, Shr iji Mahãr ãj bid ‘J ai Swãminãr ãyan’ t o everyone
and depart ed t o go t o sleep.
| | Vachanãmr ut Kãr iyãni-3 | | 99 | |
Kã r iyã n i-4
Awa r en ess of t h e J i va a n d t h e Wi t n ess
1 Four -and-a-half hour s aft er sunr ise on Ãso vadi 8, Samvat 1877
[15 Oct ober 1820], Shr iji Mahãr ãj was sit t ing on t he ver anda out side
t he nor t h-facing r ooms of Vast ã Khãchar ’s darbãr i n Kãr iyãni. He
was dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly of
paramhansas as well as devot ees from various places had gat hered
befor e Him.
2 Ther eupon Shr iji Mahãr ãj said, “Please ask and answer
quest ions amongst your selves.”
The Vachanãmr ut 221
3 So Gopãlãnand Swãmi asked Bhajanãnand Swãmi, “In t his
body, how much awar eness is of t he jiva, and how much awar eness is
of t he wit ness
i
?”
4 Bhajanãnand Swãmi at t empt ed t o answer t he quest ion but was
unable t o do so.
5 Shr iji Mahãr ãj t hen r eplied, “The buddhi pervades t his body
fr om head t o t oe. As a r esult , it is simult aneously awar e of t he
act ivit ies of all of t he indriyas . The jiva r esides wit hin t hat buddhi
by per vading it . So, t he awar eness of t he buddhi is due t o t he
awareness of t he jiva. Similar ly, since t he wit ness r esides wit hin
t hat jiva, t he jiva’s awar eness is due t o t he wit ness’s awar eness.”
6 Ther eaft er Nit yãnand Swãmi asked Shr iji Mahãr ãj, “Mahãr ãj,
t he wit ness does reside wit hin t he jiva. But r ealising t hat t hat which
is a wit ness must possess a for m, t he quest ion is how can t hat which
possesses a form also be pervasive?”
7 Hear ing t his, Shr iji Mahãr ãj explained, “That which possesses a
for m can also be per vasive. For example, Agnidev possesses a
definit e for m when r esiding in his r ealm, but t hr ough his power s, he
is lat ent wit hin wood. Similar ly, God possesses a definit e for m in His
Akshardh ãm, but t hr ough His antaryãm i powers, He pervades t he
jivas and funct ions as if He possesses a for m. Ther efor e, even t hat
antaryãm i for m should be considered t o possess a form.”
| | Vachanãmr ut Kãr iyãni-4 | | 100 | |
Kã r iyã n i-5
God ’s P u r p ose for Assu mi n g a n Ava t ã r
1 On Ãso vadi 14, Samvat 1877 [4 November 1820], Swãmi Shr i
Sahajãnandji Mahãr ãj was sit t ing on a canopied cot on t he veranda
out side t he nor t h-facing r ooms of Vast ã Khãchar ’s darbãr in
Kãr iyãni. He was dr essed ent ir ely in whit e clot hes. At t hat t ime, an
assembly of munis as well as devot ees from various places had
gat her ed befor e Him.
2 Then Shr iji Mahãr ãj said, “I wish t o ask a quest ion.”

i
Thr oughout t his par t icular Vachanãmr ut , ‘wit ness’ r efer s t o God.
The Vachanãmr ut 222
3 The munis responded by saying, “Mahãr ãj, please do ask.”
4 Ther eupon Shr iji Mahãr ãj asked, “God assumes an avat ãr on
ear t h t o gr ant liber at ion t o t he jivas. But is He not capable of
gr ant ing liber at ion while r emaining in His abode, wit hout assuming
an avat ãr? Aft er all, God can gr ant liber at ion in any manner He
wishes. What , t hen, is t he pur pose of Him assuming an avat ãr on
ear t h? Fur t her mor e, if God can only gr ant liber at ion when He
assumes an avat ãr, and He is incapable of gr ant ing liber at ion
ot her wise, it would suggest t hat much of a weakness in God. But in
r ealit y, God is capable of gr ant ing liber at ion t o t he jivas by assuming
an avat ãr, and He is also capable of grant ing liberat ion t o t he jivas
wit hout assuming an avat ãr. So, t hen, what is t he purpose of God
assuming an avat ãr on ear t h? That is t he quest ion.”
5 The senior sãdhus answer ed accor ding t o t heir own
under st anding but wer e unable t o answer Shr iji Mahãr ãj’s quest ion
sat isfact or ily. As Shr iji Mahãr ãj r a ised doubt s t o t heir answer s,
t heir answer s wer e all r efut ed. The munis t hen folded t heir hands
and request ed, “Mahãr ãj, only You ar e capable of answer ing t his
quest ion.”
6 So Shr iji Mahãr ãj explained, “God assumes an avat ãr for only
one r eason: Having sur r endered Himself t o t he bhakti of t hose
devot ees who have int ense love for Him, God assumes whichever
for m t he devot ees wish for in or der t o gr ant t hem bliss. He t hen
fulfills all of t he desires of His devot ees. Since t he devot ees are
corporeal and have ph ysical bodies, God also becomes corporeal,
assumes a physical body and showers affect ion upon t hose devot ees.
In addit ion t o t his, He suppresses His powers and behaves wit h t he
devot ees as a son, or as an int imat e companion, or as a fr iend, or as a
r elat ive. Because of t his, t he devot ee may not maint ain much
prot ocol wit h God. Nonet heless, God showers His affect ion upon t he
devot ee in whichever manner he desir es.
7 “Thus, t he only r eason God assumes an avat ãr is t o fulfill t he
desires of His beloved devot ees. Along wit h t his, He gr ant s liber at ion
t o innumer able ot her jivas and also est ablishes dharma. Now if
t her e is any doubt in what I have just said, please speak.”
8 The munis replied, “Mahãr ãj, Your r eply is most appr opr iat e.”
| | Vachanãmr ut Kãr iyãni-5 | | 101 | |
The Vachanãmr ut 223
Kã r iyã n i-6
On e Wh o P os s e s s e s Ma t s a r
1 On Ãso vadi Amãs, t he day of Diwãli, Samvat 1877 [5 November
1820], a row of oil lamps had been arranged around a dais which had
been erect ed in front of t he nort h-facing r ooms of Vast ã Khãchar ’s
darbãr i n Kãr iyãni. Ther e, Swãmi Shr i Sahajãnandji Mahãr ãj was
sit t ing on a decorat ed, canopied cot t hat had been placed on t hat dais.
He was wear ing a r ed survãl made of kinkhãb wit h golden
embr oider y. He was also wear ing a black, kinkhãb dagli wit h t he
wor ds ‘Nar nãr ãyan-Swãminãr ãyan’ impr int ed upon it . Ar ound His
head He had t ied an orange pãgh wit h a border of golden t hreads. He
had also t ied a sky-blue coloured fet o t ight ly ar ound His waist .
Moreover, garlands of yellow flowers ador ned His neck. At t hat t ime,
an assembly of munis as well as devot ees from various places had
gat her ed befor e Him.
2 A devot ee from t he island of Deev had come on t hat occasion.
She r equest ed Shr iji Mahãr ãj t o allow her t o per for m His puja.
Accept ing her r equest , Shr iji Mahãr ãj came down fr om His or nat e
seat , approached t he devot ee and accept ed her puja. Then, aft er
accept ing t he clot hes, a yellow umbrella and a pair of wooden
chãkhdis offer ed by her , He r et ur ned t o His seat .
3 Then Shr iji Mahãr ãj said, “For so many year s devot ees have
been offering clot hes and t housands of rupees wort h of jewellery t o
Me, but never have I gone of My own accor d t o r eceive t hem as I just
did. Moreover, never have I become as pleased by wearing t he clot hes
and jeweller y offered by ot hers as I have just now. I have become
ext remely pleased upon t hat devot ee t oday.”
4 The munis comment ed, “That devot ee t r uly does have such
love.” In t he meant ime, Dinãnãt h Bhat t arrived, bowed at t he feet of
Shr iji Mahãr ãj and sat down. Subsequent ly, Shr iji Mahãr ãj gave all
of t he r ichly embr oider ed clot hes t o him.
5 Mukt ãnand Swãmi t hen asked, “Mahãr ãj, by which vir t ue is
God pleased upon a devot ee?”
6 Shr iji Mahãr ãj replied, “God is pleased wit h a devot ee who
becomes free of lust , anger , avar ice, deceit , egot ism, jealousy and
matsar , and t hen offers bhakti t o God. But amongst all of t hose,
matsar is t he r oot of all vices. That is why in t he Shr imad Bhãgwat ,
Shr i Vyãsji has not ed t hat only t he sãdhu who is wit hout matsar is
The Vachanãmr ut 224
wort hy t o possess bhãgwat dharma. Consequent ly, matsar is subt ler
t han all of t he ot her vices. Also, it is ext r emely difficult t o er adicat e
matsar .”
7 Ther eupon Br ahmãnand Swãmi asked, “What is t he met hod for
er adicat ing matsar ?”
8 Shr iji Mahãr ãj replied, “One who is a sãdhu, and t reads t he
pat h of a sãdhu, will be able t o eradicat e matsar . However , if a
person does not desire t o t read t he pat h of a sãdhu, t he matsar
wit hin him will never be eradicat ed.”
9 Again Mukt ãnand Swãmi asked, “What causes mat sar?”
10 Shr iji Mahãr ãj r eplied, “Ther e ar e t hr ee causes of matsar :
women, wealt h and sumpt uous food. But for one who does not have
any of t hese t hr ee, egot ism is t he cause of matsar . Moreover, for one
who possesses matsar , t he fact t hat I have given t hese clot hes t o
Dinãnãt h Bhat t must have led t o matsar . Such a per son would
never t hink, ‘The per son who br ought such r ichly embr oider ed
clot hes and offered t hem t o Mahãr ãj should be commended. Mahãr ãj
should also be commended since He immediat ely gave t hem away t o
a Brãhmin.’ Such a t hought would never ar ise in t he hear t of one
who possesses matsar . Even if someone else gives somet hing and
someone else receives it , a person who possesses matsar bur ns wit h
envy unnecessar ily.
11 “As for Me, not even t he slight est bit of lust , anger , avar ice,
egot ism, matsar or jealousy ent er s My hear t . Also, in My hear t , I
experience a st rong aversion for t he panchvishays, namely sight s,
sounds, smells, t ast es and t ouch. In fact , I do not have even t he
slight est int er est in any one of t he panchvishays. Whenever I accept
food or clot hes, I do so on seeing t he bhakti of t he devot ees; never do I
accept t hem for My own physical pleasur e. In fact , all of My act ions
of eat ing, dr inking, wear ing, et c., ar e for t he sake of all t he sãdhus
and satsangis . If I feel t hat it is for My own sake and not for t heir
sake, t hen I would immediat ely discar d it . Act ually, t he only r eason
I keep t his physical body is for t he sake of t he satsangis ; besides t hat ,
t her e is no ot her r eason. Devot ees such as Mulji Br ahmachãr i,
Somlã Khãchar and ot hers who have been st aying close t o Me for so
many year s, know My nat ur e and r ealise, ‘Besides t he devot ees of
God, Mahãr ãj does not have affect ion for anyone else. In fact ,
Mahãr ãj is unaffect ed by anyt hing, just like ãkãsh.’ In t his manner ,
t hose who const ant ly st ay near Me know My nat ur e. In fact , I have
The Vachanãmr ut 225
sacrificed My body for t he sake of t hose who are devot ees of God by
word, t hought and deed. Ther efor e, in all ways, I am at t ached t o
whosoever is a devot ee of God. To Me t he wealt h of t he 14 realms,
wit hout t he devot ees of God, seems as wort hless as a blade of grass.
12 “In addit ion, even t hose who are devot ees of God and have
resolut e love only for God, will not find pleasure in ent icing vishays.
Alt hough t hey may sust ain t he body wit h or dinar y vishays, t hey
immediat ely become deject ed by ent icing vishays. So, only such a
person can be considered a complet ely perfect devot ee of God.”
| | Vachanãmr ut Kãr iyãni-6 | | 102 | |
Kã r iyã n i-7
Va ir ã gya Du e t o Obsessi on ; Ult i ma t e Li ber a t i on
1 On t he night of Kãr t ik sudi 1, Samvat 1877 [6 November 1820],
a row of oil lamps had been arranged around a dais in front of t he
nor t h-facing r ooms of Vast ã Khãchar ’s darbãr i n Kãr iyãni. Ther e,
Shr iji Mahãr ãj was sit t ing on a cot t hat had been placed on t hat dais.
He was dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly
of paramhansas as well as devot ees from various places had gat hered
befor e Him.
2 Ther eupon Kãshidãs of t he village of Bochãsan asked Shr iji
Mahãr ãj a quest ion: “Mahãr ãj, r enunciant s follow t he pat h of
nivrut t i; t hus, t hey ar e able t o keep t heir vrut t i const ant ly on God.
But householders follow t he pat h of pravrut t i; hence, t hey ar e
plagued wit h count less worldly pr oblems. What under st anding,
t hen, must a householder maint ain in or der t o fix his vrut t i
const ant ly on God?”
3 Shr iji Mahãr ãj r eplied, “The householder should believe, ‘J ust as
I had par ent s, wives and childr en dur ing my past lives in t he cycle of
8.4 million life for ms
3
, I have t he same in t his life as well. In fact ,
t her e must be many mot her s, sist er s and daught er s fr om many past
lives wander ing ar ound, and yet , just as I do not have any sense of
my-ness for t hem, similar ly, I should not keep any sense of my-ness
for t he r elat ions of t his body eit her .’ Thinking in t his manner , if he
diver t s his affect ion fr om ever yt hing else, and maint ains fir m
affect ion only t owards God, and keeps t he company of a sãdhu, t hen
The Vachanãmr ut 226
even a householder’s vrut t i can r emain con st ant ly fixed on God, just
like t he vrut t i of a r enunciant .”
4 Hear ing t hese wor ds of Shr iji Mahãr ãj, all of t he householders
present in t he assembly folded t heir hands and asked, “Mahãr ãj,
what will become of t he householder who is unable t o behave in t hat
manner ?”
5 Shr iji Mahãr ãj answered, “I spoke in reference t o a person who,
having eradicat ed all desires for all object s except God, keeps his
vrut t i const ant ly on God. But someone who is not so st r ong should
abide by t he codes of dharma of Sat sang. He should also rely on t he
st rengt h of God and t he S ant, whose r efuge he has t aken, by
believing, ‘God is t he saviour of t he sinners and t he uplift er of t he
fallen, and I have at t ained Him in per son.’” Hear ing such wor ds
fr om Shr iji Mahãr ãj, t he devot ees became ext remely pleased.
6 Shr iji Mahãr ãj t hen asked t he sãdhus, “What causes vairãgya t o
ar ise?”
7 The sãdhus r eplied accor ding t o t heir under st anding, but Shr iji
Mahãr ãj’s quest ion could not be answer ed sat isfact or ily. So t he
munis said, “Mahãr ãj, You will have t o answer t hat quest ion.”
8 Shr iji Mahãr ãj explained, “Upon hearing t he words of t he
scr ipt ur es and t he satpurush, developing an obsession t hat does not
diminish once developed is t he only cause for vairãgya; t her e is no
ot her cause. Whoever is obsessed in such a manner will develop
vairãgya, r egar dless of whet her he is t ãmasik, rãjasik or sãttvik. On
t he ot her hand, if a person does not have such an obsession, he will
not develop vairãgya. Also, if someone’s obsession diminishes aft er a
few days, t hen t he vairãgya t hat develops can cause t remendous
har m. How? Well, when he does have t he obsession, he r enounces
and leaves his home. Then, aft er he accept s t he saffr on r obes, t he
obsession t hat he had previously developed subsides; but t he house he
left behind would be in r uins. Then, like t he dog of a washer man
who is fed neit her at home nor at t he r iver , he falls fr om bot h pat hs.
On t he ot her hand, t hose who have fir m vairãgya at t ain t he highest
st at e of enlight enment .”
9 Then Shr iji Mahãr ãj, in an ext r emely pleased mood, asked
anot her quest ion t o t he paramhansas : “What is ult imat e liber at ion?
Also, how does one who has at t ained God-r ealisat ion and ult imat e
liber at ion feel in all of his act ivit ies?”
The Vachanãmr ut 227
10 The munis answered accor ding t o t heir under st anding, but
Shr iji Mahãr ãj’s quest ion was not answer ed sat isfact or ily. So, all of
t he munis folded t heir hands and said t o Shriji Mahãr ãj, “Mahãr ãj,
You will have t o answer t hat quest ion.”
11 Ther eupon Shr iji Mahãr ãj said, “Dur ing t he dissolut ion of t he
brahmãnd, t he 24 element s
2
, which have evolved fr om Pr akr ut i, ar e
assimilat ed int o Pr akr ut i. Then Pr akr ut i-Pur ush also disappear in
t he divine light of Akshar br ahma, aft er which only t he concent r at ed
light char act er ised by et er nal exist ence, consciousness and bliss
r emains. The divine for m of Pur ushot t am Bhagwãn Vãsudev is
const ant ly pr esent in t hat divine light . Thr ough t hat divine for m,
He Himself becomes visible t o ever yone and manifest s on ear t h in
human for m for t he pur pose of grant ing liberat ion t o t he jivas. But
t he jivas on ear t h who ar e ignor ant fools claim t hat God has m ãyik
gunas wit hin Him. In r ealit y, t hough, He does not have any m ãyik
gunas wit hin Him. He is for ever gunãtit and has a divine for m.
Moreover, it is t hat ver y same God, who has a for m and is divine,
t hat t he Vedãnt a scr ipt ur es pr opound as being uncut t able,
unpier ceable, nirgun, and per vading ever ywher e. It is t o dispel t he
m ãyik view fr om t he mind of t he jiva t hat He has been propounded as
being nirgun. That God r emains as He is dur ing t he t ime of
cr eat ion, sust enance and dissolut ion of t he cosmos; i.e., He does not
under go any changes like wor ldly object s do. He always maint ains a
divine for m. Having such a fir m convict ion of t he manifest for m of
Pur ushot t am is called ult imat e liber at ion.
12 “One who has at t ained God-r ealisat ion t hr ough such a convict ion
exper iences t he following: Wher ever he cast s his eyes – among all t he
mobile and immobile for ms – he sees t he form of God as if it is before
his eyes, t he same for m t hat const ant ly r emains in Akshar dh ãm
even aft er t he dissolut ion of t he body, t he brahmãnd and Pr akr ut i-
Pur ush. Ot her t han t hat
form, he does not perceive even an at om. These are t he
char act er ist ics of one who has at t ained God-r ealisat ion.”
| | Vachanãmr ut Kãr iyãni-7 | | 103 | |
The Vachanãmr ut 228
Kã r iyã n i-8
Th e Sa gu n a n d Ni r gu n For ms of God
1 On Kãr t ik sudi 4, Samvat 1877 [9 November 1820], Shr iji
Mahãr ãj was sit t ing on a large, decorat ed cot on t he veranda out side
t he nor t h-facing r ooms of Vast ã Khãchar ’s darbãr i n Kãr iyãni. He
was dr essed ent ir ely in whit e clot hes. At t hat t ime, an assembly of
munis as well as devot ees from various places had gat hered before
Him.
2 Ther eupon Mukt ãnand Swãmi asked a quest ion: “Mahãr ãj, t he
Vedas, t he Shãst r as, t he Pur ãns and t he It ihãs scr ipt ur es have
described t he sagun form of God and have also described His nirgun
form. So how should one underst and t he nirgun for m, and how
should one underst and t he sagun for m of Shr i Pur ushot t am? Also,
how much does a devot ee of God benefit by underst anding t he nirgun
for m of t hat God, and how much does he benefit by under st anding
t he sagun form of t hat God?”
3 Shr iji Mahãr ãj r eplied, “The nirgun for m of God is much subt ler
t han t hat which is subt le. It is t he ãt m ã of all of t he element s such
as prut hvi, jal, et c.; it is t he ãt m ã of Pradh ãn-Pur ush, which ar e
higher t han t hose element s; and it is t he ãt m ã of pur e Pur ush and
Pr akr ut i which ar e t hemselves higher t han Pr adh ãn-Pur ush; it is
t he ãt m ã of even Akshar who is higher t han t hem. All of t hese
const it ut e t he sharir of God. J ust as t he jiva is subt ler , pur er and of
gr eat er luminosit y t han t he body, in t he same manner , compar ed t o
all of t he ot her ent it ies, God is much mor e subt le, pur e, unaffect ed
and luminous. For example, ãkãsh pervades t he four bhuts –
prut hvi, jal, et c. Mor eover , it r emains unaffect ed by t hose four
bhuts, and t he influences of t hose four bhuts do not affect ãkãsh. In
fact , despit e dwelling in t hose four bhuts, ãkãsh r emains absolut ely
unaffect ed. In t he same way, Pur ushot t am Bhagwãn dwells in all as
t heir ãt m ã. Despit e t his, He is absolut ely unchanged and unt aint ed,
and He maint ains His own unique char act er ist ics; no one is capable
of becoming like Him. For example, ãkãsh dwells in t he four bhuts,
yet t he four bhuts are incapable of becoming unaffect ed and
unt aint ed like ãkãsh. Similar ly, Pur ushot t am Bhagwãn is t he ãt m ã
of all, yet no one up t o and including Akshar is capable of becoming
as power ful as Pur ushot t am Bhagwãn. In t his manner , being
ext r emely subt le, ext r emely unaffect ed, ext r emely pur e, ext r emely
unt aint ed, ext r emely luminous, and possessing t r emendous, divine
The Vachanãmr ut 229
powers is t he nirgun aspect of t he form of t hat God. For example, if
Mount Gir nãr were t o be placed next t o Mount Lok ãlok it would
appear ext r emely small. Mount Gir nãr does not become smaller in
any way, but before t he ext reme vast ness of Lok ãlok, it appear s
small. In t he same manner , befor e t he vast ness of Pur ushot t am
Bhagwãn, count less millions of brahmãnds, each encir cled by t he
eight bar r ier s
5
, appear ext r emely minut e, like mer e at oms. Those
brahmãnds do not become smaller, but before t he vast ness of God
t hey appear small. In t his way, t he ext r eme vast ness of the form of
God is t he sagun aspect of God.
4 “Then someone may doubt , ‘In His nirgun for m, God is subt ler
t han t he ext r emely subt le, and in His sagun for m, He is mor e vast
t han t he ext r emely vast . What , t hen, is t he nat ur e of t he or iginal
for m of God, who assumes bot h of t hese for ms?’
5 “The answer t o t hat is t hat t he manifest for m of God visible in a
human for m is t he et er nal and or iginal for m of God. His nirgun and
sagun aspect s ar e t he special, divine power s of t hat for m. For
example, Shr i Kr ishna Bhagwãn and Ar jun sat in a char iot and went
t o ret rieve t he son of t he Brãhmin. Aft er cr ossing Mount Lok ãlok,
t hey reached t he darkness of m ãyã. Shr i Kr ishna pierced t hat m ãyã
using his Sudar shan Chakr a. Then, r eaching t he light of Br ahma,
which t r anscends t hat m ãyã, he ret rieved t he son of t he Brãhmin
fr om Bhumã-Pur ush who r esides t her e. In t hat sit uat ion, t he
char iot and hor ses wer e m ãyik and physical, but t hr ough cont act
wit h Shr i Kr ishna Bhagwãn, t hey became ext r emely subt le and like
chaitanya; t her eby, t hey r eached t he nirgun Brahmadh ãm of God.
In t his way, t o impar t subt let y t o physical object s is t he nirgun
aspect of Shr i Kr ishna Bhagwãn’s for m.
6 “Fur t her mor e, t hat same Shr i Kr ishna Bhagwãn showed t he
whole brahmãnd, including t he eight bar r ier s
5
which encir cle it , in
his own mout h t o his mot her , Yashodãji. To Ar jun, he also r evealed
t he Vishwar up for m in his own for m. At t hat t ime, wit h t he
except ion of Arjun, ot hers saw t he form of God as being t hree-and-a-
half ar ms in height . Mor eover , when God assumed t he avat ãr of
Vãman, he init ially gave darshan in t he form of a dwarf. Aft er he
made Bali r elinquish as much land as could be cover ed in t hr ee
foot st eps, he increased t he size of his own form t o such an ext ent t hat
one foot st ep alone covered t he seven pãt ãls, wit h his own body
cover ing t he ent ir e sky. Wit h his second foot st ep, he cover ed t he
The Vachanãmr ut 230
seven swargs and pierced t he out er shell of t he brahmãnd. King Bali
saw t his vast for m of God, but ot her s only saw t he dwar f for m
assumed by God – exact ly as it was visible. In t his way, God’s
vast ness, which is even mor e vast t han t he ext r emely vast , is t he
sagun aspect of God’s for m. For example, t he sky is cloudless dur ing
wint er and summer , but when monsoon ar r ives, it becomes over cast
wit h innumer able clust er s of clouds. Wit h t ime, t hese clouds for m in
t he sky and lat er disper se again. In t he same way, by His own will,
God r eveals His divine power s fr om Himself in t heir nirgun and
sagun aspect s and also wit hdr aws t hem back wit hin Himself. That
God appears t o be like a human, but no one is able t o fat hom t he
limit s of His great ness. If a devot ee realises t he nirgun and sagun
aspect s in God’s for m in t his manner , t hen kãl, karma and m ãyã
would be incapable of binding him, and t hroughout t he day he would
cont inuously exper ience wonder in his hear t .”
| | Vachanãmr ut Kãr iyãni-8 | | 104 | |
Kã r iyã n i-9
Obst i n a cy li k e a Bu ffa lo
1 On Kãr t ik sudi 5, Samvat 1877 [10 November 1820], Swãmi
Shr i Sahajãnandji Mahãr ãj was sit t ing on a large, decorat ed cot on
t he veranda out side t he nort h-facing r ooms of Vast ã Khãchar ’s
darbãr i n Kãr iyãni. He was dr essed ent ir ely in whit e clot hes. At
t hat t ime, an assembly of munis as well as devot ees from various
places had gat hered before Him.
2 Ther eupon Shr iji Mahãr ãj asked a quest ion t o Nit yãnand Swãmi
and Br ahmãnand Swãmi: “Suppose t her e is someone who has such a
spit eful obst inacy t hat once he develops a grudge for someone, he
never for sakes t hat gr udge; inst ead, he cont inues t o be obst inat e like
a buffalo. Can such a person be called a sãdhu or not ?”
3 Bot h replied, “One who is like t hat cannot be called a sãdhu.”
4 Then Mukt ãnand Swãmi asked a quest ion: “Mahãr ãj, it may be
t he case t hat a devot ee of God finds a fault in some ot her devot ee, and
due t o t hat , he develops spit e for t hat devot ee. How can one eradicat e
t he percept ion of t hat flaw?”
5 Shr iji Mahãr ãj replied, “A person who possesses t he bhakti of
God in his heart and realises t he great ness of God would never find a
The Vachanãmr ut 231
fault in a devot ee of God, and he would never develop a spit eful
obst inacy t owards a devot ee of God. For example, Uddhavji had
underst ood t he great ness of God, and t herefore asked for a boon: ‘May
I be r ebor n as any of t he vines, blades of gr ass or shr ubs in
Vr undãvan in order t o have t he privilege of being t ouched by t he dust
of t he feet of t hese gopis.’ Also, Shr i Kr ishna Bhagwãn t old Baldevji
t hat t he t r ees, bir ds and deer in Vr undãvan ar e ext r emely for t unat e.
Even Br ahmã asked for a boon from Shri Kr ishna Bhagwãn: ‘O God!
May I be so highly blessed t o be able t o serve your holy feet in t he
midst of your ser vant s, eit her in t his life, or in t he life of an animal
or bir d.’
6 “Therefore, one who underst ands t he great ness of a devot ee of
God in t his way will never develop a grudge due t o a person’s flaws.
Mor eover , one who under st ands such gr eat ness never t akes int o
account even minor dr awbacks t hat ar e pr esent in a devot ee of t he
manifest for m of one’s own Ishtadev. In fact , one who r ealises t he
gr eat ness of God looks upon even animals, t r ees, shr ubs, et c., which
have come int o cont act wit h God as equivalent t o deit ies. If t hat is
so, what can be said of t hose people who are engaged in t he bhakti of
God, abiding by r eligious vows, and chant ing t he name of God? He
would cer t ainly look upon t hem as equivalent t o deit ies and would not
t hink ill of t hem.
7 “Therefore, one who underst ands t he great ness of God does not
develop animosit y t owards devot ees of God. On t he ot her hand, one
who does not underst and such great ness does develop animosit y
t owards t hem. Therefore, one who does not realise t he great ness of
God and God’s devot ees should be known as being half-fallen , even if
he is a satsangi. Mor eover , only one who under st ands t he gr eat ness
of God and t he devot ees of God should be known t o be a perfect
satsangi.”
| | Vachanãmr ut Kãr iyãni-9 | | 105 | |
Kã r iyã n i-10
Ch eck i n g t h e P u lse; Au st er i t i es
1 On t he night of Kãr t ik sudi 10, Samvat 1877 [15 November
1820], Swãmi Shr i Sahajãnandji Mahãr ãj was sit t ing in one of t he
east -facing r ooms of Vast ã Khãchar ’s darbãr i n Kãr iyãni. At t hat
t ime, t en or t welve senior sãdhus and five or six devot ees were sit t ing
The Vachanãmr ut 232
befor e Him. Shr iji Mahãr ãj seemed t o have a fever, and so He was
war ming Himself in front of a char coal st ove t hat had been placed
befor e Him.
2 Ther eupon Shr iji Mahãr ãj t old Mukt ãnand Swãmi, “Please
check My pulse. It seems as if t her e is a slight illness in My body.”
3 Then, aft er checking His pulse, Mukt ãnand Swãmi said,
“Mahãr ãj! It seems t o be a ser ious illness.” Saying t his, he
cont inued, “Mahãr ãj, it seems t hat t he t imes ar e t ough for t he
satsangis r ight now; aft er all, Mahãr ãj! You ar e as vit al t o t he
satsangis as t heir lives, and any illness in Your body is t he ver y
definit ion of a difficult period for all satsangis .”
4 Hear ing t his, Shr iji Mahãr ãj said, “In order t o please God,
Nãr adji per for med st r ingent aust er it ies by endur ing cold and heat ,
hunger and t hir st for many yugs; and due t o t his, he was able t o
please God. In t he same way, a person who is wise deliberat ely
per for ms aust er it ies by r est r aining his body and indriyas . Thus, a
sãdhu who is wise should also behave so as t o deliberat ely induce
suffering t o his body and indriyas . If t hat is so, why should he wish
t o r elieve what ever suffer ing comes his way due t o God’s wish?
5 “Mor eover , a r enunciant sãdhu should fir mly maint ain t he
following wish in his mind: ‘I do not desire t he pleasures of t he
panchvishays found in Devlok, Br ahmalok, Vaikunt h and ot her
r ealms. In t his ver y body, or by going t o Badr ikãshr am and
Shwet dwip aft er I die, I wish t o please God by performing aust erit ies.
Fur t her mor e, even if it t akes one life or t wo lives or a t housand lives,
I wish t o please God only by per for ming aust er it ies.’
6 “Fur t her mor e, t he jiva’s liberat ion is at t ained only by t he
following under st anding: ‘Ever yt hing happens by t he will of t he
incar nat e for m of Shr i Kr ishna Nãr ãyan, not by kãl, karma, m ãyã,
et c.’ In t his manner , under st anding only God t o be t he all-doer is t he
supr eme cause of liber at ion. Per for ming aust er it ies, however , ear ns
God’s pleasur e. Yet even while per for ming aust er it ies, one should
keep such feelings as Rãdhikãji and Lakshmiji keep for God when
offering profound, loving bhakti. St ill, if a per son under st ands only
God t o be t he all-doer , t hen even if he does not perform aust erit ies,
his jiva over comes t he miser y of bir t hs and deat hs. But wit hout
performing aust erit ies, God’s pleasure is not best owed upon t hat jiva.
The Vachanãmr ut 233
7 “There is no sinner worse t han t he person who does not realise
God t o be t he all-doer . In fact , he should be known t o be a sinner
wor se t han one who has killed a cow, killed a Brãhmin, associat ed
wit h t he wife of one’s own gur u or maligned a t r ue gur u who is a
knower of Br ahma. Why? Because he believes kãl, karma, et c., t o be
t he cause of ever yt hing, not God. In fact , one should not even st and
in t he shadow of such persons who are nãstik out cast s, nor should
one list en t o t heir t alks, even unknowingly.
8 “Furt hermore, by t he grace of God, t hose who are devot ees of
God may become like Br ahmã, Shiv, Shukji or Nãr ad; t hey may even
become like Pr akr ut i-Pur ush; or t hey may become like Br ahma or
Akshar . However , no one is capable of becoming like Shr i
Pur ushot t am Nãr ãyan. Ther efor e, just as one shuns a vile per son,
one should immediat ely shun t he company of t hose persons and t hose
scr ipt ur es t hat r efut e t he upãsan ã of God and break one’s mast er -
ser vant r elat ionship wit h God.”
9 Then Mukt ãnand Swãmi asked, “Mahãr ãj, a devot ee who serves
God by offer ing beaut iful clot hes, jeweller y, var ious t ypes of food, et c.,
also desires t o please God. Yet , you are saying t hat one can only
please God t hr ough aust er it ies. What , t hen, is inappr opr iat e about
pleasing God t hr ough such offer ings, wit hout r esor t ing t o
aust er it ies?”
10 Shr iji Mahãr ãj replied, “If t he person who is offering bhakti t o
God wit h such lavish object s does so wit hout any desir es, solely for
t he pur pose of ear ning God’s pleasur e, t hen it is all r ight . If, on t he
ot her hand, he is t empt ed by t hose object s, viewing t hem t o be God’s
prasãd, and, leaving God aside, if he develops affect ion for t hose
object s, t hen by indulging in t he vishays, he will become engr ossed in
t hem and cor r upt ed by t hem – t hat is what is inappr opr iat e.
Therefore, a renunciant should realise God t o be t he all-doer and
st rive t o please God only by performing aust erit ies. He should also
worship God by offering profound, loving bhakti in t he manner of
Rãdhikãji and Lakshmiji. That is My pr inciple.”
11 Ther eaft er , Br ahmãnand Swãmi asked, “Mahãr ãj, please t ell us
how we can benefit in t his r ealm and in t he r ealm we at t ain aft er
deat h?”
12 Shr iji Mahãr ãj r eplied, “The pr inciple t hat I have just explained
is it self t he only means t o at t ain supr eme bliss, in t his r ealm and in
ot her r ealms.”
The Vachanãmr ut 234
13 Then Gopãlãnand Swãmi asked, “Mahãr ãj, in one’s mind one
may have gr eat zeal t o cult ivat e t he vir t ue of r enunciat ion and
per for m aust er it ies. But if some obst acle is encount er ed in t he
process, what should one do?”
14 Shr iji Mahãr ãj replied, “A person who has great zeal in any
endeavour would never be hindered, even if he were t o face t housands
of obst acles. That should be known t o be t r ue zeal. J ust see, it has
been 21 years since I fir st met Rãmãnand Swãmi. Dur ing t his
period, I have come across count less devot ees who have been offering
a count less var iet y of clot hes, jeweller y, food and dr ink, et c. Despit e
t his, My mind has never been t empt ed by any of t hose object s. Why?
Because I have zeal only for r enunciat ion.
15 “Fur t her mor e, in t his wor ld t her e ar e so many widows who,
following t he deat h of t heir husbands, cont inue t o lament bit t er ly; on
t he ot her hand, t her e ar e also many women who r enounce t heir
wedded husbands and engage t hemselves in wor shipping God.
Similar ly, t her e ar e so many foolish men who mour n t he loss of t heir
own wives and cont inue hanker ing aft er ot her women; on t he ot her
hand, t her e ar e so many men wit h vairãgya, who r enounce t heir own
wedded wives and engage t hemselves in wor shipping God. In t his
manner, each and every person has a different t ype of zeal.
16 “But My zeal and pr inciple is just t his: One should st r ive t o
please God by performing aust erit ies. And r ealising God t o be t he all-
doer , one should offer bhakti t o Him while maint aining a mast er -
ser vant r elat ionship. Also, one should not allow t he upãsan ã of t hat
God t o be violat ed in any way. All of you should accept t hese words of
Mine as t he most supr eme pr inciple.”
| | Vachanãmr ut Kãr iyãni-10 | | 106 | |
Kã r iyã n i-11
Th e Ch a r a ct er i st i c of Affect i on
1 On t he night of Kãr t ik sudi 11, Samvat 1877 [16 November
1820], Shr iji Mahãr ãj was sit t ing on t he veranda out side t he east -
facing r ooms of Vast ã Khãchar ’s darbãr in Kãr iyãni. He was
wear ing a whit e khes and a whit e dagli made of chhint. He had also
t ied a whit e pãgh ar ound His head and was wear ing gar lands of
yellow and red guldãvadi flowers. Tassels of yellow flowers were also
The Vachanãmr ut 235
dangling fr om His pãgh. In addit ion to t his, t wo bar ber s holding
t or ches wer e st anding befor e Him, one on eit her side. At t hat t ime,
an assembly of munis as well as devot ees from various places had
gat her ed befor e Him.
2 Ther eupon Sachchidãnand Swãmi asked Shr iji Mahãr ãj, “What
ar e t he charact erist ics of a person who has affect ion for God?”
3 Shr iji Mahãr ãj replied, “He who has affect ion for his beloved,
God, will never disobey t he wishes of his beloved. That is t he
char act er ist ic of affect ion. To t ake an example, t he gopis had
affect ion for Shr i Kr ishna Bhagwãn. So, when Shr i Kr ishna
Bhagwãn prepared t o leave for Mat hurã, all of t hem t oget her decided,
‘We will infr inge t he nor ms of family t r adit ions and societ y, and we
will keep God her e by for ce.’ However , at t he t ime of Shr i Kr ishna
Bhagwãn’s depart ure, t hey looked int o his eyes and realised t hat it
was not his wish t o st ay. As a r esult , all of t hem r emained far away,
because in t heir hear t s, t hey fear ed, ‘If we do not act accor ding t o
God’s liking, God’s affect ion for us will subside.’ Thinking in t his
way, none of t hem were able t o ut t er a word.
4 “Then, aft er God went t o Mat hur ã, even t hough Shr i Kr ishna
was only t hr ee gãus away, t he gopis never disobeyed his wishes by
going for his darshan . They realised, ‘If we do go t o Mat hur ã
cont r ar y t o God’s wish, t hen t he affect ion t hat God has for us will
diminish.’
5 “Ther efor e, t he char act er ist ic of affect ion is exact ly t his: One
who has t r ue affect ion for a per son act s accor ding t o t he per son’s
wishes. If he realises his beloved t o be pleased by his st aying near by,
t hen he st ays near by. On t he ot her hand, if he r ealises his beloved t o
be pleased by his st aying away, t hen he st ays away; but in no way
does he behave cont r ar y t o his beloved’s wish. That is t he
charact erist ic of affect ion. So, since t he gopis had t rue affect ion for
God, t hey did not go for God’s darshan wit hout his command. Only
when God sent for t hem in Kur ukshet r a did t hey have t he darshan of
God, but in no way did t hey disobey God’s command. Ther efor e, a
person who has affect ion for God would never disobey God’s
command. He would only act accor ding t o God’s wishes. That is t he
char act er ist ic of affect ion.”
6 Then Shr iji Mahãr ãj said, “Now let Me ask a quest ion.”
7 The munis responded, “Mahãr ãj, please do ask.”
The Vachanãmr ut 236
8 Shr iji Mahãr ãj t hen said, “Except for t hose vishays which ar e
relat ed t o God, a devot ee of God t reat s all ot her vishays as vain.
Thus, he associat es in t he five ways
i
only wit h God. Now, suppose
God were t o issue t he following command t o such a devot ee: ‘Live
away fr om Me.’ In t hat sit uat ion, if he keeps a selfish desir e for
God’s darshan , it would amount t o disobeying t he command; and if
he does not follow t he command, t hen t he love t hat God harbours
t owards t hat devot ee would not remain. Ther efor e, just as t hat
devot ee has forsaken t he worldly vishays, i.e., sight s, sounds, smells,
t ast es and t ouch, does he also forsake t he vishays relat ed t o God, or
does he not ? That is t he quest ion.”
9 Each of t he munis gave an answer accor ding t o his level of
int elligence, but t he quest ion was not answer ed sat isfact or ily. They
t hen said t o Shr iji Mahãr ãj, “Mahãr ãj, You will have t o provide t he
answer .”
10 Ther eupon Shr iji Mahãr ãj replied, “If a devot ee has deep
affect ion for God and t reat s t he worldly panchvishays t hat ar e not
relat ed t o God as vain, and if he is firmly at t ached t o God via t he
panchvishays, t hen wher ever such a devot ee goes by God’s command,
t he form of God also goes wit h him. Moreover, just as t hat devot ee
cannot r emain wit hout God, in exact ly t he same way, God also
cannot remain wit hout t hat devot ee. In fact , He does not leave t he
heart of t hat devot ee even for a fract ion of a second. Therefore, such
a devot ee does, in fact , const ant ly maint ain cont act wit h God in t he
five ways. How? Because t he same panchvishays t hat no being can
st ay wit hout , t hat devot ee has consider ed t o be vain; inst ead, he has
at t ached himself t o God in t he five ways. Therefore, t hat devot ee
maint ains a const ant r elat ionship wit h God.”
| | Vachanãmr ut Kãr iyãni-11 | | 107 | |

