BRAHMVIDYA - IN ENGLISH

INVALUABLE BOOKS ON

BRAHMVIDYA

VACHANAMRUT A N D SWAMI   NI   VAATO.

BRAHMVIDYA = Knowledge that guides one on the path to God

realisation.

 PART 1.

The capacity of the human-brain

             to learn several kinds of knowledge:

            The creation of mankind on this miraculous inanimate universe is in itself a great miracle.   Among the other living creatures in the universe, greater wonder, still, is the man’s brain.  Because, none of the creatures, starting from small insects like ants and male ants to birds and animals, have the brain like a man’s.  The brain which the birds, animals, small insects and creatures have is limited either to self –defence or survival.  Their brainpower is used either to subsist or defend themselves. They, themselves are not able to think independently for themselves, like men, or invent something to improve their life style.  That is why there has not been any difference in the lifestyle of birds, animals or insects since millions of years.   This is not so in the case of mankind. 

Man keeps on changing. Because man has been gifted a thoughtful and ever developing brain, he always keeps on making changes in his lifestyle.   Because of his brain, men is always able to think something new, learn something new, know something new, and invent something new.  That is why, man  has so far invented and mastered many arts.  Today, throughout the Universe, many schools, colleges and universities teach a variety of subjects.

            Since thousands of years, in the spiritual soil of India, people have been mastering all kinds of arts, and sciences. The sages of India have always insisted on attaining spiritual knowledge, paravidya,(knowledge of Atma and Parmatma) or Brahmvidya (knowledge of Atma) rather than attaining worldly knowledge.  They have never given prominence to worldly knowledge to attain that topmost goal of human life. They have always accepted the importance of learning BRAHM-VIDYA as the final goal of human life.  In keeping with that ancient Indian tradition, Gunatitanand Swami has also said that “There are  many kinds of science (knowledges) to learn but the one which is the ultimate and beneficial to learn is the BRAHMVIDYA, (KNOWLEDGE OF ATMA) and there is no other way without learning it.” (Talks of Gunatitanand Swami 2/38)

CHAPTER 1.2.

The Importance of Brahmvidya. (KNOWLEDGE OF ATMA)

Brahmvidya has been defined in Mundakopanishad thus:

                                    “y[nixr> p&@P> v[d sRy> p\i[vic ti> tRvti[ b\M(vwim` ! ”

                 “Yenaksharam Purusham Ved Satyam Provach Tam tatvato Brahmvidyam!”

(Meaning:  Brahmvidya is that by which one gains the true knowledge of Akshar and Purshottam)                                                          

                                                                                                (Mundakopanishad:1/2/13)

Throughout this Upanishad, the word paravidya (Knowledge of Brahma and Parbrahmaha)has been used to describe Brahmvidya because the swarup of Akshar and Brahma has been described in the paravidya only. Also, whilst talking about Adhyatmvidya (spiritual knowledge) in the Kathopanishads, there is a clear indication of knowledge about Akshar and Brahma.

Bhagwan Swaminarayan explains these Brahmavidya, (knowledge of self) Paravidya (knowledge of Atma and Paramatma) and and Adhyatmvidya (Spiritual knowledge) as Brahmagnan.  Explaining the importance of this Brahmagnan, Bhagawan Swaminarayan says in Vachanamrut Gadhada II-3 “Purshottam Narayan, who is distinct from Brahma, and is the cause, the supporter and the inspirer of Brahma.  With such under-standing, and maintaining a master-servant (swami-sewakbhav) relationship with Him, one should develop oneness with one’s Jivatma and with that Brahma, and worship Parabrahm while maintaining a master-servant relationship.  With such understanding only, the ‘Brahmagnan’ also becomes an unobstructed path to attaining the highest state of enlightenment.”

From the above quotes, it can be concluded that the essence of Brahmvidya, Paravidya and Adhyatmvidya is to worship Purushottam Narayan with believing one’s self to be Brahma or Akshar.

            To understand what this Brahmvidya is, it is important to undertstand what it is not!

            Brahmvidya is neither a philosophy, a religious scripture, an ethics, nor a ceremonial act.  But each is related with it in one way or other.   All these aspects could be supplementary to Brahmvidya, but nothing from them is Brahmvidya.   It is therefore necessary to understand that by following any one of the above aspect, one cannot achieve the goal of Brahmvidya.

            Brahmvidya is the spiritual path leading to the real experience of Atma and Paramatma. Its ultimate goal is to gain spiritual experience, the brahmi sthiti or Brahmi status (oneness with the self)  Pragat Brahmaswarup Pramukh Swami Maharaj says

“Brahmvidya means knowing the pragat (visible) Brahma, consider Him to be your own form, and be like him. ”

            Thus, to experience all the time the God within the manifest form of Aksharbrahma is the fruit of  Brahmvidya, Paravidya and Adhyatmvidya.

CHAPTER 1.3

                        The Imporance and the necessity of Brahmvidya.

            The object behind every activity of the human being is to gain peace and harmony in life.   That is why the man is always inventing something new, making some new innovations.   There may not be a single field where he has not invented something new and made alterations or improvements to it.    The man attempts till his last breath to find solutions to the problems coming in his life. To give an everlasting departure to the unhappiness from his life he always endeavours to find and try new ways.