i
Her e, t he ‘five ways’ of associat ing wit h God r efer s t o associat ing wit h God
t hr ough t he five vishays, i.e. sight s, sounds, smells, t ast es and t ouch of God.
The Vachanãmr ut 237
Kã r iyã n i-12
Dest r oyi n g t h e Kã r a n Bod y; A Ta ma r i n d Seed
1 On Kãr t ik sudi Punam, Samvat 1877 [20 November 1820],
Swãmi Shr i Sahajãnandji Mahãr ãj was sit t ing on a lar ge, decor at ed
cot on t he veranda out side t he east -facing r ooms of Vast ã Khãchar ’s
darbãr i n Kãr iyãni. He was wear ing a whit e khes and a whit e dagli
made of chhint. He had also t ied a whit e fet o wit h a bokãni ar ound
His head. At t hat t ime, an assembly of paramhansas as well as
devot ees from various places had gat her ed befor e Him.
2 Ther eupon Shr iji Mahãr ãj said, “Please init iat e a quest ion -
answer session.”
3 Ther eaft er , t he munis asked quest ions amongst t hemselves for
quit e some t ime, wherein t he t opic of t he t hree bodies of t he jiva –
sthul, sukshma and kãran ; and t he t hree bodies of ishwar – virãt ,
sut rãt m ã and avyãkrut, arose.
4 Shr iji Mahãr ãj t hen comment ed, “The kãran body is t he m ãyã of
t he jiva. That same kãran body evolves int o t he sthul and sukshma
bodies. Thus, all t hr ee – t he sthul, sukshma and kãran bodies – can
be said t o be t he m ãyã of t he jiva. In t he same manner , virãt ,
sut rãt m ã and avyãkrut can be said t o be t he m ãyã of ishwar.
5 “This m ãyã of t he jiva, i.e., t he kãran body, is at t ached so
st r ongly t o t he jiva t hat t hey cannot be separat ed by any means
what soever . However , if a per son at t ains t he company of t he S ant,
realises t he form of God t hrough t he words of t hat S ant, medit at es on
t hat for m of God and imbibes t he words of God in his heart , t hen t he
kãran body at t ached t o his jiva is bur nt complet ely.
6 “For example, t he skin of a t amar ind seed is ext r emely fir mly
at t ached t o t he seed. But when t he seed is roast ed over a fire, t he
skin is burnt and becomes det ached. It can t hen be peeled off easily
by r ubbing t he seed in one’s hands. Similar ly, when t he kãran body
is ‘roast ed’ by t he medit at ion and words of God, it becomes separat ed
fr om t he jiva just as easily as one rubs off t he skin of a roast ed
t amar ind seed. However , even if one wer e t o t r y a million ot her
met hods, one could not dest roy t he jiva’s ignor ance in t he for m of t he
kãran body.”
7 Ther eaft er , Shr iji Mahãr ãj asked a quest ion t o t he munis :
“Dur ing t he waking st at e, sattvagun prevails and one has knowledge
The Vachanãmr ut 238
of all object s. However, despit e having heard somet hing in t he st at e
of wakefulness, only when one cont emplat es on it in t he sukshma
body does what ever one has heard become consolidat ed. But rajogun
pr evails in t he sukshma body, and during t he st at e of rajogun,
complet e knowledge is not possible. Yet , in t he sukshma body, when
one cont emplat es on what one has hear d dur ing t he waking st at e, it
becomes complet e knowledge. How can t his appar ent cont r adict ion
be resolved?”
8 The munis collect ively at t empt ed t o explain t o t he best of t heir
under st anding, but none could pr ovide a sat isfact or y answer t o Shr iji
Mahãr ãj’s quest ion. Thus, t hey folded t heir hands and said,
“Mahãr ãj, t his quest ion can only be answer ed by You.”
9 Shr iji Mahãr ãj t her eupon explained, “The answer is t hat t he
jiva, which is t he kshet ragna, dwells wit hin t he hear t . The
kshetragna enlight ens t he 14 indriyas ; of t hese, t he antahkaran
dwells ext remely close t o t he kshetragna. As a r esult , what ever one
hears is consolidat ed when one cont emplat es on it in t he antahkaran .
Aft er all, t he kshet ragna is more powerful t han all of t he indriyas
and t he antahkaran , and so what ever it endor ses becomes t hor oughly
consolidat ed.”
10 Having hear d t his answer , t he munis r emar ked, “Mahãr ãj, You
have given a precise answer. No one besides You could have
answer ed t hat quest ion.”
11 Ther eaft er , Shr iji Mahãr ãj said, “Regar dless of how lust ful,
angry, greedy or lewd a person may be, if he list ens t o t hese t ypes of
discourses wit h fait h and love, all of his flaws would be eradicat ed.
For example, if a man wit h t eet h st r ong enough t o chew r aw chan ã
were t o eat a great many sour mangoes, t hen he would not be able t o
chew even boiled r ice. In t he same way, if a per son who is st r ongly
over power ed by lust , anger , et c., wer e t o list en t o t hese discour ses
wit h fait h and persist ence, t hen t hat person would no longer be
capable of indulging in t he panchvishays. Moreover, t he mind does
not become as free of desires for vishays by subject ing t he body t o
aust er e obser vances such as tapta-kruchchhra, chãndrãyan or ot her
vows as it does by list ening t o t hese discourses of God. In addit ion,
your minds must not be becoming as st able while medit at ing or by
t ur ning t he r osar y as per fect ly as t hey do while you ar e list ening t o
t hese discour ses. Thus, one should list en t o t he discourses of
The Vachanãmr ut 239
Pur ushot t am Nãr ãyan wit h fait h and love. Ther e is no bet t er
met hod t o st abilise t he mind and t o free it of t he desires for vishays.”
| | Vachanãmr ut Kãr iyãni-12 | | 108 | |
| | En d of Kã r iyã n i Sect ion | |
LOYÃ SECTI ON
Loyã -1
An ger ; Develop i n g Comp let e Sa t sa n g
1 On Kãr t ik vadi 10, Samvat 1877 [30 November 1820], Swãmi
Shr i Sahajãnandji Mahãr ãj was sit t ing on a lar ge, decor at ed cot in
t he resident ial hall of t he paramhansas in Sur ã Khãchar ’s darbãr in
Loyã. He was wear ing a whit e, cot t on -padded survãl and a whit e
dagli made of chhint. He had also t ied a whit e fet o ar ound His head.
At t hat t ime, an assembly of munis as well as devot ees from various
places had gat hered before Him.
2 Ther eupon Shr iji Mahãr ãj asked t he munis , “What does t he
wor d ‘Shankar ’ mean?”
3 The munis r eplied, “That which gives bliss is called ‘Shankar .’”
4 Hear ing t his answer , Shr iji Mahãr ãj said, “Last night , an hour
or t wo befor e sunr ise, Shivji gr ant ed Me his darshan in a dr eam. He
was seat ed on t he big, power ful Nandishwar . His body was ver y
r obust , and he had t hickly mat t ed hair ; he appear ed t o be
appr oximat ely 40 year s of age. Along wit h Shivji was Pãr vat i, who
was wear ing whit e clot hes. Shivji, like a gr eat sãdhu, appeared
t r anquil. Even t hou gh he showed great affect ion t owards Me, I did
not feel affect ion for him. Why? Because I believe, ‘Shiv is a deit y
full of t amogun, wher eas I wor ship Shr i Kr ishna Nãr ãyan, who is
t r anquillit y per sonified.’ Ther efor e, I do not have much affect ion for
deit ies like Br ahmã, Shiv, Indr a, et c., who have rajogun and
t amogun. Mor eover , I have much animosit y t owar ds anger ; I do not
like angr y men or angr y deit ies. Nonet heless, why do I r espect
Shivji? I do so because he is a r enunciant , a yogi and a great devot ee
of God.”
The Vachanãmr ut 240
5 “What is anger like? Well, it is like a r abid dog. If t he saliva of
a r abid dog t ouches a man or a cow, t hen t hey, like t he incessant ly
bar king r abid dog, suffer and die. Similar ly, one infect ed by ‘saliva’
in t he for m of anger , like t he r abid dog, suffer s and falls fr om t he
pat h of a sãdhu.
6 “Fur t her mor e, just like a but cher , an Ar ab, a cruel soldier , a
t iger , a leopar d and a black snake fr ight en ever yone and kill some,
similar ly, anger fr ight ens all and t akes t he life of some ot hers. If
such anger ar ises in a sãdhu, it appear s ver y unsuit able; aft er all, a
sãdhu should be calm. But if anger wer e t o ar ise, t hat sãdhu would
appear cr uel t o ot her s. At t hat t ime, t hat sãdhu’s appearance would
change since anger it self is ugly. Hence, anger makes t he per son in
whom it ar ises appear ugly.”
7 Then Shuk Muni asked, “Mahãr ãj, if a slight t r ace of anger
ar ises but is t hen suppr essed, is such anger obst r uct ive, or not ?”
8 Shr iji Mahãr ãj replied, “If a snake were t o appear in t his
assembly at t his moment , t hen even if it does not bit e anyone,
everyone would st ill have t o rise and scat t er; t here would be panic in
ever yone’s hear t . Fur t her mor e, if a t iger wer e t o come and r oar at
t he out skir t s of a village, t hen even if it does not har m anyone, all
would feel t error wit hin, and no one would come out of t heir homes.
Similar ly, even if a t r ace of anger wer e t o ar ise, it would st ill be a
sour ce of ext r eme miser y.”
9 Th en Nãnã Nir mãnãnand Swãmi asked, “By what means can
lust be t ot ally uproot ed?”
10 To t his, Shr iji Mahãr ãj r eplied, “If one has ext r emely fir mly
realised oneself t o be t he ãt m ã; and one fir mly obser ves t he five
r eligious vows
4
, including t he observance of t he vow of eight -fold
brahmacharya; and one t hor oughly under st ands t he gr eat ness of
God, t hen lust is upr oot ed by t hese means. However , even aft er t he
root s of lust have been eradicat ed, one should not deviat e from
brahmacharya and ot her niyams in any way. However , t he met hod
for t ot ally upr oot ing even t he most vicious for m of lust is t o fully
underst and t he great ness of God.”
11 Ther eaft er , Bhajanãnand Swãmi asked, “Mahãr ãj, what ar e t he
char act er ist ics of t he t hr ee levels of vairãgya – t he lowest , t he
int er mediat e and t he highest ?”
The Vachanãmr ut 241
12 Shr iji Mahãr ãj replied, “A person wit h t he lowest level of
vairãgya r emains pur e while st r ict ly obser ving t he niyams relat ed t o
t he r enunciat ion of women as descr ibed in t he Dhar ma-shãst r as.
But if he were t o see a woman’s body, t hen his mind would get
at t ached t o t hat body, and he would not r emain st able. Such a
person can be considered t o be one wit h t he lowest level of vairãgya.”
13 “If a person wit h an int ermediat e level of vairãgya were t o see a
naked woman, t hen just as he would not be dist ur bed by seeing
naked animals, similar ly, no dist ur bance would ar ise in his mind.
Mor eover , his mind would not become at t ached t o t hat woman. Such
a person can be considered t o be one wit h an int ermediat e level of
vairãgya.”
14 “Now, if a per son wit h t he highest level of vairãgya were t o come
across women and ot her worldly object s even in solit ude, he would
not be ent iced. Such a person can be considered t o be one wit h t he
highest level of vairãgya.”
15 Then Bhajanãnand Swãmi asked again, “What ar e t he
char act er ist ics of t he t hree levels of God’s gnãn – t he lowest , t he
int er mediat e and t he highest ?”
16 Shr iji Mahãr ãj replied, “A person wit h t he lowest level of gnãn
init ially develops t he convict ion of God upon seeing His powers. But
when such power s ar e not seen in Him, or when not hing unt owar d
happens t o an evil per son who maligns God, t hen his convict ion
would not r emain. Such a per son can be descr ibed as one wit h t he
lowest level of gnãn.”
17 “If a person wit h an int ermediat e level of gnãn were t o see pure
and impur e – seemingly human – act ions of God, he would be deluded
by t hem, and his convict ion of God would not r emain. Such a per son
can be described as one wit h an int ermediat e level of gnãn.”
18 “A person wit h t he highest level of gnãn, however, would not be
deluded even aft er seeing any t ype of pure or impure act ions
per for med by God, and his convict ion would not diminish. Mor eover ,
even if t he per son who init ially convinced him of God wer e t o say, ‘He
is not God,’ he would feel, ‘This per son must be mad.’ Such a per son
can be described as one wit h t he highest level of gnãn.”
19 “Of t hese, t he one wit h t he lowest level of gnãn at t ains God-
realisat ion aft er count less lives; t he one wit h a moderat e level of gnãn
at t ains God-realisat ion aft er t wo or t hree lives; and t he one wit h t he
The Vachanãmr ut 242
highest level of gnãn at t ains God-r ealisat ion in t hat same life.” Shr iji
Mahãr ãj r eplied in t his manner .
20 Ther eaft er , Mot ã Shivãnand Swãmi asked, “Despit e having
complet e fait h in God, why does one not feel fulfilled wit hin?”
21 Shr iji Mahãr ãj replied, “A person whose antahkaran bur ns due
t o t he enemies of lust , anger , avar ice, affect ion, egot ism, cr avings for
t ast e, et c., would not believe himself t o be fulfilled – even if he does
have fait h in God.”
22 Then Nit yãnand Swãmi asked, “What is t he met hod for
over coming t he enemies of lust , anger , et c.?”
23 Shr iji Mahãr ãj r eplied, “Lust and t hose ot her enemies ar e
over come only if one r emains aler t t o mer cilessly punish t hem. J ust
as Dhar mar ãjã r emains r eady, day and night , t o beat sinner s wit h a
st ick, similar ly, if t he indriyas behave immor ally, t hen t he indriyas
should be punished; and if t he antahkaran behaves immor ally, t hen
t he antahkaran should be punished. The indriyas should be
punished by imposing upon t hem t he kruchchhra chãndrãyan and
ot her obser vances, and t he antahkaran should be punished t hr ough a
t hought pr ocess. As a r esult , t hose enemies of lust , anger , et c.,
would be defeat ed. Then, by having fait h in God, one would feel
oneself t o be complet ely fulfilled.”
24 Ther eaft er , Mukt ãnand Swãmi asked, “Who can be said t o have
developed complet e satsang?”
25 Shr iji Mahãr ãj r eplied, “Fir st of all, such a per son has ext r emely
firmly realised his self t o be t he ãt m ã. Also, he believes his ãt m ã t o
be absolut ely det ached from t he body, t he indriyas and t he
antahkaran ; he does not believe t he act ions of t he body, indriyas , et c.,
t o be his own. Despit e t his, he does not permit even a slight lapse in
t he observance of t he five religious vows
4
. Mor eover , even t hough he
himself behaves as brahmarup, he does not abandon his feeling of
ser vit ude t owar ds Pur ushot t am Bhagwãn; he st aunchly wor ships
God while maint aining a mast er -ser vant r elat ionship wit h Him.
Fur t her mor e, he r ealises t he manifest for m of God t o be absolut ely
unaffect ed, like ãkãsh. That ãkãsh is int erwoven wit h and pervades
t he ot her four bhuts, t he act ions of which occur wit hin ãkãsh.
However, t he act ions of t hose four bhuts do not affect ãkãsh.
Similar ly, despit e per for ming pur e and impur e act ions, t he manifest
for m of Shr i Kr ishna Nãr ãyan r emains unaffect ed, just like ãkãsh.
The Vachanãmr ut 243
Also, such a person realises t he count less powers of t his God as
follows: ‘This God appears t o be human for t he liberat ion of t he jivas.
But , in fact , He is t he cr eat or , sust ainer and dest royer of count less
brahmãnds. He is t he lor d of Golok, Vaikunt h, Shwet dwip,
Brahmapur and ot her abodes. He is also t he lord of all of t he
count less aksharrup muktas .’ Wit h such r ealisat ion of God’s
gr eat ness, he devout ly engages in list ening t o t he t alks of God and in
t he ot her forms of bhakti. He also serves God’s devot ees menially.
When a per son behaves in t his manner , his satsang can be said t o be
complet e.”
26 Nãnã Shivãnand Swãmi t hen asked, “At t imes, one under st ands
t he great ness of a devot ee of God ext remely well, but at ot her t imes,
one does not under st and it so well. What is t he r eason for t his?”
27 Then Shr iji Mahãr ãj r eplied, “The S ant follows t he pat h of
dharma. When he sees a person t reading t he pat h of adharma, he
rebukes t hat per son. As a r esult , a per son who ident ifies his self
wit h t he body will not know how t o accept t he advice posit ively and,
in r et ur n, will har bour an aver sion t owar ds t he S ant. Ther efor e, a
person underst ands t he great ness of t he S ant as long as he is not
r ebuked by him. Even when t hat per son is given beneficial advice
t hat may pain him, he har bour s an aver sion and does not r et ain t hat
underst anding of t he S ant ’s gr eat ness.
28 “One who har bour s an aver sion t owar ds t he S ant is unable t o
become pure by any for m of at onement . In fact , r elease fr om t he sins
of lust and ot her vices is possible, but release from t he sin of
maligning t he S ant is not possible. For example, if a per son
cont r act s t uber culosis, no medicine would be able t o cur e t he disease;
he would definit ely die. Similar ly, one who har bour s an aver sion
t owards t he S ant should be known as having t uber culosis; he will
cer t ainly fall fr om Sat sang somet ime in t he fut ur e. Fur t her mor e,
even if a person’s hands, feet , nose, eyes, fingers and ot her body par t s
are severed, he st ill cannot be described as dead. However, when t he
head is severed from t he body, he is described as dead. Similarly, he
who perceives flaws in a devot ee of God has had his head severed. If
he lapses in following ot her r eligious vows, t hen his limbs can be said
t o be severed – he will st ill live. That is, he will sur vive in Sat sang.
But a person who has perceived flaws in t he S ant will cer t ainly, at
some t ime, fall fr om Sat sang. He should be known t o have his head
severed.”
The Vachanãmr ut 244
29 Then Bhagwadãnand Swãmi asked, “If one has perceived flaws
in a devot ee, is t here any met hod t o at one for it , or not ?”
30 Shr iji Mahãr ãj r eplied, “Ther e is a r emedy, but it is ext r emely
difficult ; one who has int ense shraddhã can do it . When flaws ar e
per ceived in t he S ant, one should t hink, ‘I have commit t ed a gr ave
sin by per ceiving flaws in a brahmaswarup Bhakta of God.’ Fr om
such t hought s, he would feel int ense r egr et in his hear t . As a r esult
of such r egr et , while eat ing, he would be unable t o dist inguish
bet ween t ast y and t ast eless foods, and at night he would be unable t o
sleep. As long as t he aversion t owards t he S ant is not r emoved fr om
t he per son’s hear t , he would exper ience ext r eme r emor se, just like a
fish would suffer wit hout wat er .
31 “On t he ot her hand, when he int ensely per ceives vir t ues in t hat
S ant, t hen if t hat S ant has been hur t in any way, he would please
him wit h absolut e humilit y. If t his t ype of t hought r emains in a
per son’s hear t , t hen even if he has per ceived flaws in t he S ant, t hey
would st ill be over come, and he would not fall fr om Sat sang. Apar t
fr om t hat , t her e is no ot her r emedy; t hat is t he only r emedy.”
| | Vachanãmr ut Loyã-1 | | 109 | |
Loyã -2
On e wi t h Fa i t h , Gnã n , Cou r a ge or Affect i on
1 On Kãr t ik vadi 11, Samvat 1877 [1 December 1820], Swãmi
Shr i Sahajãnandji Mahãr ãj was sit t ing facing sout h on a lar ge,
decorat ed cot in Surã Khãchar ’s darbãr in Loyã. He was wear ing a
r ed, kinkhãb survãl and a black, kinkhãb dagli wit h t he wor d
‘Nar nãr ãyan’ impr int ed upon it . Around His head, He had t ied a
Bur ãnpur i, sky-blue coloured fet o wit h golden t hreads along t he
edges. He had also t ied an orange-coloured fet o ar ound His waist . At
t hat t ime, Mukt ãnand Swãmi and ot her paramhansas wer e singing
devot ional songs t o t he accompaniment of a dukad , sarodã, sat ãr and
manjir ãs, while munis as well as devot ees from various places had
gat her ed befor e Him in an assembly.
2 Aft er t he singing had concluded, Shr iji Mahãr ãj said, “O
paramhansas , please list en. I wish t o ask you a quest ion.”
3 The munis said, “Mahãr ãj, please ask.”
The Vachanãmr ut 245
4 Ther eupon Shr iji Mahãr ãj asked, “In t his Sat sang, when does a
devot ee become free from t he fear of deat h and become convinced of
his own liber at ion in t his ver y life?”
5 Mukt ãnand Swãmi replied as well as he could, but Shr iji
Mahãr ãj’s quest ion was not answer ed sat isfact or ily. So t he ot her
paramhansas request ed, “Mahãr ãj, You will have t o answer t hat
quest ion.”
6 Shr iji Mahãr ãj t hen began, “While you wer e singing devot ional
songs, I t hought about t his. In My mind, I feel t hat t her e ar e four
t ypes of devot ees of God who no longer fear deat h and who feel
complet ely fulfilled. These four t ypes ar e: fir st , one who has fait h;
second, one wit h gnãn; t hir d, one wit h cour age; and four t h, one wit h
affect ion. These four t ypes of devot ees do not fear deat h, and t hey feel
fulfilled while st ill alive.
7 “Now, I shall descr ibe t he char act er ist ics of t hese four t ypes of
devot ees. One who has fait h has est ablished absolut e fait h in t he
words of God and His S ant . Ther efor e, by t he st r engt h of his fait h in
God, he does not harbour any fear of deat h. Also, he believes, ‘I have
at t ained t he manifest for m of Pur ushot t am Bhagwãn, and t hus I am
fulfilled.’
8 “A devot ee wit h gnãn has t he st r engt h of ãt m ã-r ealisat ion and
believes, ‘I am brahmaswarup and a devot ee of God.’ Therefore, he
t oo does not fear deat h.
9 “All of t he indriyas and antahkaran t remble wit h fear before a
devot ee who has courage. Also, he is not afraid of anyone. So, he
does not t ransgress any of God’s injunct ions in any way. As a r esult ,
he believes himself t o be fulfilled and does not have even t he slight est
fear of deat h.
10 “The four t h, who has affect ion, has t he inclinat ion of a fait hful
wife. The vrut t i of a fait hful wife is not dr awn t o anyone except her
own husband, and she has affect ion only for her husband. Similar ly,
t his devot ee of God, like t he fait hful wife, has affect ion only for his
mast er, God. As a result , he believes himself t o be fulfilled and does
not have even t he slight est fear of deat h.
11 “Out of t hese four t ypes of inclinat ions, if only one is
pr edominant and t he ot her t hr ee ar e subor dinat e, one st ill over comes
t he fear of birt hs and deat hs. But if a person does not have any one
of t he four, t hen his fear of deat h is not over come.”
The Vachanãmr ut 246
12 Having said t his, Shr iji Mahãr ãj asked all of t he paramhansas
and ot her devot ees, “Of t hese four, please declare which inclinat ion is
pr edominant wit hin you.” So, all of t he paramhansas described
whichever inclinat ion was pr edominant wit hin t hem, and t he ot her
devot ees did likewise. Hear ing t his, Shr iji Mahãr ãj was very pleased.
13 Then Shr iji Mahãr ãj cont inued, “Of t hese four t ypes, all t hose
who have t he inclinat ion of cour age may come near and bow down at
My feet .” So, t hose who had t he inclinat ion of cour age placed Shr iji
Mahãr ãj’s holy feet on t heir chest s and bowed down before Him.
14 Ther eaft er , Shr iji Mahãr ãj said, “Those who wish t o ask a
quest ion, please ask.”
15 Ther eupon Br ahmãnand Swãmi asked, “That which is t he cause
should be gr eat er t han it s effect . Why, t hen, does a lar ge t r ee ar ise
fr om t he seed of a banyan t r ee, which is small?”
16 Shr iji Mahãr ãj r eplied, “A cause may be small and subt le, yet it
is st ill capable of producing a vast effect – t hat is t he ver y gr eat ness
of t he cause. For example, t he ent it ies evolved fr om Mul-Pr akr ut i,
t he count less Pr adh ãns, occupy a gr eat expanse, wher eas t he cause,
Mul-Pr akr ut i, has t he for m of a female. Also, smell, which is t he
cause of prut hvi, is subt le, wher eas t he ent it y evolved fr om it ,
prut hvi, is lar ge. Similar ly, ãkãsh and t he ot her four bhuts occupy a
vast ar ea, but t heir causes, sound, t ouch, et c., ar e subt le. Hence, t he
cause may be small, but it st ill has t he abilit y t o pr oduce a vast
effect – such is it s capabilit y.
17 “Agnidev, for example, possesses a for m like t hat of a man; and
his size is like t hat of a man; but his effect – in t he form of flames of
fir e – is lar ge. Similar ly, t he for m of Var un is t he size of a man, but
his effect – in t he for m of wat er – is ver y abundant . Fur t her , t he
for m of Sur ya is seat ed in a char iot like a man, but his effect – in t he
for m of light – pervades t he ent ire brahmãnd. In t he same manner ,
t he cause of all, Shr i Pur ushot t am Nãr ãyan – Shr i Kr ishna – is t he
size of a man, yet He is t he cause of count less millions of brahmãnds.
But one who is a fool t hinks, ‘If t he effect is t his big, t hen t he cause
must be so much bigger !’ Act ually, t his is t he under st anding of a
fool. God, who is t he cause of all, appear s like a human being; yet by
His yogic power s, He is able t o cr eat e count less millions of
brahmãnds fr om His body and is able t o absor b t hem back int o
Himself. For example, Agni, Var un and Sur ya appear vast in t he
for m of t heir effect s, but t hey wit hdr aw t heir effect back wit hin
The Vachanãmr ut 247
t hemselves, and only t hey r emain. In t he same way, wit hin each
and ever y hair of God, count less brahmãnds, each composed of t he
eight bar r ier s
5
and 14 r ealms, appear as mer e at oms. In t his way,
t he cause is t r anscendent al and full of gr eat ness. So, one who is wise
r ealises, ‘God appear s like a human, but , in fact , He is t he cause of
all and t he cr eat or of all; He is all-power ful.’”
18 Having said t his, Shr iji Mahãr ãj ret urned t o go t o sleep.
| | Vachanãmr ut Loyã-2 | | 110 | |
Loyã -3
On e wit h Fa it h in God Cou p led wit h
t h e Kn owled ge of Hi s Gr ea t n ess
1 On t he night of Kãr t ik vadi 13, Samvat 1877 [3 December 1820],
Shr iji Mahãr ãj was sit t ing on a lar ge, decor at ed cot in Sur ã
Khãchar ’s darbãr in Loyã. He was wear ing a whit e dagli made of
chhint and a whit e, cot t on -padded survãl. He had also t ied a whit e
fet o ar ound His head and had cover ed Himself wit h a whit e blanket .
At t hat t ime, an assembly of munis as well as satsangis fr om var ious
places had gat hered before Him.
2 Ther eupon Bhagwadãnand Swãmi and Shivãnand Swãmi asked
Shr iji Mahãr ãj, “What ar e t he char act er ist ics of a per son who has
fait h in God and His S ant coupled wit h t he knowledge of t heir
gr eat ness?”
3 Shr iji Mahãr ãj r eplied, “What would a per son who has fait h in
God and His S ant coupled wit h t he knowledge of t heir great ness not
do for t he sake of God and His S ant? For t hem, he would r enounce
his family, r enounce any fear of public r idicule, r enounce a kingdom,
r enounce pleasur es, r enounce wealt h, r enounce his wife, and in t he
case of a woman, she would r enounce her husband.”
4 Then Shr iji Mahãr ãj narrat ed t he st ories of t he following
devot ees: Rajput Galuji of t he village Dadusar ; Kushalkuvar bãi of
Dhar mapur ; Par vat bhãi; Rãjbãi; J ivubãi; Lãdubãi; Mot ã Rãmbãi;
Dãdã Khãch a r ; Mãnchã Bhakt a; Mulji Br ahmachãr i ; Lãdhibãi and
Mãt ãji of Bhuj; Mukt ãnand Swãmi ; Sãmat Pat el, an Ãhir fr om t he
Vãlãk r egion; Mulji and Kr ishnaji of t he village Mãnkuvã; t he t wo
Kãthi devot ees of t he village Gundãli in the Vãlãk r egion; and ot her
The Vachanãmr ut 248
satsangis . Mahãr ãj described in det ail what ever t hey had done for
t he sake of God and His S ant.
5 Then He added, “One who has fait h in God coupled wit h
knowledge of His great ness never disobeys t he words of God; he does
as God says.” Having said t his, He r evealed, “What was My nat ur e
like? Well, I was such a r enunciant t hat I could st ay in one place
only as long as t he t ime int er val bet ween t he mor ning and evening
milking of cows, not any longer . I had int ense vairãgya. Mor eover , I
had deep affect ion for Rãmãnand Swãmi. Thus, when Swãmi sent a
message fr om t he cit y of Bhuj via Mayãr ãm Bhat t , saying, ‘If You
desire t o st ay in t he Sat sang fellowship, You will have t o st ay by
embr acing it s pillar ,’ I lit er ally embr aced a pillar . Seeing t his,
Mayãr ãm Bhat t said, ‘You should live accor ding t o Mukt ãnand
Swãmi’s commands.’ Thus, befor e I had t he darshan of Rãmãnand
Swãmi, I st ayed under Mukt ãnand Swãmi for nine mont hs. So, one
who has t he previously ment ioned fait h in God and His S ant can also
be known by t his char act er ist ic.” Shr iji Mahãr ãj t hen nar r at ed t he
st or ies of Sundar ji Sut hãr and Dosã Vãniyã.
6 Aft er ment ioning t hat one who has such fait h in God and His
S ant has const ant ent husiasm, Shr iji Mahãr ãj nar r at ed t he st or y of
Rãnã Rãjgar .
7 Next , Shr iji Mahãr ãj nar r at ed t he st or y of Pr ahlãd: “Pr ahlãd
said t o Nr usinhji, ‘Mahãr ãj, I am not afr aid of t his t er r ifying for m of
your s. Mor eover , I do not consider your pr ot ect ion of me as t r ue
prot ect ion . Rat her , when you save me fr om my enemy’s t r oops in t he
form of t he of t he indriyas , I shall consider t hat t o be t r ue pr ot ect ion.’
Therefore, a devot ee of God would not be elat ed if God were t o prot ect
him physically; and he would not be disappoint ed if he were not
prot ect ed. Inst ead, he would remain carefree and cont inue t o worship
God.
8 “Moreover, he would int ensely realise t he great ness of God and
His S ant.” Then Shr iji Mahãr ãj narrat ed t he st ory of t he old lady
fr om t he village Kat hlãl.
9 Cont inuing, He said, “Even if such a devot ee were t o die
painfully, or if a t iger wer e t o devour him, or if a snake wer e t o bit e
him, or if a weapon wer e t o st r ike him, or if he wer e t o dr own in
wat er , or if he wer e t o die in any ot her hor r ific way, st ill, a per son
having fait h in God and His S ant coupled wit h t he knowledge of t heir
great ness would believe, ‘A devot ee of God never suffers from an
The Vachanãmr ut 249
adverse out come; he will cert ainly at t ain t he abode of God. On t he
ot her hand, even if a non -believer were t o die nat ur ally and wer e t o
be cremat ed in a funeral pyre wit h sandalwood and full obit uary
r it es, he will cer t ainly go t o Yampur i.’ He would under st and t he
difference bet ween t he t wo ext remely clearly.
10 “So, a per son who develops such fir m convict ions in his hear t
should be known as having fait h in God and His S ant coupled wit h
t he knowledge of t heir gr eat ness. A per son wit h such fait h will
definit ely r each Br ahmamahol; he would not r eside in any ot her
lower abode.”
| | Vachanãmr ut Loyã-3 | | 111 | |
Loyã -4
I f On e Dou bt s God , On e Ca n n ot Be Sa i d t o Ha ve
Over come Mã yã
1 On Kãr t ik vadi 14, Samvat 1877 [4 December 1820], Swãmi
Shr i Sahajãnandji Mahãr ãj was sit t ing in Sur ã Khãchar ’s darbãr in
Loyã. He was wear ing a whit e survãl and a whit e dagli made of
chhint. He had also t ied a whit e pãgh ar ound His head. At t hat
t ime, an assembly of paramhansas as well as devot ees from various
places had gat hered before Him.
2 Ther eupon Akhandãnand Swãmi asked Shr iji Mahãr ãj, “Ther e
ar e count less millions of brah m ãnds. In t hose brahmãnds, does t he
form of God appear t he same as t he form in t his brahmãnd at t his
pr esent t ime, or not ?”
3 Shr iji Mahãr ãj replied, “God always resides in His Akshardh ãm.
Fr om t he count less Pr adh ãn-Pur ush pair s t hat evolve fr om
mah ãm ãyã, count less millions of brahmãnds evolve. Then, for t he
sake of His devot ees, while st ill r esiding at one locat ion in His
Akshardh ãm, and by His own wish, t hat God appear s in count less
for ms in t he count less millions of brahmãnds.”
4 Again Akhandãnand Swãmi asked, “Shr i Kr ishna Nãr ãyan
always has a human for m, and t hat for m of God is for ever sat ya.
However , t hat same God appear s somet imes as Mat sya, Kachchha,
Var ãh, Nr usinh and ot her count less for ms. How should t his be
under st ood? Fur t her more, is t he met hod of liberat ion and t he form of
God in each brahmãnd t he same, or differ ent ?”
The Vachanãmr ut 250
5 Shr iji Mahãr ãj r eplied, “The for m of God is always t he same.
Even t hen, by His own wish, God shows His for m wher ever and in
what ever for m is r equir ed. He also manifest s His power s t o
what ever ext ent is appr opr iat e in var ious places. He always has t wo
ar ms, but by His wish, at t imes He shows four ar ms, or eight ar ms
or even count less ar ms. He also appear s in t he for m of Mat sya,
Kachchha, et c. In t his way, He manifest s whichever for m is
appr opr iat e for t he place; but , in fact , He always r esides in His abode
in one for m.
6 “Fur t her mor e, while r emaining in one locat ion, He per vades t he
count less millions of brahmãnds t hr ough His antaryãm i for m. For
example, Vyãsji was one, but when he called out t o Shukji, he did so
by r esiding in all of t he mobile and immobile beings. When Shukji
r eplied, he did so in t he same manner . In t his way, even gr eat ,
realised yogis like Shukji are capable of pervading t he ent ire wor ld.
Such people have at t ained such yogic powers as fruit s of worshipping
God. But , Pur ushot t am Bhagwãn, who is called Yogeshwar , is t he
mast er of all yogic power s. So, while st ill r emaining in one locat ion,
what is sur pr ising about Him manifest ing, by His own wish,
wher ever and however is appr opr iat e? What is so sur pr ising about
God possessing such abilit ies? People become ast onished even when a
magician displays simple illusions, and t hey cannot fully compr ehend
t he magic. But God possesses all yogic powers and is t he great est
sour ce of wonder . So, how can t he jiva know Him?
7 “Now, t he Shr imad Bhãgwat ment ions, ‘This many have
over come God’s m ãyã.’ However , it also ment ions, ‘No one has
overcome t he force of God’s m ãyã.’ Her e, one should r ealise t hat if
even Br ahmã and ot hers doubt God’s yogic power s, t hen t hey cannot
be said t o have overcome t he power of God’s m ãyã. What is t his
doubt ? It is t he t hought , ‘Why does God behave like t hat ?’ On t he
ot her hand, one who underst ands God as flawless by believing, ‘God
is capable; so what ever He does is appropriat e,’ is said t o have
over come m ãyã.
8 “In r ealit y, t he met hod for liberat ion is t he same. But because
t here are t hree levels in t he people who worship – t he highest , t he
int ermediat e and t he lowest – and because t here are count less levels
in t heir shraddhã, t her e ar e many differ ences in t he pat h of
liberat ion t aken by people. But in r ealit y, t he pat h of liberat ion is
one. Aft er all, t here is only one for m of God. This God is ext r emely
The Vachanãmr ut 251
power ful and no one, including Akshar , is capable of becoming like
Him. This is an est ablished pr inciple.”
9 Then Mukt ãnand Swãmi said t o Shr iji Mahãr ãj, “Today,
J hinãbhãi has become ver y upset , and he said t hat since Mahãr ãj did
not come t o my house, what is t he point of me st aying in t hat house?”
10 Hear ing t his, Shr iji Mahãr ãj said, “When a per son loves
st ubbor nly and wit h displeasur e, t hat love does not sur vive in t he
long r un. Also, t he bhakti and love of one who is st ubborn ult imat ely
become nullified. Ther efor e, it is a gr eat mist ake t o wear a sad face
due t o displeasure.”
11 J hinãbhãi t hen said, “When God and His sãdhus come t o one’s
house, one’s face should glow wit h delight ; but when t hey do not
come, one’s face should definit ely reflect disappoint ment and one
should feel sor r ow in one’s hear t .”
12 Hear ing t his r emar k, Shr iji Mahãr ãj said, “One should be
pleased when God and His sãdhus come, but one should never gr ieve.
If one’s nat ur e is t o gr ieve, t hen ult imat ely, somet hing misfor t unat e
is bound t o occur . Ther efor e, while obser ving one’s own dharma, one
should happily follow God’s commands, but one should never become
upset in order t o get one’s own way. If God issues a command t o go
somewhere and t he person becomes dist urbed out of grief, t hen t he
darshan and prasãd previously given by God, t he count less t ypes of
t alks r elat ing t o gnãn, and all ot her act ions by which one had felt
happiness ar e all lost . Fur t her mor e, due t o t he dist ur bance, only
t amogun spr eads t hr oughout t he mind; so, he goes where he is asked
t o go in a st at e of pur e miser y. Then, as a r esult of t he agit at ion, he
cannot car r y out t he command complet ely. Ther efor e, a devot ee of
God should remain ever joyful and should worship God wit h a
cheer ful mind. Mor eover , however adverse his cir cumst ances may
be, he should not allow even t he slight est t race of depression t o ent er
his hear t .”
| | Vachanãmr ut Loyã-4 | | 112 | |
Loyã -5
Con t r ollin g t h e I n d r iya s a n d t h e An t a h k a r a n
1 On t he night of Kãr t ik vadi Amãs, Samvat 1877 [5 December
1820], Swãmi Shr i Sahajãnandji Mahãr ãj was sit t ing in Sur ã
The Vachanãmr ut 252
Khãchar ’s darbãr in Loyã. He was wear ing a whit e survãl and a
whit e dagli made of chhint. He had also t ied a whit e pãgh ar ound
His head. At t hat t ime, an assembly of paramhansas as well as
devot ees from various places had gat hered before Him.
2 Ther eupon Shr iji Mahãr ãj asked all of t he paramhansas , “By
revealing which t hought s can one be considered t o be honest , and by
not revealing which t hought s can one be considered t o be deceit ful?”
3 Since t he paramhansas wer e unable t o answer , Shr iji Mahãr ãj
r eplied, “Any weakness in obser ving t he five r eligious vows
4
which
cannot be overcome by one’s own t hought process should be disclosed
before t he S ant, who has no such weaknesses. If one has perceived
fault s in t he S ant, t hat should also be disclosed. Fur t her mor e, any
doubt s in one’s convict ion of God should also be disclosed. Then one
can be considered t o be honest . If any of t hese int ernal t hought s have
ar isen, and t hey ar e not disclosed before t he S ant, t hen such a per son
should be known t o be deceit ful.”
4 Ther eaft er Shr iji Mahãr ãj asked anot her quest ion: “If a per son is
deceit ful, and also cunning, how can he be r ecognised?”
5 Again, t he paramhansas wer e unable t o answer .
6 So Shr iji Mahãr ãj r eplied, “His deceit fulness can be r ecognised
by keeping his company, and, while st aying wit h him, by obser ving
him while he eat s, dr inks, sit s, st ands, walks and t alks. Also, when
he is separat ed from oneself, if anot her person is asked t o secr et ly
obser ve him, t hen his deceit fulness would be r ecognised.”
7 Shr iji Mahãr ãj t hen posed anot her quest ion: “Suppose t here is a
person who observes religious vows and keeps fait h in God out of
pr et ence. He is int elligent and egot ist ical, and he shows his fait h and
his observance of religious vows t o be superior t o t he genuine vows
and fait h of ot her s. How, t hen, can one r ecognise t hat such a
per son’s fait h and obser vance of r eligious vows ar e a mer e pr et ence?”
8 Once again, t he paramhansas were unable t o answer t he
quest ion.
9 So again, Shr iji Mahãr ãj r eplied, “His pr et ence can be r ecognised
when his pr est ige is offended. Ot her wise, it cannot be r ecognised.”
10 Again, Shr iji Mahãr ãj asked, “Which t hought causes one t o
deflect from one’s fait h in God and observance of religious vows?
Which t ype of t hought would not cause one t o deflect fr om t hem?
The Vachanãmr ut 253
Also, if t her e is a t ime span, for what dur at ion must t hese t hought s
remain in order t o deflect one from one’s dharma and one’s fait h in
God?”
11 Again, t he paramhansas wer e unable t o answer .
12 So Shr iji Mahãr ãj said, “If a person at t empt s t o eradicat e an
improper t hought relat ed t o dharma, but t he t hought st ill r emains;
or , if such a t hought does not ar ise for fift een days or for a mont h,
but ar ises some day suddenly – t hen such a t hought would cause him
t o fall from dharma. The same applies t o one’s fait h in God.
However , any t hought which is er adicat ed by applying a t hought
pr ocess once it ar ises, and which does not ar ise again, would not
cause a person t o fall fr om one’s dharma or one’s fait h.”
13 Then Shr iji Mahãr ãj asked, “Whose foundat ion in Sat sang
becomes solid and whose does not ?”
14 Again, t he paramhansas could not answer .
15 So Shr iji Mahãr ãj r eplied, “J ust as Dat t ãt reya imbibed t he
vir t ues of t he five bhuts, t he moon, var ious animals, a pr ost it ut e, a
vir gin, his own body and ot her s, similar ly, only if a per son has t he
disposit ion of imbibing t he virt ues of a sãdhu does his foundat ion in
Sat sang become solid. If a person does not have such a disposit ion,
t hen even t hough he r emains in Sat sang, his foundat ion is not fir m.”
16 Again, Shr iji Mahãr ãj asked, “Can t he indriyas and t he
antahkaran be complet ely cont rolled by t he company of t he S ant, by
r eading t he scr ipt ur es and by applying one’s own t hought pr ocess?
Or can t hey be cont rolled if only one of t hese t hree is present ? If you
say t hat all t hr ee must be pr esent , t hen what t echniques should be
lear nt fr om t he S ant, what t echniques should be lear nt fr om t he
script ures, and how should one apply on e’s own t hought pr ocess?
Please explain t his.”
17 Again, t he paramhansas wer e unable t o answer .
18 Then Shr iji Mahãr ãj explained, “Fr om t he scr ipt ur es, one should
realise t he great ness of God and His S ant. Fr om t he S ant, one
should lear n t echniques for cont r olling t he indriyas , such as: One’s
vision should be kept fixed on t he nose in t his manner, and one
should not list en t o wor ldly t alks. These and ot her t echniques should
be lear nt fr om t he S ant. By one’s own t hought pr ocess, one should
look upon t he t echniques t aught by t he S ant posit ively, as being for
one’s own liber at ion. Then, one should behave accor dingly. In t his
The Vachanãmr ut 254
way, t he indriyas and antahkaran can be overcome by t hese t hree
means.”
19 Then Shr iji Mahãr ãj posed anot her quest ion, “Is t he antahkaran
cont r olled by cont r olling t he indriyas , or are t he indriyas cont rolled
by cont r olling t he antahkaran ?”
20 Since t he paramhansas could not answer t he quest ion, Shr iji
Mahãr ãj r eplied, “If a per son cont r ols t he physical indriyas by
physical aust er it ies, and t hen even aft er t he physical indriyas have
been cont r olled, if he st ill fir mly obser ves t he niyams of t he five
r eligious vows
4
, t hen t he antahkaran can be cont r olled by cont r olling
t he physical indriyas . So, t he physical indriyas cannot be cont rolled
by cont r olling t he antahkaran alone. However , t he antahkaran can
be cont r olled by cont r olling t he physical indriyas . How is t hat ?
Well, if one cont r ols t he physical indriyas and does not let t hem
indulge in t he vishays, t hen t he antahkaran wit hin would become
fr ust r at ed and would t hink, ‘This t ype of enjoyment is not going t o be
possible in t his life.’”
21 Aft er t his, Shr iji Mahãr ãj asked, “By what means ar e t he
physical indriyas cont r olled and by what means is t he antahkaran
cont r olled?”
22 Again, since t he paramhansas could not answer , Shr iji Mahãr ãj
r eplied, “The physical indriyas can be cont r olled by obser ving t he
niyams specified for a r enunciant in t he Dhar ma-shãst r as; by
cont r olling one’s diet ; by obser ving vows like tapta-kruchchhra,
chãndrãyan , et c.; by deliber at ely t oler at ing cold, heat , hunger and
t hir st ; by engaging in t he discour ses, t alks, and devot ional songs
r elat ed t o God; by engaging in wor ship and r emembr ance; by
cont r olling one’s post ur e and by ot her spir it ual endeavour s. The
antahkaran can be cont r olled by cont emplat ing upon God’s gr eat ness,
by medit at ing on God and by realising oneself t o be t he ãt m ã.”
| | Vachanãmr ut Loyã-5 | | 113 | |
Loyã -6
P u r i fyi n g t h e Comp a n y On e Keep s
1 On t he night of Mãgshar sudi 1, Samvat 1877 [6 December
1820], Shr iji Mahãr ãj was sit t ing in Sur ã Khãchar ’s darbãr in Loyã.
He was wear ing a whit e khes and a whit e dagli made of chhint. He
The Vachanãmr ut 255
had also t ied a whit e fet o around His head and had t ied a bokãni wit h
anot her fet o, t he chhoglu of which was hanging fr om His head. In
addit ion t o t his, He had cover ed Himself wit h a t hick, cot t on clot h.
At t hat t ime, an assembly of paramhansas as well as devot ees from
var ious places had gat her ed befor e Him.
2 Ther eupon Shr iji Mahãr ãj asked t he paramhansas , “Aft er
joining t he Sat sang fellowship, what do you consider t o be t he most
difficult achievement ?”
3 The paramhansas could not answer t he quest ion, so Shr iji
Mahãr ãj replied, “For a person t o become ekãntik is ext r emely
difficult . What is t his st at e of being ekãntik? Well, it is t o do t he
bhakti of God along wit h dharma, gnãn and vairãgya. That is t he
st at e of being ekãntik.”
4 Again Shr iji Mahãr ãj asked, “Which one dharma-relat ed
endeavour is such t hat if pr act ised, all aspect s of dharma r emain?
Moreover , out of wor ship, r emembr ance, singing or list ening t o
devot ional songs, list ening t o spir it ual discour ses, and ot her God-
relat ed endeavours, which one endeavour, if it is kept even when all
ot her s ar e abandoned in difficult t imes, helps maint ain all of t he
ot her s?”
5 Shr iji Mahãr ãj answer ed His own quest ion: “Of t he dharma-
relat ed endeavours, if one maint ains t he vow of non -lust , all ot her
endeavours will develop. Of t he God-relat ed endeavours, if one keeps
t he convict ion of God, t hen all of t he ot hers will develop.”
6 Again Shr iji Mahãr ãj asked, “Which t ype of t hinking, if
maint ained const ant ly, is beneficial, and if alt er ed, is det r iment al?
Also, which t ype of t hinking is beneficial if repeat edly alt ered, and
det riment al if not alt ered?”
7 Again Shr iji Mahãr ãj answer ed His own quest ion: “Thought s
r egar ding one’s convict ion of God should never be alt er ed. In fact , it
would be beneficial if t hey are repeat edly reinforced by list ening t o
t he gr eat ness of God. Repeat edly alt ering t hem, however, would be
det r iment al. But , if one has fir mly decided in one’s own mind, ‘I
want t o do t his,’ t hen t hat t ype of t hinking should be repeat edly
alt ered on t he advice of a sãdhu. If he suggest s, ‘You should not sit
here and should not do t his,’ t hen one should not sit t here and should
not do t hat . If, in t his case, one’s own decision is alt er ed, it would be
The Vachanãmr ut 256
beneficial; if it is not alt ered and one does as one pleases, t hen t hat
would be det r iment al.”
8 Again Shr iji Mahãr ãj asked, “Despit e t he fact t hat he observes
dharma, sit t ing wit h and list ening t o which t ype of satsangi or
paramhansa would make one subject t o developing fault s?”
9 Shr iji Mahãr ãj replied, “If a person has fait h in God and
observes dharma, but also believes his self t o be t he body and has
egot ism as well as desires for worldly act ivit ies, t hen if God and His
S ant denounce t hese, he will definit ely perceive flaws in God and His
S ant. Then, he will t alk about t he per ceived flaws of God and His
S ant t o ot hers and cause t hem t o become like non -believer s. One
should not associat e wit h such a per son in any way; doing so is
har mful.”
10 Then Shr iji Mahãr ãj asked, “Which t ype of sãdhu, even t hough
he observes dharma and has fait h in God, should one not accompany
t o bat he, sleep near or hear t alks fr om?”
11 Shr iji Mahãr ãj answer ed His own quest ion: “A sãdhu who
discour agingly says, ‘Can t he vow of non -lust and ot her vir t ues r eally
be realised in one life? They ar e realised only by t he grace of God;
ot herwise liberat ion is at t ained aft er count less lives. So can
liberat ion t r uly be at t ained in t his ver y life?’ By all means, one
should shun t he company of anyone who speaks such discour aging
wor ds. Conver sely, someone else claims, ‘We ar e fulfilled in t his ver y
life. The force of lust , anger , ar r ogance, mat sar, egot ism, and ot her
vicious nat ur es is t r ivial. By t he gr ace of God and His S ant, we will
dest r oy t hem all.’ One should, by all means, seek t he company of a
sãdhu who speaks in t his manner and is eager ly engaged in met hods
t o dest roy lust and t he ot her vices.”
12 Again Shr iji Mahãr ãj asked, “Which t ype of sãdhu, even if he
speaks encour agingly, should be shunned?”
13 Shr iji Mahãr ãj answer ed His own quest ion: “If a sãdhu
emphasises his own effort s only and believes himself t o be fulfilled by
his own effort s, but does not acknowledge t he st rengt h of God and
does not feel, ‘By endeavouring in t his way, I want t o please God’ –
t hen such a sãdhu should be shunned.”
14 Again Shr iji Mahãr ãj asked, “Which t ype of sãdhu should one
keep t he company of, and which t ype should one not keep t he
company of?”
The Vachanãmr ut 257
15 Shr iji Mahãr ãj t hen r eplied, “If we ar e st aying wit h a sãdhu who
obser ves t he r eligious vows st r ict ly and has fir m fait h in God, but
who inst ead of r epr imanding us, pamper s us and let s us have our
way, t hen even if he, like Mukt ãnand Swãmi, is consider ed gr eat in
public opinion, his company should not be kept . On t he ot her hand,
if a sãdhu r epeat edly r epr imands one, and maint ains const ant
vigilance on any swabhãv he sees wit hin one; and if he does not cease
t o denounce t hat swabhãv unt il it is over come, and does not mer ely
flat t er , t hen even if he is not consider ed gr eat in public view, one
should st ill keep his company.”
16 Then Shr iji Mahãr ãj asked anot her quest ion: “Suppose a sãdhu
possesses all of t he glor ious vir t ues of bhakti, gnãn, et c. However , on
account of which one vicious flaw should one avoid his company?”
17 Again Shr iji Mahãr ãj r eplied, “If he is ver y lazy, sleeps t oo much
and when t old by ot hers t o bat he, medit at e or observe ot her niyams,
says, ‘I’ll do it lat er ; what ’s t he hur r y? I’ll do t hem slowly’ – t hen
even t hough he may appear t o be good, one should avoid his
company.”
18 Again Shr iji Mahãr ãj asked a quest ion: “A sãdhu may speak
well; but , due t o which fault in his speech should his t alks not be
hear d?”
19 Shr iji Mahãr ãj t hen replied, “If, out of vanit y, he t alks about t he
bhakti, gnãn, vairãgya and dharma wit hin himself t o be super ior ;
and shows t he vir t ues of gnãn, bhakti, et c., in ot her sãdhus t o be
infer ior , t hen one should not list en t o his t alks.”
20 Once again Shr iji Mahãr ãj asked, “Which t ype of speech should
be viewed as amrut even t hough it is har sh?”
21 Shr iji Mahãr ãj replied, “The words of a sãdhu who in his speech
denounces his own par ent s, sist er , br ot her and cast e wit h har sh
words, should be known t o be good. Why? Because one who hears
t hose words realises t he vir t ues of t hat sãdhu; i.e., ‘In no way does
t his sãdhu have at t achment t o his bodily r elat ions or ot her s.’
Therefore, t hose words should be enjoyed like amrut .”
22 Again Shr iji Mahãr ãj posed a quest ion, “When should one
maint ain conceit , and when should one not maint ain conceit ?”
23 Once again Shr iji Mahãr ãj supplied t he answer: “One should not
maint ain conceit before a st aunch follower of God, even t hough he
may be a simple and meek devot ee. On t he ot her hand, one should
The Vachanãmr ut 258
cer t ainly maint ain conceit befor e a per son who has fallen back fr om
Sat sang. In fact , one should not become suppr essed by him, and in
any quest ion -answer exchange, his wor ds should be answer ed wit h
st er n wor ds of one’s own.”
24 Then Shr iji Mahãr ãj asked, “When should one not have a desire
for t he darshan , et c., of God and His S ant? When should one have
such a desir e?”
25 Shr iji Mahãr ãj replied, “Suppose I were t o ask all of t he sãdhus,
‘Who will go t o Bur ãnpur a n d Kãshi?’ Then, when no one speaks,
one should r ise in t he assembly and say t o Me, ‘Mahãr ãj, if you say
so, I shall go.’ So saying, one should follow My command and go
t her e. In t hose sit uat ions, t o gain My pleasur e, one should not keep
any desire for keeping t he company of t he S ant or My darshan , et c.
26 “Moreover, when one, who a sãdhu or I have gr ieved, r ebuked,
insult ed or expelled, and who is cr ying out of t hat shock, is
approached by a non -believer , such as an ekadmal, who st ar t s t o t alk
about t he flaws of t he sãdhu or Me, t hen befor e him, one should
exhibit t remendous affect ion t owards t he sãdhu and God. One should
say, ‘I am His ser vant , and even if He wer e t o cut me t o pieces, I
would st ill never perceive flaws in Him. He will gr ant Me liberat ion .’
In t hat sit uat ion, one should exhibit such gr eat affect ion.”
27 Again Shr iji Mahãr ãj asked, “What should not be done, even if
God is pleased by it ? What should be done, even if God is displeased
by it ?”
28 Shr iji Mahãr ãj answered His own quest ion: “If I were t o give an
order which seems t o be full of adharma, t hen one should be hesit ant
in following it ; t hat is, one should t ake some t ime and not accept it
immediat ely. For example, Shr i Kr ishna Bhagwãn ordered Ar jun,
‘Cut off Ashwat t hãmã’s head.’ But Ar jun did not follow t hat
command. Likewise, even if I am pleased by it , t hat t ype of
inst r uct ion should not be followed. Also, an inst r uct ion by which t he
prescribed niyams of t he five religious vows
4
ar e t r ansgr essed should
not be followed. If by not obeying t hese t wo t ypes of commands, God
is displeased, t hen one should definit ely let Him be displeased; in
t hose cases, one should not at t empt t o please Him.”
29 Once again Shr iji Mahãr ãj asked, “While medit at ing on God,
count less differ ent waves of vicious t hought s ar ise in t he mind, just
The Vachanãmr ut 259
as lar ge waves ar ise in t he ocean. When such t hought s do ar ise, how
can t hey be suppressed?”
30 Shr iji Mahãr ãj answer ed His own quest ion: “When such vicious
t hought s ar ise, one should st op t he medit at ion, and should clap and
chant ‘Swãminãr ãyan, Swãminãr ãyan’ aloud, wit hout shame. One
should pray t o God, ‘O Lor d! You ar e a fr iend of t he meek! You ar e
an ocean of mer cy!’ Also, one should r emember a gr eat sãdhu of God,
like Mukt ãnand Swãmi, and pr ay t o him t oo. As a r esult of t his, all
dist ur bing t hought s will be er adicat ed and peace will pr evail. Apar t
fr om t his, t her e is no ot her met hod t o er adicat e such t hought s.”
31 Then Shr iji Mahãr ãj posed anot her quest ion: “Which vir t ue
should be renounced, even if it is believed t o be a great virt ue in t his
Sat sang and is being pr aised by all? Which fault , even t hough it is a
fault , is suit able t o be imbibed?”
32 Once again Shr iji Mahãr ãj supplied t he answer Himself: “One
may be like Mukt ãnand Swãmi and may be obser ving r eligious vows
mor e r esolut ely t han all; however , if as a r esult of t his, anot her
sãdhu feels inferior because he cannot behave on t he same level wit h
t he for mer , t hen t hat vir t ue, even t hough it may be gr eat , should be
renounced. Inst ead, one should behave on t he same level as all of t he
ot her sãdhus. Even t hough behaving on t he same level as ot her s is a
dr awback, it should be imbibed.”
33 Again Shr iji Mahãr ãj asked, “In t hese sãdhus, which is t he one
flaw which, when abandoned, would cause all flaws t o be abandoned?
Which is t he one vir t ue which, if cult ivat ed, would cause all vir t ues
t o be cult ivat ed?”
34 Shr iji Mahãr ãj answered, “All flaws reside in t he flaw of
ident ifying one’s self wit h t he body. If t hat is abandoned, all flaws
ar e abandoned. Fur t her mor e, if t he sole vir t ue of ãt m ã-r ealisat ion,
i.e., r ealising oneself as t he ãt m ã, dist inct fr om t he body, is
developed, t hen all virt ues will develop.”
35 Shr iji Mahãr ãj again asked, “Which t ypes of vishays, when
indulged in, enlight en t he mind, and which t ypes of vishays, when
indulged in, cause ignor ance t o pr evail in t he mind?”
36 Again Shr iji Mahãr ãj r eplied, “By indulging in God-relat ed
vishays, t he mind is enlight ened; and by indulging in wor ldly
vishays, ignor ance pr evails in t he mind.”
The Vachanãmr ut 260
37 Next , Shr iji Mahãr ãj asked, “Which places, which t imes, which
company and which act ions should one not associat e wit h, even if it
is God’s command?”
38 Shr iji Mahãr ãj again supplied t he answer Himself: “Even if it is
God’s command, a sãdhu should not st ay in a place where he has
fr equent cont act wit h his bodily r elat ions. Also, if I seat one wher e
women can also be seen while having My darshan , and if I were t o
say, ‘Do My darshan ,’ t hen one should not sit in such a place.
Rat her , one should make an excuse and leave. Fur t her , if adverse
t imes ar e pr evailing and r iot s ar e t aking place, t hen even if it is
God’s command t o st ay, one should leave t hat place; but one should
not st ay t her e and suffer beat ings.”
39 Then Shr iji Mahãr ãj asked anot her quest ion: “Which scr ipt ur es
should be hear d and st udied, and which scr ipt ur es should not be
heard or st udied?”
40 Once again Shr iji Mahãr ãj r eplied, “Scr ipt ur es which do not
promot e God possessing a form and do not describe God’s avat ãrs, but
inst ead discuss pure Vedãnt a and pr opound a single, for mless ent it y,
should never be st udied or heard, even if t hey have been writ t en by
someone ver y int elligent . Also, even t hough t hey may be mer ely
devot ional songs like t hose composed by Ranchhod Bhakt a, if t hey
describe God’s for m, t hey should be sung and hear d. Such scr ipt ur es
should also be st udied and heard.”
| | Vachanãmr ut Loyã-6 | | 114 | |
Loyã -7
Rea li si n g God t h r ou gh t h e I n d r i ya s,
t h e An t a h k a r a n a n d Exp er ien ce
1 On Mãgshar sudi 3, Samvat 1877 [7 December 1820], Shr iji
Mahãr ãj was sit t ing on a lar ge, decor at ed cot in Sur ã Khãchar ’s
darbãr in Loyã. His head was adorned wit h a whit e pãgh, fr om
which a chhoglu emer ged fr om one side. He was wear ing a whit e
dagli made of chhint a nd a whit e, cot t on -padded survãl. He had also
cover ed Himself wit h a whit e blanket . At t hat t ime, an assembly of
munis as well as devot ees from various places had gat hered before
Him.
The Vachanãmr ut 261
2 In t he assembly, Nit yãnand Swãmi br ought t he Vachanãmr ut
manuscr ipt and present ed it t o Shriji Mahãr ãj. Shr iji Mahãr ãj
examined t he manuscr ipt and was ext r emely pleased. He t hen said
t o t he paramhansas , “Today, please ask complex quest ions so t hat we
may t alk.”
3 Ther eupon Mukt ãnand Swãmi asked, “The Shr ut is st at e: ‘+-
-||Ÿ|:| ◊ |-—–’
i
and ‘-◊fl |fl|Œ·fl||-◊·(◊|- Ÿ|-(— +-u| |fln-˘(Ÿ|(–’
i i
.
These Vedic ver ses pr oclaim t hat t he jiva at t ains liber at ion only
when it r ealises t he t r ue gnãn of God. If liberat ion can only be
at t ained by gnãn, why do t he scr ipt ur es also pr escr ibe ot her spir it ual
endeavour s for at t aining liber at ion?”
4 Hear ing t his quest ion, Shr iji Mahãr ãj sa id, “Gnãn means ‘t o
know’.”
5 At t his point , Nit yãnand Swãmi r aised a doubt . He said, “If
gnãn means mer ely ‘t o know’, t hen t he whole wor ld knows God
t hr ough t he scr ipt ur es, yet ever yone does not at t ain liber at ion.”
6 Hear ing t his, Shr iji Mahãr ãj raised a quest ion: “J ust as one does
not at t ain liber at ion by knowing t he pr eviously incar nat ed for ms of
God t hr ough t he scr ipt ur es, do you t hink all t hose who act ually had
t he darshan of Rãm, Kr ishna and t he ot her avat ãrs of God wit h t heir
own eyes at t ained liberat ion?”
7 Mukt ãnand Swãmi r eplied, “Those who mer ely see t he manifest
form of God at t ain liberat ion only aft er several lives.”
8 Shr iji Mahãr ãj added, “Those who know God t hrough t he
scr ipt ur es also r eceive liber at ion aft er sever al lives. Why? Because
whom t hese people know t hr ough t he scr ipt ur es is whom t he ot her
people see wit h t heir eyes; and whom t he ot her people see wit h t heir
eyes is whom t hese people know t hr ough t he scr ipt ur es. Thus, t he

i
Rute gnãnãn -na muktihi
Ther e is no liber at ion wit hout gnãn .
Hir anyakeshiyashãkã Shr ut i
i i
Tam-eva vidit vãt imrut yum-et i nãnyaha pant hã vidyat e’yanãya| |
Only by knowing Him does one t r ansgr ess deat h; t her e is no ot her pat h for
at t aining [liber at ion].
Shvet ãshvat ar a Upanishad: 3.8
The Vachanãmr ut 262
r esult ing fr uit s of bot h ar e equal, and bot h at t ain liber at ion aft er
sever al lives.
9 “Aft er all, is not hear ing God wit h one’s ear s gnãn? It is, but
t hat can be said t o be mer ely hear ing God. Is not t ouching God wit h
one’s skin also gnãn? It is, but t hat can be said t o be mer ely
t ouching God. Is not seeing God wit h one’s eyes gnãn? It is, but t hat
is mer ely seeing God. Is not smelling God wit h one’s nose gnãn as
well? It is, but t hat is mer ely smelling God. Does not descr ibing God
wit h one’s t ongue also const it ut e gnãn? It does, but t hat is mer ely
having descr ibed God. In t his way, gnãn can be at t ained t hr ough t he
physical indriyas . It can also be at t ained t hr ough t he antahkaran as
well as dir ect ly fr om exper ient ial gnãn of t he jiva, which t r anscends
bot h t he indriyas and t he antahkaran . Of t hese, which gnãn are you
speaking of?
10 “In fact , in or der t o cr eat e t he cosmos, God assumed t he for m of
Anir uddha, wit hin which dwells t he mobile and immobile wor ld along
wit h space. In t he for m of Sankar shan, God dest r oys t he cosmos. In
t he for m of Pr adyumna, He sust ains t he cosmos. He also assumes
var ious avat ãrs such as Mat sya, Kachchha, et c. He assumes t hese
for ms accor ding t o whichever t ask needs t o be accomplished in
whichever place. Some of t hese t asks ar e such t hat t hey are
impercept ible t o t he indriyas and antahkaran , and can only be
known by exper ience
i
. For t he successful complet ion of t hese t asks,
God assumes a for m accor dingly. On the ot her hand, some of t hese
t asks are percept ible t o t he indriyas and antahkaran . For t he
successful complet ion of t hese t asks, again God assumes an
appr opr iat e for m. Thus, t he gnãn of which of God’s for ms is
inst r ument al in at t aining liber at ion? Is t hat your quest ion?”
11 Nit yãnand Swãmi confir med, “We ar e saying t hat liber at ion is
at t ained by t he gnãn of God whose form can be realised by t he
indriyas , t he antahkaran , and exper ience.”
12 Shr iji Mahãr ãj t hen explained, “That God is Shr i Kr ishna. He
has said of himself:

i
Thr oughout t his Vachanãmr ut , ‘exper ience’ should be under st ood t o mean
‘exper ient ial gnãn t hr ough t he jiva’ because it r efer s t o t he gnãn of t he divine
for m of God, not just t he for m of God t hat is per ceivable t hr ough t he senses or
mind.
The Vachanãmr ut 263
(-◊|·ˇ|⁄◊-|-|˘„◊ˇ|⁄|Œ|+ ·|´|◊—–
•-|˘|-◊ ‹|∑ flŒ · +˝|u-— +·¤|´|◊—+
i

|flª -(|„|◊Œ ∑ ·¤◊ ∑| ‡| Ÿ |-u-| ·(-˜ +
i i

◊´|— +⁄-⁄ Ÿ|-(|·∑|uŒ|-- œŸ¤(–
◊|( ‚fl |◊Œ +˝ |- ‚ ·| ◊|-|(-|| :fl+
i i i



+‡( ◊ +|u -+||-| ‡|-‡||˘u ‚„¤‡|—–
Ÿ|Ÿ||flœ||Ÿ |Œ√(||Ÿ Ÿ|Ÿ|fl-|| ∑ -||Ÿ ·+
i v

In t hese and many ot her ver ses, he descr ibes himself as
impercept ible t o t he indriyas and t he antahkaran . Thus, knowing
God per fect ly means knowing t he manifest for m of God t hr ough t he
indriyas , t he antahkaran , and experience. Only t hen can one be said
t o possess perfect gnãn. However, if any one of t hese t hree t ypes of
gnãn is lacking, one cannot be said t o have r ealised ult imat e gnãn,
nor can one over come t he cycle of bir t hs and deat hs. In fact , even
t hough someone may have at t ained t he brahmaswarup st at e t hr ough

i
Yasmãt-ksharam-ateeto’ham-aksharãd -api chottamaha|
At o’smi loke vede cha prat hit aha purushot t amha| |
I t ranscend all t hat is per ishable and am gr eat er t han even t he imper ishable;
t her efor e I am known in t he Smr ut is and Vedas as ‘Pur ushot t am’.
Bhagwad Git ã: 15.18
i i
Vishtabhyãham-idam krutsnam-ekãnshena sthito jagat| |
I sust ain t he ent ir e univer se wit h a single fr agment [of myself].
Bhagwad Git ã: 10.42
i i i
Mattaha parataram nãnyat-kinchid-asti dhananjaya|
Mayi sarvam-idam protam sootre maniganã iva| |
O Conquer or of Wealt h [Ar jun]! Ther e is not hing at all t hat is gr eat er t han me.
All t his [cr eat ion] is st r ung upon me – like a ser ies of gems on a t hr ead.
Bhagwad Git ã: 7.7
i v
Pashya me pãrth roopãni shatasho’tha sahasrashaha|
Nãnã-vidhãni divyãni nãnã-varnãkrut eeni cha| |
O Son of Pr ut hã [Ar jun]! Behold my hundr eds and t housands of divine for ms
t hat ar e of var ious t ypes and of assor t ed colour s and shapes.
Bhagwad Git ã: 11.5
The Vachanãmr ut 264
his personal endeavours, if he does not realise t he manifest form of
God in t his manner, he cannot be said t o possess perfect gnãn. That
is why it is said in t he Shr imad Bhãgwat :
Ÿ∑-(◊-(·(-~|flfl|· - Ÿ ‡||~- -||Ÿ◊‹ |Ÿ⁄¤Ÿ◊˜ –
i

The Git ã also st at es:
∑◊ -|| = |+ ’|.√( ’|.√( · |fl∑◊-|—–
•∑◊ -|¬ ’|.√( („Ÿ| ∑◊ -|| (|-—+
i i

Even in t he st at e of non -karma, i.e., gnãn, t her e is st ill somet hing
left t o be realised. That is t o say, even aft er one has become
brahmarup, one st ill has t o r ealise Par abr ahma Pur ushot t am. Only
one who is brahmarup has t he r ight t o offer bhakti t o Pur ushot t am.
13 “Now, what const it ut es bhakti? It is when one becomes
brahmarup and performs t he bhakti of t he manifest form of God wit h
sandalwood past e, flowers, shravan , manan , et c. – just as t he
niranna-muktas of Shwet dwip, having become brahmarup, per for m
puja of Par abr ahma Nãr ãyan by offering various t ypes of offerings
such as sandalwood past e, flower s, et c. Thus, God has ment ioned in
t he Git ã:
’˝ -| ~ -— +˝ ‚:||·◊| Ÿ ‡||·|- Ÿ ∑|-˜ ˇ||-–
‚◊— ‚fl¤ ~-¤ ◊·|- ‹~- +⁄|◊˜+
i i i


i
Naishkarmyam-apyachut a-bhãva-varjitam na shobhate gnãnam-alam
niranjanam|
Indeed, even pur e gnãn – wher ein all karmas ha ve been r enounced – is not
elegant if it is devoid of bhakti t owar ds God.
Shrimad Bhãgwat : 1.5.12
i i
Karmano hyapi boddhavyam boddhavyam cha vikarmanaha|
Akarmanash-cha boddhavyam gahanã karmano gatihi| |
[The nat ur e of] karma should be under st ood, [t he nat ur e of] pr ohibit ed karmas
should be under st ood, and [t he nat ur e of] non-karma should also be under st ood.
Indeed, t he way of karma is ver y complex.
Bhagwad Git ã: 4.17
i i i
Brahma-bhootaha prasannãtmã na shochati na kãnkshati|
S amaha sarveshu bhooteshu mad -bhaktim labhate parãm| |
One who ha s become brahmarup r emains joyful, gr ieves not hin g, desir es
not hing, behaves equally wit h all beings, and at t ains my supr eme bhakti.
Bhagwad Git ã: 18.54
The Vachanãmr ut 265
Thus, one who does not offer bhakti t o Par abr ahma aft er becoming
brahmarup cannot be said t o have at t ained ult imat e liber at ion.
14 “Fur t her more,
~ |◊⁄|+|˘Ÿ‹| fl|( — π ◊Ÿ| ’ |.⁄ fl ·–
•„-˜ ∑|⁄ :-|( ◊ |~:|| +˝ ∑ |-⁄ª œ|+
i

This descr ibes t he all-pervaded jad prakruti. Also,
•+⁄(|◊--·fl-(| +˝∑|- |fl|. ◊ +⁄|◊˜–
·|fl~ -| ◊„ |’|„| ((Œ œ|(- ·(-˜+
i i

Such is t he all-pervasive chaitanya prakruti. That manifest for m of
God is such t hat He is t he suppor t er of bot h t he eight for ms of
pervaded jad prakruti and also of t he chaitanya prakruti t hat
per vades t her ein. For example, ãkãsh is t he support er of t he ot her
four element s – prut hvi, jal, et c. Whenever prut hvi cont r act s, ãkãsh
cont r act s along wit h it . When t he prut hvi expands, ãkãsh also
expands along wit h it . Similar ly, ãkãsh also cont r act s and expands
along wit h t he cont r act ion and expansion of jal, t ej and vãyu.
However , prut hvi and t he ot her element s all cont ract and expand
wit hin ãkãsh. In t he same way, God expands and cont r act s along
wit h t he expansion and cont ract ion of t he t wo prakrutis , while t hey
t hemselves cont r act and expand wit hin God Himself. That God is
t he ãt m ã of all. This fact is st at ed in t he Shr ut is: ‘•--—+˝ |flª — ‡||--|
·Ÿ|Ÿ| ‚fl| ·◊|–’
i i i
; ‘(-(|ˇ|⁄ ‡|⁄|⁄ ... ∞¤ ‚fl ~ -|--⁄|·◊|˘+„-+|-◊| |Œ√(| Œfl

i
Bhoomir-ãpo’nalo vãyuhu kham mano buddhir-eva cha|
Ahamkãra iteeyam me bhinnã prakrutir-ashtadhã| |
Prut hvi, jal , t ej, vãyu, ãkãsh, man, buddhi and ahamkãr – t hese ar e my eight
for ms of prakrut i,…
Bhagwad Git ã: 7.4
i i
Apareyam-itas-tvanyãm prakrutim viddhi me parãm|
J eeva-bhootãm mahãbãho yayedam dhãryate jagat| |
…t he lower prakrut i. But O Might y-ar med (Ar jun)! Also know my ot her
prakrut i – t he t r anscende nt al prakrut i – t he ver y element of life [i.e. chait anya],
by which t his wor ld is upheld.
Bhagwad Git ã: 7.5
i i i
Antah -pravishtaha shãstã janãnãm sarvãtmã|
God, who ent er s wit hin all, is t he cont r oller and ãtmã of all beings.

The Vachanãmr ut 266
∞∑| Ÿ|⁄|(-|—–’
i
; ‘(-(|·◊| ‡|⁄|⁄ ( •|·◊|Ÿ◊--⁄| (◊(|- ‚ -
•|·◊|--(|-(◊-—–’
i i
; and ‘(-( + |ufl| ‡|⁄|⁄ (— + |ufl|◊--⁄| (◊(|- ‚ -
•|·◊|--(|-(◊-—–’
i i i
.
15 “Fur t her mor e, even food, t he mind, knowledge and bliss have
been descr ibed as Br ahma; t hat is, var ious such t ypes of
brahmavidyã have been ment ioned. What is t he significance of t his?
Well, even t hose t hings have been called Brahma because God is t he
cause of all and t he support er of all. However, t hey are all t he
sharir , and t heir shariri is t he manifest for m of Shr i Kr ishna
Pur ushot t am. Bot h t he jad and chaitanya prakrutis , along wit h
ent it ies evolved t hereof in t heir expanded and cont ract ed st at es, dwell
easily wit hin God. Mor eover , God dwells wit hin t hem all as t heir
antaryãm i and as t heir cause. It is t hat ver y God who is t his
manifest for m. To know and see God wit h such an under st anding of
great ness is called perfect gnãn.”
16 Ther eupon Mukt ãnand Swãmi asked, “If a per son cannot
exper ience t he gr eat ness of God in t his manner , but does have a fir m
convict ion of it in his antahkaran , t hen can t hat be said t o be perfect
gnãn, or not ?”
17 Shr iji Mahãr ãj r eplied, “In a dar k house, one can faint ly see t he
gr ain-st or e, t he pillar s, et c.; but due t o t he dar kness, t hey cannot be

Yajur Veda: Ãr anyak -3.11
i
Yasyãksharam shareeram… esha sarva-bhootãntarãtmã’pahata-pãpmã divyo
deva eko nãrãyanaha|
He, whose sharir is t he imper ishable,… is t he indwelling ãtmã of all beings, is
devoid of all evil, and is t he one divine God, Nãr ãyan.
Subãla Upanishad: 7.1
i i
Yasyãtmã shareeram ya ãtmãnam-antaro yamayati sa ta
ãtmãntaryãmyamrutaha|
He, whose sharir ar e t he ãtmãs and who gover ns all ãtmãs fr om wit hin, is your
ãtmã, t he antaryãmi , and immor t al.
Br uhadãr anyaka Upanishad: 5.7.26
i i i
Yasya prut hivee shareeram yaha prut hiveem-antaro yamayati sa ta
ãtmãntaryãmyamrutaha|
He, whose sharir is prut hvi and who gover ns it fr om wit hin, is your ãtmã, t he
antaryãmi , and is immor t al.
Br uhadãr anyaka Upanishad: 5.7.7
The Vachanãmr ut 267
said t o have been seen t ot ally. In t he same way, bot h t he jad and
chaitanya prakrutis r eside wit hin Pur ushot t am Bhagwãn, and He
dwells wit hin t hem as well. But if one exper iences t his only by
inference and does not act ually see it , t hen he cannot be said t o
possess perfect gnãn. Never t heless, because he has such a fir m
convict ion, he sur ely must have exper ienced some sort of
t ranscendent al powers of God in t he past ; if not , he will experience
t hem in t he fut ur e.
18 “Despit e having such a doubt less convict ion, if one does not
exper ience t hat t r anscendence, one should t hink, ‘God possesses all
t hose powers, but He does not r eveal t hem t o me because t hat is His
wish.’ If a per son offer s bhakti t o God wit h such under st anding and
remains fulfilled, t hen he can also be said t o possess perfect gnãn.
19 “Thus, a devot ee wit h gnãn is one who t hor oughly knows God
t hr ough t he indriyas, t he antahkaran , and exper ience. Such a
devot ee has been praised in t he Git ã as t he best of all devot ees:
•|-| |·-||‚ ⁄ u|u| -||Ÿ| · ~⁄ -¤ ~+...
- ¤| -||Ÿ| |Ÿ·(( - ∞∑~|- |fl |‡|(- –
i

Such a devot ee wit h gnãn fait hfully serves t he manifest for m of God –
who et er nally has a for m – r ealising Him as t r anscending Pr akr ut i-
Pur ush and Akshar , and as being t he cause and suppor t er of all.
Such under st anding const it ut es gnãn, and such gnãn leads t o
ult imat e liber at ion. Some who do not under st and t his mer ely claim
‘•„ ’˝ -| ||-◊’
i i
fr om t he scr ipt ur es. They pr oclaim, ‘I am t he for m of

i
Ãrt o jignãsur-arthãrthee gnãnee cha bharatarshabha| | …
Teshãm gnãnee nit ya-yukta eka-bhaktir-vishishyat e|
O Supr eme among t he Descendant s of Bhar at [Ar jun]! [Four t ypes of vir t uous
per sons wor ship me:] one who is dist r essed [fr om having fallen fr om t he pat h of
at t aining yogic power s, and t hus st ill wishes t o at t ain t hem]; one who seeks
knowledge [of t he ãtmã, i.e. ãtmã-r ealisat ion]; one who desir es mat er ial object s
[i.e. mat er ial pleasur es and power s]; and one who has gnãn . Of t hese, t he one
wit h gnãn is t he best because he is always engaged in me and is devot ed t o me
a lone.
Bha gwad Git ã: 7.16 & 17
i i
Aham brahmãsmi
I am Br ahma.
Br uhadãr anyaka Upanishad: 3.4.10
The Vachanãmr ut 268
Br ahma, and Rãm, Kr ishna, et c., ar e mer ely manifest at ions
emanat ing fr om me.’ Such sacr ilegious, unor t hodox Vedãnt is of
t oday ar e ext r emely evil and gr ave sinner s. At deat h, t hey are
consigned t o narak, and t hey will never be released from t here.”
| | Vachanãmr ut Loyã-7 | | 115 | |
Loyã -8
Er a d i ca t i n g t h e Over -Excit a bilit y of t h e I n d r iya s;
Accep t i n g On ly Wor d s Rela t ed t o On e’s I n cli n a t i on
1 On t he night of Mãgshar sudi 5, Samvat 1877 [10 December
1820], Shr iji Mahãr ãj was sit t ing in Sur ã Khãchar ’s darbãr in Loyã.
He was wear ing a whit e khes and had t ied a whit e fet o ar ound His
head. He was also wear ing a whit e dagli made of chhint. At t hat
t ime, an assembly of paramhansas as well as devot ees from various
places had gat hered before Him.
2 Ther eupon Mukt ãnand Swãmi asked Shr iji Mahãr ãj, “On seeing
some inappropriat e swabhãv of a sãdhu, one who is t hought less may
perceive flaws in t he sãdhu. But why does one who is wise perceive
flaws in t he sãdhu?”
3 Shr iji Mahãr ãj replied, “If a person is wise and has not iced an
inappropriat e swabhãv wit hin himself, and while har bour ing an
int ense aver sion t owar ds it , is cont inually endeavour ing t o over come
t hat swabhãv, t hen when he sees t hat ver y same swabhãv in anot her
sãdhu, he develops an aversion t owards t hat sãdhu. On t he ot her
hand, a fool not only does not overcome his own swabhãvs, but when
he sees t hat same swabhãv in anot her sãdhu, he perceives flaws in
t hat sãdhu. Such a person should be considered a fool.”
4 Then Shr iji Mahãr ãj gat her ed t he junior paramhansas , and He
Himself asked and answer ed quest ions.
5 Fir st , He asked, “The int ensit y and mildness of t he for ce of lust ,
anger , avar ice, and ot her inner enemies is due t o t he phases of
childhood, yout h and old age. In what way? Well, in childhood, t he
for ce is weak; in yout h, t he for ce is int ense; t hen in old age, t he for ce
becomes weak again. Thus, t he int ensit y and mildness of lust ,
anger , et c., can be not iced; but can t hey be weakened by any t hought
pr ocess?”
The Vachanãmr ut 269
6 Shr iji Mahãr ãj Himself r eplied, “The for ce of lust , anger , et c.,
can be weakened by a t hought pr ocess, which is as follows: The
mildness of t hose swabhãvs in childhood, t heir gr eat er int ensit y in
yout h, and mildness once again in old age is due t o food. Specifically,
in childhood, since t he diet ar y int ake is small, t he for ce of lust is
mild. Similar ly, in old age, one’s diet ar y int ake is small, so again t he
for ce of lust is mild. But in yout h, as t he diet ar y int ake incr eases,
lust also incr eases. Ther efor e, in yout h, if one’s food int ake is
decreased, and if one deliberat ely t olerat es cold, heat , rain and
hunger , t hen by maint aining such a t hought pr ocess, and by
maint aining pr ofound associat ion wit h t he gr eat S ant, t he force of
lust is weakened – even in t he period of yout h.”
7 Again Shr iji Mahãr ãj asked, “People become addict ed t o many
differ ent t ypes of t hings, for example, bhang, mar ijuana, opium,
alcohol, et c. Are t hese addict ion s due t o one’s kriyam ãn or prãrabdha
karmas?”
8 Replying, Shr iji Mahãr ãj said, “These addict ions are developed
not by prãrabdha, but by habit . Ther efor e, if one maint ains cour age,
keeps shraddhã, and becomes adamant on over coming t he addict ion,
t hen it can be over come. But if one has no shraddhã and is
cowar dly, t hen t hat vice cannot be over come.”
9 Then Shr iji Mahãr ãj asked, “Some childr en have a mat ur e
nat ure like elder people, whereas some have an ext remely fidget y
nat ur e. Is t hat nat ur e due t o company, or is it inher ent wit hin t heir
jiva?”
10 Shr iji Mahãr ãj answer ed, “For t he most par t , a good or bad
nat ur e is due t o t he company one keeps, but in some cases, it is due
t o past karmas.”
11 Then Kapileshwar ãnand Swãmi asked, “Mahãr ãj, how can one
r ecognise a swabhãv which has for med pr eviously, and how can one
r ecognise a swabhãv which has for med r ecent ly?”
12 Shr iji Mahãr ãj r eplied, “A r ecent ly for med swabhãv is over come
by st aying in t he company of a pious sãdhu and by making a lit t le
effort t o er adicat e it . J ust as gr ass gr owing on a wall dr ies up when
t her e is no r ain for five days, similar ly, a r ecent ly for med swabhãv
can be over come in a few days. However , an est ablished swabhãv
can barely be overcome, even aft er one makes a great effort t o
er adicat e it . For example, if t her e ar e st r ong weeds or a bordi t ree in
The Vachanãmr ut 270
t he soil, t hen even if t hey ar e set on fir e and bur nt by a far mer , t hey
will st ill r e-spr out . But if one uses a hoe t o upr oot t hem fr om t heir
r oot s, t hey can be r emoved. Similar ly, if one r emains in t he company
of a pious sãdhu and perseveres wit h great effort , even an est ablished
swabhãv can be over come, but only wit h gr eat effor t .”
13 Then Shr iji Mahãr ãj asked, “For one whose indriyas are overly
excit able, what are t he individu al met hods by which t hat excit abilit y
can be over come?”
14 Shr iji Mahãr ãj r eplied, “To over come t he excit abilit y of t he eyes,
a person should fix his gaze on t he t ip of his nose and not look
elsewher e. He should cont inue t o st udy while st udying, and he
should also engage in wor ship. While doing t his, if he cont inues t o
keep his eyes open wit hout blinking for half an hour or so – unt il his
eyes begin t o burn int ensely and t ears flow – and he does not harbour
a debased t hought even if he happens t o not ice a woman or ot her
object s, t hen even if his eyes ar e excit able, t hey will become
cont rolled.
15 “The nose does not like t he odour s coming fr om someone’s body,
mout h or clot hes. At t hat t ime, a per son should t hink, ‘My own body
appear s at t r act ive super ficially, but it is filled wit h blood, flesh and
bones; and in t he abdomen t her e is faeces, ur ine and t he int est ines.’
If he t hinks in t his way t he over -excit abilit y of t he nose is eradicat ed.
16 “The over -excit abilit y of t he ears can be eradicat ed as follows:
Wh en some humor ous t alks ar e on -going or a folk-dr ama is being
performed, one develops a keen int erest t o list en t o t hem; whereas,
while list ening t o t he discourses and devot ional songs relat ed t o God,
one falls asleep. In t hat sit uat ion, one should rise and subdue sleep
and let har gy. One should also keep fait h in and maint ain a keen
int er est in list ening t o t he discour ses of God; t her eby, t he ear s can be
cont rolled.
17 “The sense of t ouch can be cont rolled by deliberat ely t olerat ing
t he cold, heat and r ain; by lying down anywher e; by keeping a
blanket as a pillow and using it for covering t he body only when one
feels ver y cold. Ther eby, t he skin becomes numbed, and t he over -
excit abilit y of t he sense of t ouch is eradicat ed.
18 “To overcome t he over -excit abilit y of the hands, whenever t he
hands ar e idle, one should keep a r osar y in one’s hand and t ur n it
while chant ing t he name of God in r hyt hm wit h t he inhaling and
The Vachanãmr ut 271
exhaling of one’s br eat h. One should not , however , t ur n t he r osar y
hur r iedly. Some say, ‘One can chant t he name of God mor e quickly
ment ally.’ But t hat pr inciple is wr ong because, in act ualit y, t he
mind can chant t he name of God only as many t imes as t he t ongue
can chant t he name of God. So, by applying t his met hod, t he over -
excit abilit y of t he hands is eradicat ed.
19 “If t he legs ar e over ly act ive, t hey can be cont r olled by
cont r olling one’s sit t ing post ur e.
20 “Over ly excit able genit als can be cont r olled as follows: When one
get s scabies or r ingwor m, and one scr at ches oneself, t he it ching is
not r elieved unt il bleeding occur s. However , if one does not scr at ch
t he affect ed ar ea, t hen t he it ching subsides by it self. Thus, even if an
it ching sensat ion ar ises on t he genit als, it should not be scr at ched.
Mor eover , in t he case of it becoming fr equent ly excit ed, if one
decreases one’s diet , observes fast s and physically weakens t he body,
t hen t he genit als can be cont rolled.
21 “To conquer t he t ongue, it should not be given it ems t hat it
likes, and one’s diet should be r est r ict ed. Ther eby, t he over -
excit abilit y of t he t ongue is eradicat ed.
22 “Finally, t he over -act ivit y of one’s speech can be eradicat ed by
not int er r upt ing wit h wise r emar ks when people like Mukt ãnand
Swãmi ar e speaking or nar r at ing fr om a scr ipt ur e. Mor eover , if one
does happen t o int errupt , one should t ur n a r osar y 25 t imes.
Thereby, t he over -act ivit y of speech can be er adicat ed.”
23 Then Shr iji Mahãr ãj asked, “Of all t hese indriyas , which one, if
fully cont rolled, leads t o cont rol over all of t he ot her indriyas ?”
24 Shr iji Mahãr ãj answer ed His own quest ion, “If t he t ongue is
fully subdued, t hen all of t he ot her indriyas can be subdued.”
25 Again Shr iji Mahãr ãj asked, “If lust per vades a per son’s hear t ,
and even t hough his genit als ar e cover ed by his clot hes, how can one
realise t hat he has been pervaded by lust ?”
26 Shr iji Mahãr ãj Himself r eplied, “When lust per vades a per son,
his eyes and all of his ot her indriyas become over ly excit ed. Ther eby,
one can r ealise t hat he has become over whelmed by lust .”
27 Once again, Shr iji Mahãr ãj asked, “One who has an over act ive
nat ur e should become calm, and one who has a calm nat ur e should
become act ive. By which t hought pr ocess can t his be achieved?”
The Vachanãmr ut 272
28 Shr iji Mahãr ãj Himself replied, “If a person who is overact ive
t hinks, ‘I am t he ãt m ã, Br ahma
i
, gender less, and st able like ãkãsh,’
and he at t ains t he upsham st at e t hr ough such t hought s, t hen he
becomes calm. If a per son who is calm wishes t o become mor e act ive,
t hen he should realise t he great ness of God and His devot ees. When
he realises t he great ness of God, he engages in t he nine t ypes of
bhakti and performs t he menial service of t he devot ees of God.
Consequent ly, his nat ur e becomes mor e act ive.”
29 Then Shr iji Mahãr ãj asked, “Is t her e anyt hing in t he eight
scr ipt ur es
13
such as t he Shr imad Bhãgwat , et c., which should be
disr egar ded, or should ever yt hing be imbibed?”
30 Replying t o His own quest ion, Shr iji Mahãr ãj said, “In all of
t hose scr ipt ur es t her e ar e count less incident s, and t hr ough all of
t hose incident s, t he inclinat ions of t he devot ees who have at t ained
God are described. Therefore, t hey are all suit able t o be imbibed.
However , among all of t hese incident s, only t hose incident s t hat
mat ch one’s own inclinat ion should be imbibed. The ot her s, however ,
may be disr egar ded wit h t he under st anding, ‘These t alks ar e t r ue,
but t hey are for t he benefit of ot her devot ees; t hey are not for me.’”
31 Once mor e, Shr iji Mahãr ãj asked, “All of you youngst er s ar e
seat ed her e; and fr om amongst you, all of t he sãdhus cer t ify some
and do not cer t ify ot her s. Now, all of you ar e of a similar age and all
have t he same company. In fact , all have t he same food, clot hing,
mode of wor ship, scr ipt ur es, and mant r a; and all list en t o t he same
spir it ual discour ses. What , t hen, is t he r eason for t he differ ence in
levels amongst you? Moreover, he who is a sãdhu observes dharma
complet ely, is unbiased and views all equally; hence, he would
descr ibe ever yone as t hey t r uly ar e. So, please answer t he quest ion.”
32 Again, Shr iji Mahãr ãj supplied t he r eply, “Only he who has
shraddhã is praised by a sãdhu, and t hat is also why he obser ves
dharma mor e st aunchly. Also, he has shraddhã in ser ving t he S ant
and in list ening t o t he t alks of God. He also has fait h in t he S ant.
Ther efor e, he has pr ogr essed. On t he ot her hand, one who has not
pr ogr essed despit e st aying in such associat ion, should be known t o
lack shraddhã.”

i
Her e ‘Br ahma’ should be under st ood as ‘brahmarup’.
The Vachanãmr ut 273
| | Vachanãmr ut Loyã-8 | | 116 | |
Loyã -9
Fa ct or s wh i ch Lea d t o t h e Develop men t of
Dh a r ma , Gnã n , Va ir ã gya a n d Bh a k t i
1 On Mãgshar sudi 6, Samvat 1877 [11 December 1820], Shr iji
Mahãr ãj was sit t ing in Sur ã Khãchar ’s darbãr in Loyã. He was
wear ing a whit e dagli made of chhint as well as a whit e survãl. He
had also t ied a whit e fet o ar ound His head. At t hat t ime, an
assembly of paramhansas as well as devot ees fr om var ious places had
gat her ed befor e Him.
2 Then Shr iji Mahãr ãj request ed, “May all of t he paramhansas
please engage in a quest ion -answer session amongst t hemselves.”
3 Ther eupon Ãt mãnand Swãmi asked Akhandãnand Swãmi,
“What ar e t he fact or s t hat lead t o t he development of t he four virt ues
of vairãgya, gnãn, bhakti and dharma?”
4 Shr iji Mahãr ãj answered t he quest ion, “Vairãgya is cult ivat ed
when one comes t o realise t he nat ure of kãl. What is t his nat ur e of
kãl? Well, it is t o know t he pr ocess of nit ya-pralay, nimit t a-pralay,
prãkrut-pralay and ãtyantik-pralay, as well as t he lifespan of all
beings fr om Br ahmã t o t he smallest blade of grass. Aft er knowing
t his, if one realises t he body, t he brahmãnd and all ot her object s t o be
subject t o t he force of kãl, t hen vairãgya would ar ise.
5 “Gnãn ar ises if one list ens t o t he Upanishads such as t he
Br uhadãr anya Upanishad, Chhãndogya Upanishad, Kat havalli
Upanishad, et c.; t he Bhagwad Git ã; t h e Vãsudev Mãhãt mya; t he
Vyãs Sut r as and ot her scr ipt ur es fr om a S atpurush.
6 “Dharma arises if one list ens t o t he Yãgnavalkya Smr ut i, Manu
Smr ut i, Par ãshar Smr ut i, Shankh-likhit Smr ut i and ot her Smr ut is.
By doing so, dharma would arise, and one would develop fait h in
t hose scr ipt ur es.
7 “Bhakti ar ises if one realises t he divine manifest at ions of God.
How should one r ealise t hem? Well, when one hear s about t he for ms
of God t hat are in each khand; and when one hears about t he abodes
of God – Golok, Vaikunt h, Br ahmapur , Shwet dwip, et c.; and when
one list ens wit h a sense of awe t o t alks of t he divine act ions of God
The Vachanãmr ut 274
descr ibing t he cr eat ion, sust enance and dissolut ion of t he cosmos;
and when one list ens wit h keen int er est t o t he nar r at ion of t he divine
act ions and incident s of Rãm, Kr ishna and t he ot her avat ãrs of God,
t hen bhakti t owards God would develop.
8 “Now, even t hough a per son in his init ial st ages has an
immat ur e mind, if he list ens t o t he r it ualist ic Smr ut is, dharma
would develop. Lat er , aft er becoming fir m in his obser vance of
dharma, if he list ens t o scr ipt ur es t hat explain upãsan ã, t hen all
t hree – gnãn, bhakti and vairãgya – would develop. So, t hese are t he
fact ors which lead t o t he development of t he four virt ues.”
| | Vachanãmr ut Loyã-9 | | 117 | |
Loyã -10
Rema in in g Un in fa t u a t ed
1 On t he mor ning of Mãgshar sudi 8, Samvat 1877 [13 December
1820], Shr iji Mahãr ãj was sit t ing on a lar ge, decor at ed cot in Sur ã
Khãchar ’s darbãr in Loyã. He was wear ing a whit e dagli made of
chhint and a whit e survãl. He had also t ied a whit e fet o ar ound His
head. At t hat t ime, an assembly of munis as well as devot ees from
var ious places had gat her ed befor e Him.
2 Ther eupon Nit yãnand Swãmi said, “In t his wor ld, t her e ar e
some men who have such affect ion for women and ot her object s t hat
if t hey wer e t o be separat ed, t hey would not be able t o live. There are
ot hers who also have affect ion for women and ot her object s, but it is
not as int ense. Hence, if t hey were t o be separat ed, t hey would
sur vive. Thus, t her e ar e t wo t ypes of people. Now, if t he for mer
affect ionat e person who involves himself in worldly life wit h affect ion
were t o meet God, he would become at t ached t o God in t he same way;
i.e., if he were t o be separat ed from God, he would not be able t o
sur vive. Mor eover , if t he lat t er per son wit h less int ense affect ion for
worldly life were t o meet God, he would have less int ense affect ion for
God as well. Grant ed t his, is t he difference bet ween t hese t wo t ypes
of people due to karmas, or is it et er nal?”
3 Hear ing t his, Shr iji Mahãr ãj r eplied, “Those differences are not
inher ent ly pr esent in t he jiva; inst ead, t hey ar ise as a r esult of
karmas. How does t his happen? Well, when a jiva per for ms a
karma, t he for ce of it s vruttis can be of t hr ee levels: mild,
The Vachanãmr ut 275
int er mediat e and int ense. The for ce wit h which t he vruttis at t ach
t hemselves t o t he object det ermines t he effect of t he karma upon t he
jiva. As a result , t hree levels of affect ion arise due t o t hese karmas.”
4 Again, Nit yãnand Swãmi asked, “Gr ant ed t hat fact , do t he t hr ee
levels in t he force of t he vruttis occur as a r esult of t he gunas, or is
t her e some ot her r eason?”
5 Shr iji Mahãr ãj replied, “The t hree t ypes of differences are not
due t o t he gunas; r at her , when only t he indriyas indulge in an object ,
t hen a mild for ce r esult s. When t he indriyas indulge in an object
along wit h t he mind, an int ermediat e level of force develops. When
all t hree – t he indriyas , t he mind and t he jiva – combine and indulge
in an object , t hen t he vruttis develop an int ense force. Even if t hat
int ense force affect s only t he eyes, t he ot her indriyas would follow,
and t he for ce would affect t hem as well. In t his way, whichever
indriya is pr imar ily affect ed by t he int ense for ce, t he ot her indriyas
follow. Moreover, t hat int ense force affect s all t hree t ypes of people,
rãjasik, sãttvik and t ãmasik. In fact , such int ense for ce is pr esent in
each of t he indriyas ; t hus, affect ion for object s ar ises
cor r espondingly.”
6 Then Nit yãnand Swãmi asked, “Why does he not develop
affect ion for God wit h such an int ense for ce?”
7 Shr iji Mahãr ãj said, “Good and bad behaviour is det ermined by
t he fact or s of place, t ime, act ion, medit at ion, scr ipt ur es, init iat ion,
mant r a and company. So, if one at t ains favour able places, t imes,
company, et c., t hen one develops affect ion for God quickly. But if one
encount er s unfavour able places, t imes, et c., t hen one would develop
affect ion for object s ot her t han God.”
8 Ther eaft er , Chait anyãnand Swãmi asked, “What should one do
in adver se t imes?”
9 Shr iji Mahãr ãj r eplied, “Whenever and wher ever t imes are
adver se, one should abandon t hat place for anot her locat ion; t hat is,
one should not st ay wher e t he fact or of t ime is adver se. In fact , t ime,
in t he for m of Sat ya-yug, Tr et ã-yug, Dwãpar-yug and Kali-yug, exist s
bot h ext er nally and int er nally. So, when Kali-yug is pr evalent
wit hin one’s hear t , one should not visualise t he for m of God wit hin
one’s hear t ; inst ead, it should be seen ext er nally, befor e one’s eyes.”
The Vachanãmr ut 276
10 Then Mukt ãnand Swãmi asked, “How can one dist inguish
whet her a mild, an int er mediat e or an int ense for ce pr evails wit hin
someone’s hear t ?”
11 Shr iji Mahãr ãj r eplied, “When t he for ce is mild, one would
har bour t he same feelings on seeing a young gir l, a young woman or
an old woman. Why? Because only t he vrut t is of t he indriyas have
become involved. Consequent ly, a mild force has developed. When
t he mind unit es wit h t he indriyas and t hey see t he t hree t ypes of
women, t hen no base t hought s ar ise t owar ds t he young gir l or t he old
woman; but base t hought s cer t ainly do ar ise t owar ds t he young
woman, and dist ur bance is exper ienced. This should be known t o be
an int er mediat e-level for ce. But , when bot h t he mind and t he jiva
combine wit h t he indriyas and look at t he t hree t ypes of women, t hen
base t hought s ar ise t owar ds all t hr ee t ypes of women, and
dist ur bance is exper ienced. In fact , one would exper ience such base
t hought s even on seeing one’s own mot her or sist er . This should be
known as an int ense for ce.”
12 Then Br ahmãnand Swãmi asked, “Suppose a person not ices t he
dist inct ion bet ween t he t hr ee t ypes of women, and not ices t heir
beaut y and ugliness, yet he does not experience any base t hought s –
which t ype of for ce is t hat ?”
13 Shr iji Mahãr ãj said, “Having r ealised an object t o be t he cause of
int ense miser y and having cont emplat ed upon t hat fact , one
at t r ibut es gr ave dr awbacks t o t hat object . The cont emplat ion of
t hose dr awbacks in t he mind t hen leads t o t hose drawbacks being
acknowledged by t he jiva. The wit ness
i
, who t r anscends t he jiva,
also affir ms t hose dr awbacks, and so an ext r emely fir m convict ion in
t hose dr awbacks is developed. Thus, when t he vruttis of t he indriyas
ent er t he object , t he mind and jiva also go along wit h t he vruttis ; but
since t he jiva’s deep convict ion of t he drawbacks in t he object pierces
t he mind and indriyas , even t hough t he object is seen and fully
r ecognised, st ill an int ense aver sion ar ises for it . For example, if a
snake’s venom is dropped in a bowl of sweet milk, and one sees t he
venom being added, t hen even t hough t he milk appear s exact ly as
before, an int ense aver sion for it pr evails in one’s hear t . Why is
t hat ? Because one has r ealised, ‘If I dr ink t he milk, I will die.’

i
Her e ‘wit ness’ r efer s t o God.
The Vachanãmr ut 277
Similar ly, such a per son has r ealised, ‘This beaut iful woman is an
obst acle on t he pat h of liberat ion ; and she is t he cause of ext r eme
miser y in t his r ealm and in t he higher r ealms. In fact , I have
at t ained t he company of women count less t imes in past lives in
var ious life for ms, and if I do not wor ship God, I will at t ain t he
company of count less mor e females. Thus, t his at t ainment is not
r ar e. However , t he company of God and His S ant is ext r emely r ar e,
and t his woman is a major obst acle in t he at t ainment of t hat .’ A
person who has realised t his and has int ensely realised t he flaws in
t he object will never be infat uat ed on seeing a woman, r egar dless of
how beaut iful she may be.
14 “Fur t her mor e, t her e is anot her way t o r emain uninfat uat ed:
J anak t he Videhi, who was a great king and a devot ee of God, st ayed
in his kingdom and, due t o his fir mness in gnãn, r emained
uninfat uat ed even while indulging in ent icing vishays. Similar ly, a
devot ee wit h gnãn like J anak, har bour s t he t hought , ‘I am t he
ãt m ã – pur e, chetan , unchanging, t he embodiment of bliss, and
imper ishable. Vishays like women and ot her t hings, however , ar e
full of miser y; t hey ar e vain, per ishable, and jad.’ Wit h t his t hought ,
he believes only his own self, t he ãt m ã, as being t he embodiment of
bliss. Also, he believes, ‘The pleasur e and pleasant ness which ar e
apparent in t he vishays – i.e., sounds, t ouch, et c. – are only
experienced due t o t he ãt m ã. But , when t he ãt m ã leaves t he body,
t hat which was once pleasur able becomes miser able.’ He
cont emplat es upon his ãt m ã in t his manner .
15 “Also, he cont emplat es upon Par amãt mã, who t r anscends t he
ãt m ã, as follows: ‘I have at t ained t his gnãn of t he pure ãt m ã, which
t r anscends m ãyã, by t he gr ace of t he S ant. That S ant is a devot ee of
God. Moreover, t hat God is t he ãt m ã of even Br ahma, who is t he
ãt m ã of all. He is t he ãt m ã of Akshar and is also t he ãt m ã of the
count less millions of muktas . I am t he brahmarup ser vant of t hat
Par abr ahma Pur ushot t am Nãr ãyan.’
16 “Fur t her , he under st ands t he gr eat ness of God by r ealising
‘n+-( ∞fl - Ÿ ((⁄--◊Ÿ---(| ·fl◊|+...+’
i
. Such ver ses have gr eat ly

i
Dyupat aya eva t e na yayur-antam-anantatayã tvamapi…| |
Even t he mast er s of t he higher r ealms [i.e. deit ies such as Br ahmã] cannot
fat hom your gr eat ness – because it is endless. [In fact ,] neit her can you your self

The Vachanãmr ut 278
expounded t he great ness of God. When a per son who has such gnãn
of his own self and of God at t ains a vishay, regardless of how
appealing it may be, his mind would not be even slight ly affect ed by
it . He does indulge in t he essent ial vishays, i.e., sounds, t ouch, et c.,
but he does not become dependent upon t hem; rat her, he indulges in
t hem independent ly, of his own accor d. J ust as a spider spr eads it s
own web and t hen, when necessar y, it independent ly r et r act s it , in
t he same way, such a devot ee possessing gnãn engages t he vruttis of
his indriyas in t he vishays and r et r act s t hem of his own accor d.
Such a person, even if he is amongst people, feels as if he is in t he
for est ; and t hough he may be in t he for est , he exper iences mor e
happiness t her e t han one does fr om r uling a kingdom.
17 “Such a devot ee may reside in a kingdom, t housands of people
may be under his command and he may be wealt hy. But he himself
does not feel, ‘I have become ver y gr eat .’ Fur t her mor e, if t he
kingdom is dest royed and he begs for food from house t o house wit h
an ear t hen begging-bowl, he does not feel, ‘Now I have become poor.’
This is because he r emains absolut ely car efr ee in his own bliss, and
he knows t he gr eat ness of his own self and t hat of God. Thus, he
views gold, dir t , ir on and st ones as equal; he also feels equanimit y in
honour and insult . Since his vision has become br oad, and he knows
all wor ldly object s t o be vain, no object s ar e capable of binding such a
per son wit h gnãn. For example, when a man who was init ially poor
r eceives a kingdom, his vision becomes br oad. At fir st he may have
been selling bundles of wood or doing various ot her insignificant jobs,
but he forget s t hem all and he begins t o do import ant t asks relat ed t o
his kingdom. Similar ly, t o such a per son wit h gnãn, all object s
become vain, and due t o t hat gnãn, his vision becomes br oad. A
per son wit h such an under st anding becomes happy.
18 “Also, if a per son has fait h, i.e., he believes, ‘What ever such a
gr eat S ant and God say is t he t r ut h; t her e is no doubt in it ,’ and wit h
such a belief, he does as God and His S ant inst r uct him t o do, t hen

[fat hom your own gr eat ness]. Indeed, in your each and ever y hair count less
brahmãnds accompanied wit h t heir bar r ier s fly simult aneously at immense
speed – like mer e specks of dust flying in t he air . Even t he Shr ut is descr ibing
you a s ‘net i net i’ [i.e. indescr ibable and unfat homable] ult imat ely per ish in you
[i.e. fail t o ext ol your complet e glor y].
Shr imad Bhãgwat : 10.87.41
The Vachanãmr ut 279
such a person remains happy. So, t hese t wo t ypes of people are
happy, and apar t fr om t hem, ot her s ar e not happy. Thus t he ver se:
(¬ ◊…-◊| ‹|∑ (¬ ’.— +⁄ (-—–
-|fl~ı ‚π◊œ- |+‹‡(·(--|⁄-| ·Ÿ—+
i

Also, in t he Bhagwad Git ã, it is said:




|fl¤(| |fl|Ÿfl- -- |Ÿ⁄|„|⁄-( Œ|„Ÿ—–
⁄‚fl· ⁄‚|˘-(-( +⁄ Œª ˜fl| |Ÿfl--+
i i

So, all object s, except God, become vain t o a person whose vision
becomes divine in t his way. Mor eover , t he meaning of t hese t wo
ver ses is t he same.”
19 Then Mukt ãnand Swãmi r equest ed Shr iji Mahãr ãj, “Mahãr ãj,
now please ask t he quest ion You were going t o ask.”
20 So Shr iji Mahãr ãj asked, “Is t her e only miser y in m ãyã, or is
t her e also some happiness in it ? That is t he quest ion.”
21 Mukt ãnand Swãmi r eplied, “Mãyã causes only miser y.”
22 Ther eupon, Shr iji Mahãr ãj said, “Of t he t hr ee gunas –
sattvagun, rajogun and t amogun – which ar ise fr om m ãyã,

i
Yash-cha moodhatamo loke yash-cha buddhehe param gataha|
Tãvubhau sukham-edhet e klishyat yant arit o janaha| |
In t his wor ld, t her e ar e t wo t ypes of people who exper ience [t he] bliss [of God] –
t hose who ar e ut t er ly ignor ant [and have blind fait h in God] and t hose who a r e
per fect ly enlight ened [and have r ealised God]. Those who ar e in bet ween,
t hough, ar e t r oubled.
Shr imad Bhãgwat : 3.7.17
i i
Vishayã vinivartante nirãhãrasya dehinaha|
Rasa-varjam raso’pyasya param drushtvã nivartate| |
The sense object s r ecede for a per son who abst ains fr om indulging in t hem.
However , t he longing for t hem does not subside. The longing subsides [only]
when his vision r eaches [i.e. he r ealises] t he t r anscendent al [i.e. God].
Bhagwad Git ã: 2.59
The Vachanãmr ut 280
sattvagun is said t o give happiness. Fur t her mor e, in t he Shr imad
Bhãgwat it is said, ‘‚´fl (s-| Œ‡|Ÿ◊˜’
i
and t hat t he product s of
sattvagun are gnãn, vairãgya, wisdom, t r anquillit y, self-r est r aint ,
et c. How is m ãyã in t his for m a cause of miser y? Fur t her mor e, it is
st at ed in t he 11
t h
cant o:
|fln||fln ◊◊ -Ÿ |fl.·.fl ‡|⁄||⁄-||◊˜ –
◊|ˇ|’-œ∑⁄| •|n ◊|((| ◊ |fl|Ÿ|◊ - +
i i

So, how is m ãyã in t he form of knowledge which leads t o liberat ion a
cause of miser y?”
23 Hear ing t his quest ion, Mukt ãnand Swãmi and all of t he ot her
paramhansas said, “Mahãr ãj, we ar e unable t o answer, so please
have mer cy and give t he answer Your self.”
24 Hear ing t his, Shr iji Mahãr ãj said, “To a sinful per son, t he for m
of Yamar ãjã appear s fr ight ful and t er r ible, wit h lar ge t eet h and a
lar ge, fr ight ening mout h; he appear s black like soot , huge like a
mount ain and hor r ific like deat h. In t his way, his for m appear s
dr eadful. But t o a vir t uous per son, t he for m of Yamar ãjã appears
ver y pleasant , like Vishnu. Similar ly, t o t hose who ar e non -believer s,
m ãyã causes at t achment and int ense miser y, while t o a devot ee of
God, t hat same m ãyã is t he cause of int ense happiness. Also, t he
ent it ies t hat have evolved out of m ãyã – t he indriyas and t he
antahkaran , and t heir pr esiding deit ies – all support t he bhakti of
God. Therefore, for a devot ee of God, m ãyã is not a cause of miser y;
it is a sour ce of gr eat happiness.”
25 Then Mukt ãnand Swãmi asked, “If m ãyã is a cause of
happiness, why is it t hat when a devot ee of God visualises t he form of

i
S attvam yad -brahma-darshanam
S attvagun leads t o t he vision [i.e. r ealisat ion] of Br ahma [i.e. God].
Shr imad Bhãgwat : 1.2.24
i i
Vidyãvidye mama tanoo viddhyuddhava shareerinãm|
Bandha-mokshakari ãdye mãyayã me vinirmite| |
O Uddhava! Realise my t wo for ms – bot h of which have been cr eat ed fr om my
mãyã: t he pr imor dial [brahma]vi dyã and avidyã, which liber at e and bind people
[r espect ively].
Shr imad Bhãgwat : 11.11.3
The Vachanãmr ut 281
God and engages in worship, m ãyã, in t he for m of t he antahkaran ,
causes miser y by gener at ing many dist ur bing t hought s?”
26 Shr iji Mahãr ãj r eplied, “Mãyã, in t he form of t he antahkaran ,
does not cause miser y t o a per son who t hor oughly under st ands t he
great ness of God and has an absolut ely firm refuge of God; but it does
cause miser y t o a per son who does not have such a r efuge. For
example, a kusangi would at t empt t o dislodge only an irresolut e
satsangi, but no one would dare t o dislodge a st aunch satsangi. In
fact , no one would be able t o speak ill of Sat sang in his pr esence.
Similar ly, m ãyã, in t he form of t he antahkaran , would never
ent ert ain a desire t o daunt a person who has a firm refuge in God.
Rat her , it would help his bhakti t o flour ish. However , m ãyã does
deflect a person who has a slight deficiency in his refuge in God and
does cause him miser y. Then, when t hat per son develops a complet e
refuge in God, m ãyã is not able t o dist ur b him or cause him pain.
Ther efor e, t he answer is t hat if a per son has such complet e fait h in
God, m ãyã is not capable of causing him miser y.”
| | Vachanãmr ut Loyã-10 | | 118 | |
Loyã -11
Beli efs of a Holy a n d Un h oly P er son
1 On t he mor ning of Mãgshar vadi 8, Samvat 1877 [27 December
1820], Swãmi Shr i Sahajãnandji Mahãr ãj was sit t ing in Sur ã
Khãchar ’s darbãr in Loyã. He was dr essed ent ir ely in whit e clot hes.
At t hat t ime, an assembly of sãdhus as well as devot ees from various
places had gat hered before Him.
2 Ther eupon Shuk Muni asked Shr iji Mahãr ãj, “What
underst anding does an unholy person adopt fr om t he Shr imad
Bhãgwat , t he Bhagwad Git ã, and ot her sacr ed scr ipt ur es?”
3 Shr iji Mahãr ãj r eplied, “The answer is as follows: An unholy
person believes t hat all of t he mobile and immobile male and female
for ms in t his wor ld have been cr eat ed t hr ough m ãyã and t he
pr imor dial Pur ush, Vir ãt , t he for m of God. This implies t hat all of
t hese for ms ar e, in fact , manifest at ions of God Himself. For t his
r eason, a per son aspir ing for liber at ion should init ially conquer his
mind, and t her eaft er , if his mind is at t r act ed t owar ds a higher or
lower form of eit her a male or a female, he should medit at e on t hat
The Vachanãmr ut 282
ver y for m in or der t o at t ain inst ant aneous sam ãdhi. If t he mind
per ceives any flaws in t hat for m, t hen he should believe t hat for m t o
be Br ahma by t hinking, ‘The whole wor ld is Br ahma.’ Thinking in
t his manner , he should r efut e t he per cept ion of t hose flaws. In t his
way, t o accept only t he t r anscendent al wor ds r egar ding exper iences
fr om t he scr ipt ur es is t he under st anding of an unholy per son. Such
a misunder st anding r eflect s t he wicked nat ur e of his mind, and, at
t he end of one’s life, it s r esult is consignment t o t he deep, dismal
regions of narak and t he cycle of bir t hs and deat hs.”
4 Ther eaft er , Shuk Muni r equest ed, “Now please explain what
under st anding a holy per son adopt s fr om t he sacr ed scr ipt ur es.”
5 Shr iji Mahãr ãj answer ed, “The answer t o t his quest ion is given
in t he sacr ed scr ipt ur es t hemselves. Specifically, t hose desir ing
liberat ion should not medit at e on – wit h t he except ion of
Pur ushot t am Nãr ãyan – any deit ies such as Shiv, Br ahmã, et c.
Inst ead, among all humans and deit ies, t hey should medit at e only on
t he forms of Rãm, Kr ishna, et c. t hat ar e for ms of Pur ushot t am
Nãr ãyan. Fur t her mor e, t he wise among t hem consider all of t he
places where God’s forms of Rãm, Kr ishna, et c., r eside t o be
Vaikunt h, Golok, Shwet dwip and Br ahmapur . They consider t he
at t endant s t hat dwell in t hose r ealms t o be t he at t endant s of Rãm,
Kr ishna, et c., i.e., Hanumãn, Uddhav, et c. They also regard t he
divine for ms of Pur ushot t am Nãr ãyan in t hose r ealms, which ar e
r adiant wit h t he light of count less millions of suns, moons and flames
of fir e, t o be t he forms of Rãm, Kr ishna, et c. So, one who adopt s such
an under st anding fr om t he sacr ed scr ipt ures and wit h a sense of
divinit y medit at es on t he for ms of God t hat ar e in human for m, never
equat es t he forms of God’s avat ãrs and ot her for ms. In r ealit y, all
forms of God’s avat ãrs have only t wo ar ms. However , for t he sole
r eason of dismissing any similar it y t hat a per son lacking wisdom
may per ceive bet ween God’s for m and ot her for ms, t hey ar e oft en
descr ibed as having four ar ms or eight ar ms.
6 “Moreover, one should only medit at e on t he form of God t hat one
has at t ained, not on t he for ms of t he pr evious avat ãrs. Thus, like a
woman who observes t he vow of fidelit y, one should remain t ot ally
fait hful t o t he for m of God t hat one has at t ained. Pãr vat i has also
said:
The Vachanãmr ut 283
∑||≈ ·-◊‹( ⁄(· „ ◊|⁄ |–
fl· ‡|~ ∑ ⁄ „ ∑ ◊|⁄|+
i

Such a vow of fidelit y has also been ment ioned in order t o dismiss t he
similar it y t hat a per son lacking wisdom per ceives bet ween t he for m
of God and ot her beings. This is because if someone st r ays fr om t he
for m of God which one has at t ained, and inst ead, medit at es on t he
pr evious avat ãrs of t hat ver y God, t hen lat er he may even for sake
God and medit at e on ot her deit ies or ot her human for ms. That is
why t he vow of fidelit y has been ment ioned, not because t her e is any
difference bet ween t he for ms of God t hemselves. This is t he
underst anding of a holy person . Ther efor e, one should only hear t he
sacr ed scr ipt ur es fr om a holy person , but never fr om an unholy
person .”
| | Vachanãmr ut Loyã-11 | | 119 | |
Loya -12
Th e Si x Levels of Fa i t h ; Sa vi k a lp a n d Ni r vi k a lp Fa i t h
1 On t he night of Mãgshar vadi 9, Samvat 1877 [28 December
1820], Swãmi Shr i Sahajãnandji Mahãr ãj was sit t ing in Sur ã
Khãchar 's darbãr in Loyã. He was dr essed ent ir ely in whit e clot hes
and was also wearing a red, woollen dagli. At t hat t ime, an assembly
of paramhansas as well as devot ees from various places had gat hered
befor e Him.
2 Ther eupon Shr iji Mahãr ãj r aised a quest ion: “Fait h in God is of
t wo t ypes: one is ‘savikalp fait h’, and t he ot her is ‘nir vikalp fait h’. In
each t ype of fait h t here are t hr ee sub-cat egor ies: t he highest level, t he
int er mediat e level, and t he lowest level. Please descr ibe, in t ur n, t he
dist inguishing char act er ist ics of each of t hese six cat egor ies.”
3 The paramhansas wer e unable t o answer , so Shr iji Mahãr ãj
said, “The char act erist ics of a person wit h t he lowest level of
‘savikalp fait h’ ar e as follows: As long as God exhibit s lust , anger ,

i
Koti janma-laga ragad hamãri|
Varu S hambhu, ke rahu kumãri| |
For a million lives I have far ed;
I’ll mar r y Shambhu, or r emain unwed.
The Vachanãmr ut 284
avar ice, egot ism, cr avings for t ast e, et c., t o t he same ext ent as ot her
humans, t he per son’s fait h in God r emains. But if God wer e t o
display t hese swabhãvs mor e so t han ot her s, his fait h would be
shat t ered.
4 “The fait h of someone wit h an int ermediat e level of ‘savikalp
fait h’ r emains fir m even if God exhibit s lust , anger , et c., t o a double
degr ee t han t hat of humans.
5 “Finally, one wit h t he highest level of ‘savikalp fait h’ would
never doubt any act ion of God, even if God were t o behave coarsely
like a per son of a low cast e; or exhibit anger , violence, et c.; or indulge
in dr inking alcohol, meat -eat ing or adult er y. Why? Because he
under st ands God t o be t he all-doer , t he supr eme lor d, and t he
exper iencer of ever yt hing. Such a per son r ealises t hat what ever
act ions t ake place in t he world are t he result of God, who is anvay
wit hin all beings as t heir cont r oller . If, t hen, He wer e t o indulge in
some degr ading deed, it would not affect Him at all since He Himself
is t he all-doer . In t his manner , one who has r ealised God as t he lor d
of all is known as a devot ee of God wit h t he highest level of ‘savikalp
fait h’.
6 “As for a devot ee wit h t he lowest level of ‘nir vikalp fait h’, no
mat t er what pious or impious deeds he wit nesses being performed by
God, he under st ands t hat in all act ions God per for ms, He is st ill a
non -doer , since He is Br ahma. That Br ahma is like ãkãsh in t hat
ever yt hing r esides in ãkãsh and all act ions t ake place wit hin it . The
devot ee r ealises such qualit ies of Br ahma in God. For example,
dur ing t he nar r at ion of t he Rãs-panchãdhyãyi, King Par ikshit asked
Shukji, ‘God assumes an avat ãr t o uphold dharma. Why, t hen, did
he associat e wit h t he gopis?’ Shukji r eplied, ‘Shr i Kr ishna is r adiant
like fire; what ever act ions he per for ms, pious or impious, ar e bur nt t o
ashes.’ In t his manner , one who under st ands God as Br ahma,
unaffect ed by t he act ions He per for ms, is said t o have t he lowest level
of ‘nir vikalp fait h’.
7 “One who becomes like t he niranna-muktas of Shwet dwip – who
ar e fr ee fr om t he six physical and emot ional sensat ions
14
– and
wor ships Vãsudev is said t o possess an int ermediat e level of
‘nir vikalp fait h’.
8 “Finally, one possessing t he highest level of ‘nir vikalp fait h’
r ealises t hat count less millions of brahmãnds, each encir cled by t he
eight bar r ier s
5
, appear like mer e at oms befor e Akshar . Such is t he
The Vachanãmr ut 285
gr eat ness of Akshar , t he abode of Pur ushot t am Nãr ãyan. One who
wor ships Pur ushot t am realising oneself t o be aksharrup can be said
t o possess t he highest level of ‘nir vikalp fait h’.”
9 Ther eaft er Chait anyãnand Swãmi asked, “Mahãr ãj, how have
such dist inct ions in fait h ar isen?”
10 Shr iji Mahãr ãj r eplied, “When an aspir ant init ially appr oaches a
gur u, sever al fact or s cause dist inct ions in his fait h: t he
auspiciousness and inauspiciousness of place, t ime, company,
init iat ion , act ion , mant r a, scr ipt ur es, et c.
1
, wit h r egar ds t o t he gur u;
as well as t he int ensit y of one’s own shraddhã. Ther efor e, one should
always associat e wit h favour able places, t imes, et c. Mor eover , one
should acquir e wisdom fr om a speaker who is ser ene and fault less.
11 Chait anyãnand Swãmi asked fur t her , “If under such
cir cumst ances one develops t he lowest level of fait h, can it lat er
develop int o t he highest level of fait h?”
12 Shr iji Mahãr ãj replied, “If t he list ener possesses ext reme
shraddhã; and if he encount er s favour able places, t imes, et c.; and if
he encount er s a gur u wit h t he highest level of gnãn, t hen t he highest
level of fait h will develop. Ot herwise, such fait h would develop aft er
many lives.”
| | Vachanãmr ut Loyã-12 | | 120 | |
Loyã -13
Not Bei n g Over come by Ad ver se Ci r cu mst a n ces
1 In t he ear ly mor ning of Mãgshar vadi 10, Samvat 1877 [30
December 1820], Swãmi Shr i Sahajãnandji Mahãr ãj was sit t ing on a
lar ge, decor at ed cot in Sur ã Khãchar ’s darbãr in Loyã. He had wor n
a red, woollen dagli and a whit e khes. He had t ied a whit e fet o
around His head and had t ied a bokãni wit h anot her whit e fet o. In
addit ion t o t his, He had cover ed Himself wit h a t hick, whit e cot t on
clot h. At t hat t ime, an assembly of paramhansas as well as devot ees
fr om var ious places had gat her ed befor e Him.
2 Shr iji Mahãr ãj t hen t old t he senior param hansas t o ask
quest ions amongst t hemselves. Ther eupon Gopãlãnand Swãmi asked
Br ahmãnand Swãmi, “What t ype of per son is not over come by
adver se places, t imes, act ions, company, et c.; and what t ype of per son
is over come? Aft er all, it is said t hat even Br ahmã was infat uat ed
The Vachanãmr ut 286
upon seeing Sar aswat i, as was Shiv when he saw Mohini. So please
answer car efully, because even such gr eat s have been over come by
adver se cir cumst ances.”
3 Br ahmãnand Swãmi at t empt ed t o answer but could not give a
sat isfact or y r eply.
4 So Shr iji Mahãr ãj explained, “A per son who has wit hdr awn his
nãdis and prãns, and by way of his nirvikalp st at e r emains at t he
holy feet of God, would not be overcome by adverse places, t imes,
company, et c., even if he was an insignificant being. In fact , if
Br ahmã and t he ot her deit ies behave in t his manner , t hey would also
not be overcome. However, if he has not developed such a st at e, and
inst ead, behaves as if he is t he body, t hen average beings as well as
gr eat s such as Br ahmã and t he ot her deit ies would be overcome. If
t his wer e not so, t hen t he meaning of t he ver se:
-·‚ª ‚ª ‚ª ¤ ∑| -flπ|-·-œ|— +◊|Ÿ˜–
+|¤ Ÿ|⁄|(-|◊ - (||¤-◊ƒ( „ ◊|((|+
i

would not hold t rue. Therefore, God alone is not overcome by t hose
influences. While all ot her s, however gr eat t hey may be, if t hey ar e
not engrossed in t he holy feet of God, would be overcome; t hose who
do r emain engr ossed ar e not over come. This is a univer sal pr inciple
t hat I have fir mly est ablished wit hin Myself.
5 “Moreover , it is ment ioned in t he Shr imad Bhãgwat :
∞-Œ|‡|Ÿ◊|‡|-( +˝ ∑ |--u|˘|+ -· -| —–
Ÿ ( (- ‚Œ|·◊-u ( u| ’ |.--Œ|·|(|+
i i


i
Tat-shrusht a-shrusht a-shrusht eshu ko nvakhandit a-dheehee pumãn|
Rushim nãrãyanam-rut e yoshin-mayyeha mãyayã| |
Of t he pr ogeny of Br ahmã [i.e. Mar ichi, et c.], and t heir pr ogeny [i.e. Kashyap,
et c.], and t heir pr ogeny [i.e. humans and deit ies] – whose mind in t his wor ld,
besides t hat of Nãr ãyan Rishi, can be dist inguished as being unaffect ed by t he
mãyã [i.e. allur ing char m] of women?
Shr imad Bhãgwat : 3.31.37
i i
Etad -eeshanam-eeshasya prakrut ist ho’pi t ad -gunaihee|
Na yujyate sadãtmasthair-yat hã buddhis-tad -ãshrayã| |
J ust as a per son’s buddhi [i.e. knowledge of God] is not affect ed by t he t r ait s of
t he body [such as bir t h, deat h, age, illness, ignor ance, et c.], similar ly, God, who

The Vachanãmr ut 287
6 “Kr ishna Bhagwãn has also said:
Œ fl| = ¤| ( -|◊(| ◊◊ ◊|(| Œ ⁄·((|–
◊|◊fl ( +˝+n-- ◊|(|◊-| -⁄|-- -+
i

7 “Thus, only God r emains unaffect ed by m ãyã; and one who has
realised God t hrough a nirvikalp st at e is also not overcome by m ãyã.
On t he ot her hand, someone who has realised God t hrough a savikalp
st at e, however gr eat he may be, would st ill be over come.”
8 Ther eaft er , Nit yãnand Swãmi asked, “Mahãr ãj, as long as a
mukt a is associat ed wit h t he gunas, he is affect ed by places, t imes,
et c. It is accept ed, however , t hat God is not influenced by places,
t imes, et c. – even while He r emains wit hin t he gunas. But when all
of t he muktas are free from t he associat ion of t he gunas, and having
become nirgun, dwell in Akshardh ãm along wit h God – who dwells
t her e in t he same manner – t hen all of t he muktas are nirgun and
composed of chaitanya. Also, as explained by ‘◊◊ ‚|·|-( ◊|(-|—’
i i
, t hey
have at t ained qualit ies similar t o t hose of God. How, t hen, should we
underst and t he dist inct ion bet ween t he muktas and God?”
9 Shr iji Mahãr ãj answer ed, “Look at t he moon and t he st ar s. Isn’t
t here a difference bet ween t he t wo? They are not similar in t er ms of
bright ness, and t here is a vast difference bet ween t he int ensit y of
t heir r ays as well. All of t he her bs ar e nour ished by t he moon, but
not by t he st ar s. Also, it is t he moon t hat dispels t he dar kness of t he
night , not t he st ar s. God and t he muktas differ in t he same way.
10 “Also, a king and his ser vant ar e bot h t he same in t hat bot h ar e
humans; yet t he aut hor it y, power , beaut y and char m of t he king ar e

per vades Pr akr ut i [and it s cr eat ion], is for ever unaffect ed by t heir in fluences
and t he influences of t he ãtmãs. This is t he pr owess of God.
Shr imad Bhãgwat : 1.11.38
i
Daivee hyeshã guna-mayee mama mãyã duratyayã|
Mãm-eva ye prapadyante mãyãm-etãm taranti te| |
My mãyã, which I have cr eat ed and is composed of t he [t hr ee] gunas, is indeed
difficult t o t r anscend. [But ] t hose who t ake r efuge in me alone can t r anscend
t hat mãyã.
Bhagwad Git ã: 7.14
i i
mama sãdharmyam-ãgatãhã
Bhagwad Git ã: 14.2
The Vachanãmr ut 288
by far super ior . His ser vant , r egar dless of how gr eat he may be,
cannot achieve what t he king can achieve. In t he same way,
Pur ushot t am Nãr ãyan is t he all-doer , t he cause of all, t he cont r oller
of all; He is ext r emely at t r act ive, ext r emely r adiant , and ext r emely
powerful; also, He possesses t he kartum, akartum and anyathã-
kartum powers. If He wishes, He can eclipse all of t he muktas of
Akshardh ãm by His own divine light and pr evail alone. Also, if He
wishes, He can accept t he bhakti of t he muktas and reside wit h
t hem. He can eclipse even Akshar , in t he for m of t he Akshar dh ãm
in which He dwells, and preside alone independent ly. If He so
chooses, He is capable of support ing t he count less muktas by His own
power, wit hout even needing Akshardh ãm. For example, King
Pr ut hu had t old Pr ut hvi, ‘I can kill you wit h t he ar r ow fr om my bow
and st ill be able t o suppor t t he whole wor ld by my power s.’ Likewise,
t hr ough His power s, God r eigns as supr eme. He who equat es God
wit h Akshar and t he ot her muktas should be regarded as evil-minded
and as a gr ave sinner . One should avoid even looking at him. In
fact , mer ely looking at such a per son is as sinful as commit t ing t he
five gr ave sins
10
.
11 “Of cour se, by consider ing t heir associat ion wit h God, it is
accept able t o endow great ness upon anyone. Brahmã, Shiv, Nãr ad,
t he Sanak ãdik and Uddhav can all be called God because of t heir
associat ion wit h God. At pr esent , even a sãdhu like Mukt ãnand
Swãmi can be considered t o be like God because of his associat ion
wit h God. Wit hout God, however , even Akshar cannot be called
God – let alone anyone else. In fact , t he Vedst ut i pr ose ‘•+|⁄|◊-|
œ˝ fl|--Ÿ ~ -| (|Œ ‚fl (-|--|„ Ÿ ‡||-(- |- |Ÿ(◊| œ˝ fl Ÿ -⁄u|–’
i
r eflect s t he
same t r ut h. If t his wer e not so, t hen why would we, despit e
regarding ourselves t o be brahmarup, and dist inct fr om t he body, and
possessing gnãn, vairãgya, et c., t r y t o please God by st aying up day
and night , clapping, singing devot ional songs and chant ing His holy

i
Aparimitã dhruvãs-tanubhruto yadi sarvagatãs-tarhi na shãsyateti niyamo
dhruva net arathã|
O St eadfast [God]! If t he embodied jivas, which ar e innumer able and et er nal, ar e
believed t o be all-per vasive, t hen t hey would not be gover nable. [But ] not
believing t hem as such [i.e. all-per vasive] would not cause any discr epancies.
Shr imad Bhãgwat : 10.87.30
The Vachanãmr ut 289
name t ir elessly? Why would we engage in spir it ual discour ses day
and night and encour age ot her s t o do so as well? Why would we
make so much effor t if we could become like God? Hence, only God is
like God; no one can become like Him. The Vedic ver se ‘∞∑◊ fl||»-|(
’˝ -| ’
i
also explains t hat God alone is like God. This is t he principle of
all of t he scr ipt ur es.”
12 In t his manner , Shr iji Mahãr ãj addressed t he devot ees for t heir
benefit , when in r ealit y He Himself is Pur ushot t am Nãr ãyan.
| | Vachanãmr ut Loyã-13 | | 121 | |
Loyã -14
P e r son a l P r e fe r e n ce s
1 On Mãgshar vadi 11, Samvat 1877 [31 December 1820], Shr iji
Mahãr ãj was sit t ing on a lar ge, decor at ed cot in Sur ã Khãchar ’s
darbãr in Loyã. He was wear ing a whit e khes and had t ied a whit e
fet o ar ound His head. He had cover ed Himself wit h a whit e cot t on
clot h. At t hat t ime, an assembly of paramhansas as well as devot ees
fr om var ious places had gat her ed befor e Him.
2 Then Shr iji Mahãr ãj said t o t he paramhansas , “All of t he
ãchãryas of t he past have had differ ing beliefs. Of t hem, Shankar
Swãmi seems t o have leaned predominant ly t owards t he Advait
doct r ine. Rãmãnuj’s pr inciple is t hat jivas, m ãyã and Pur ushot t am
ar e et er nal; Pur ushot t am is t he cont r oller of t he jivas and m ãyã; He
is t he ult imat e cause of all; He for ever dwells in His Akshar dh ãm in
a divine for m; all avat ãrs emanat e fr om Him; and it is t his
Pur ushot t am Nãr ãyan t hat individuals should wor ship. This seems
t o be t he under st anding of Rãmãnuj. Vallabhãchãr ya seems t o have
int ense fait h only in bhakti. All of t hese ãchãryas have occasionally
r efer r ed t o ot her pr inciples in t heir own scr ipt ur es, but ult imat ely, in
one way or anot her, t hey have leaned t owards t heir own personal
pr efer ence. Their views can be accur at ely infer r ed fr om t he
st at ement s in t heir scr ipt ur es.

i
Ekam-evãdviteeyam brahma
Chhãndogya Upanishad: 6.2.1
The Vachanãmr ut 290
3 “In t he same way, having list ened t o My discour ses, what have
all of you r ealised My personal preference t o be? J ust as a t hread
passes t hr ough t he eye of a needle, or a t hr ead r uns t hr ough each
and ever y bead of a r osar y, which pr inciple is consist ent ly int er woven
in all of My t alks? Please st at e your beliefs.”
4 Ther eupon all of t he senior paramhansas spoke accor ding t o
t heir under st anding.
5 Then, Shr iji Mahãr ãj said, “Here, allow Me t o reveal My own
pr inciples and pr efer ences.
6 “Fir st of all, I like t he fact t hat alt hough Rushabhdev Bhagwãn
had at t ained oneness wit h Vãsudev, and despit e being God himself,
when yogic powers manifest ed before him, he did not accept t hem
because he wished t o set an example for all r enunciant s. Also, t he
Shr imad Bhãgwat st at es: ‘Even an accomplished yogi should never
t r ust his mind – even t hough he may appear t o have conquer ed it .’
Ther e ar e ver ses t o t hat effect as well:
Ÿ ∑(|·∑|„ |··‚·( ◊Ÿ|‚ =Ÿfl|-u- –
(|»·|-~||··⁄|r||-| ·-∑-Œ -+ ∞ ¬⁄◊˜ +
i

|Ÿ·( ŒŒ||- ∑|◊-(|·º·˝ -◊Ÿ (˘⁄(—–
(||(Ÿ— ∑-◊·|-( +·(·|(fl +¬‹|+
i i

In t his manner , I like a r enunciant who does not t r ust his mind.

i
Na kuryãt-karhichit -sakhyam manasi hyanavasthite|
Yad -vishrambhãch-chirãch-cheernam chaskanda tapa aishvaram| |
Never befr iend t he mind [because] it is ver y unst able; it has even dest r oyed t he
aust er it ies of t he deit ies t hat wer e accumulat ed aft er ext ensive endeavour s over
a gr eat per iod of t ime.
Shr imad Bhãgwat : 5.6.3
i i
Nityam dadãti kãmasyach-chhidram tam-anu ye’rayaha|
Yoginihi krut a-maitrasya patyur-jãyeva punshchalee| |
The minds of t hose yogis who have befr iended t heir minds cont inuously allow
lust t o ent er . [Ot her ] enemies [such as anger , avar ice, infat uat ion, et c.] follow
t hat lust [int o t he mind. In t his way, t he mind br ings about t he downfall] of t he
yogis – just as an unfait hful wife [br ings about t he downfall] of her t r ust ing
husband.
Shr imad Bhãgwat : 5.6.4
The Vachanãmr ut 291
7 “Also, in My mind I do not like ot her r ealms as much as I like
Shwet dwip and Badrikãshr am. In fact , I feel t hat it would be ver y
good t o go t here t o perform aust erit ies wit hout any food. I would
pr efer not t o indulge in t he various t ypes of pleasures of t he ot her
r ealms.”
8 “Fur t her mor e, I r ealise t hat t he many avat ãrs ar e all ult imat ely
of God; yet , among t hese avat ãrs, I like Rushabhdevji gr eat ly. I also
like Kapilji and Dat t ãt r eya equally, but t o a lesser ext ent t han
Rushabhdevji. But mor e t han t hese t hr ee, I have a million -fold more
affect ion for t he avat ãr of Shr i Kr ishna. I feel, ‘This avat ãr is gr eat er
and mor e power ful t han all of t he ot her s. Also, in him, one cannot
make t he dist inct ion of the avat ãr and t he source of t he avat ãr.’ On
t he ot her hand, I do not have a gr eat liking for t he ot her avat ãrs of
God such as Mat sya, Kachchha, et c.
9 “In addit ion t o t his, My under st anding is as follows: Ther e is an
all-t r anscending mass of divine light which cannot be measur ed fr om
above, below, or in any of t he four dir ect ions; t hat is t o say, it is
endless. Amidst t his mass of light lies a lar ge, or nat e t hr one upon
which pr esides t he divine for m of Shr i Nãr ãyan Pur ushot t am
Bhagwãn. Count less millions of muktas are seat ed around t hat
t hrone and enjoy t he darshan of God. I const ant ly see Him
accompanied by t he muktas . Mor eover , t hat God is ext r emely
luminous. At t imes when, due t o t his luminosit y, I cannot see God
wit h t he assembly of muktas , I feel deeply hurt . Despit e being able t o
const ant ly see t his mass of divine light , I am not at t r act ed by it ; I
experience profound bliss only from t he darshan of God’s for m. This
is My met hod of worship.
10 “Moreover, I like t he bhakti t hat t he gopis had t owar ds God. For
t his r eason, I cont inuously obser ve people, and having seen t he
affect ion a lust ful woman has for a man, or a lust ful man has for a
woman, I feel, ‘It would be good t o have such affect ion for God.’ Also,
whenever I see someone having gr eat affect ion for t heir son, or t heir
money, I again feel, ‘It would be good t o have such affect ion t owards
God.’ That is why whenever I hear someone singing, I would eit her
send someone t o t hat person, or I would personally go t here, and I
would feel, ‘What he is doing is ver y good.’
11 “Also, I only get along wit h one who has no swabhãvs, i.e., lust ,
anger , avar ice, affect ion, egot ism, jealousy, hypocr isy, deceit ,
cr avings for t ast e, et c.; one who obser ves dharma as pr escr ibed in t he
The Vachanãmr ut 292
Dhar ma-shãst r as; and one who has bhakti t owards God. I enjoy t he
company of only such a per son. If a per son is not like t hat , t hen I do
not get along wit h him, even if he is st aying close t o Me. In fact , I
feel an aver sion t owar ds him.
12 “Init ially I had a st rong dislike for anyon e wit h lust . However ,
now I have a st r ong dislike for t hose who have anger , egot ism or
jealousy. The r eason is t hat a lust ful per son passes his days in t he
Sat sang fellowship by being meek – like a householder devot ee; but as
for t hose who have anger, egot ism or jealousy, t hey can be seen t o
definit ely r egr ess in Sat sang. For t his r eason, I am deeply saddened
by t hese t ypes of people.
13 “What is egot ism like? Well, a per son wit h egot ism r emains
ar r ogant even befor e t hose who ar e super ior t o him, but he cannot
become humble and ser ve t hem.
14 “Now allow Me t o summar ise My pr efer ences in br ief. I do not
agr ee wit h Shankar Swãmi’s propagat ion of t he non -dual Br ahma.
Rãmãnuj Swãmi descr ibes Pur ushot t am Bhagwãn as t r anscending
t he perishable and t he imperishable, and I wor ship t hat
Pur ushot t am Bhagwãn. My bhakti t owar ds t hat Pur ushot t am
Bhagwãn is like t hat of t he gopis, and t he vir t ues of vairãgya and
ãt m ã-r ealisat ion wit hin Me ar e like Shukji’s and J adbhar at ’s. These
are My principles and preferences. The int elligent can r ealise t his if
t hey analyse My t alks as well as t he scr ipt ur es of our samprad ãy
which have been accept ed by Me as aut hor it at ive.”
15 Thus, Shr iji Mahãr ãj spoke for t he sake of His devot ees, while
He Himself is Pur ushot t am Nãr ãyan.
| | Vachanãmr ut Loyã-14 | | 122 | |
Loyã -15
Expla in in g Ãt ma d a r sh a n Usi n g
t h e An a logi es of a Doll a n d a Cow
1 On t he night of Mãgshar vadi 13, Samvat 1877 [2 J anuar y
1821], Shr iji Mahãr ãj was sit t ing in Sur ã Khãchar ’s darbãr in Loyã.
He was wear ing a war m, r ed dagli and a whit e khes. He had t ied a
whit e fet o around His head and had t ied a bokãni wit h anot her whit e
fet o. In addit ion t o t his, He had cover ed Himself wit h a t hick, cot t on
clot h t hat had been placed t oget her wit h a whit e blanket . At t hat
The Vachanãmr ut 293
t ime, an assembly of devot ees fr om var ious places as well as
paramhansas had gat her ed befor e Him.
2 Ther eupon Shr iji Mahãr ãj said out of compassion, “The jiva
pervades t he ent ire body from head t o t oe t hrough it s t hree powers of
adhyãt m a, adhibhut and adhidev. Thr ough t he indriyas and t heir
presiding deit ies, it exper iences t he vishays, but it cannot exper ience
anyt hing by being dist inct fr om t he pr esiding deit ies and t he
indriyas .”
3 Ther eupon Nit yãnand Swãmi r aised a doubt : “Mahãr ãj, it is said
t hat t he jiva pervades t he whole body in general, but resides
specifically wit hin t he hear t . How, t hen, should one under st and t he
fact t hat awar eness is not pr esent ever ywher e equally?”