            To fulfil his unsatisfied longings, he attempts, on the strength of his wealth, power, and brains, by increasing modern facilities.  But the fact is that the people who have reached to the top ranks in the world, no one has achieved the eternal peace.  The worldly developments made by them have not permanently solved their problems and afflictions.   Certain problems were perhaps partly solved, but than, more unexpected  and new problems came on.  The problems are never going to end in this life. Throughout the life, struggles, problems, keep on adding, dividing, multiplying, and subtracting.   The fact is that the problems rarely get subtracted or divided, but in majority of cases they tend to add and multiply.

            The question arising here is:  Why have all the man’s attempts to gain everlasting peace by destroying all the ultimate afflictions failed so far? Despite striving intensively and constantly, why have the man’s efforts have not brought the desired results?  What is the basic mistake in their strenuous efforts?  In reply to this question, the sages and the scriptures explain that the path chosen by the mankind to find peace is wrong.   It is a fact that by going to the wrong path and wrong direction, one can never reach the desired goal.   In fact, the man has no inkling as to what is the real and basic cause of his infinite afflictions and the correct remedy for it!   Where is the root of life’s basic problems?   What is at the root of all the problems?  If one can catch the life’s basic problem and its solution, than and only than could one find the solution to the life’s problems.  The question now before us is what is the basic problem of the life?  What is it like?  And what is the solution for it.

            If a car cannot be started because of a mechanical fault, can it  be started by repainting it?   Will it start by changing its mirror, tyre or horn?  No.  Why?  Because the fault is in the machine.  Same way, the cause of man’s infinite afflictions is the impurity of his soul. These impurities like greed, taste, honour, anger, jealousy, vain pride, ardent desire,  have been attached to his soul since eternity.  The main cause of all these impurities is also ignorance which has become attached to his soul.  Until the man rids himself of these desires-and ignorance-the root cause of these desires, he cannot find a permanent solution to his afflictions and problems, in any era, in any country, in any place, and by any means like power, wealth, amenities or fame; as a result, he  will never experience the eternal peace and harmony.

            Shreeji Maharaj, explains this fact very well in Vachanamrut:

Gadhada II-51:

“as long as the influence of the gunas (qualities) (rajoguna, tamoguna and satvaguna)  remain within a person, he will never experience happiness, only when he behaves as the Atma, does he experience happiness. ”

Gadhada III-38:

“The greed for wealth and the desire to associate with women, attachment of the tongue to various tastes,  the belief that one is the body, affection for kusangi and attachment for one’s relatives- one who possesses these six characteristics, will never become happy, either in his present life, or even after death.  Therefore, one who desires  happiness  should eradicate such desires (swabhavas), maintain nivrutti, and not keep the company of equals. ”

Pragat Brahmaswarup Pramukh Swami Maharaj says:

“Problems will remain as long as one associates himself with body. Where there is bodily concern there shall remain instant sorrow and faults.  As long there is bodily concern one is likely to get upset easily. One gets upset even for small things.  There are many obstacles due to praise and insult. As long as one associates himself with body, wherever he goes, one will find not find anything except grief.  Therefore, stay away from body consciousness.  Problems will get solved as one gradually disassociates himself from body.  When one becomes completely free from body consciousness, there will be a permanent  end to all his pains, problems and disturbances.”

            Therefore, to eliminate permanently all the sufferings and to obtain eternal peace, it is vital to eliminate body consciousness, desires, and their root ignorance.   For its destruction, it is necessary to obtain the knowledge of atma and parmatma and its realisation.  The scriptures reveal this fact:

                                       (Bwt[ ãdyg\>(Y(ÆCwºt[ sv<s>Syi: ! 

                                    x)yºt[ ciAykmi<(N tIAmn` dZOT[ privr[ !!

Bhidyate Hradaygranthi-shichhadyate sarvasanshayaha !

Kshiyante chasya-karmani tasmin dushte paravare !!

meaning: On seeing the real Atma and Parmatma, instincts are pierced, the

               suspicions destroyed and the deeds are diminished.

                                                                                                (Mundakopanishad: 2/2/8)

                                    (vPyi (v(nvt<ºt[ (nrihiAy d[(hn:!                 

                                      rsvj< rsi[D¼yAy pr> dZOTvi (nvt<>t[   !!

Vishaya Vinivartante Nirahasya dehinaha: !

Rasvarj rasoapyasya param dushtva nivartante !!

meaning: the desires (Vishayas) of a fasting person can be retired, but not the intense fascination. (asakti) On having Parmatma’s darshan (realisation) the intense fascination can also be destroyed.

                                                                                                     (Geeta 2/59)

Whoever realises this form will, like Me, never be drawn towards the pleasures

of the Vishays.  In fact, you also see this form of God, but you do not comprehend it fully.  However, when you come to comprehend this fact, you will not encounter any difficulty in subduing the desires for the Panchvishayas and Swabhavs, such as lust, anger, etc., They will be subdued easily.  One who realises God’s form in this manner does not harbour any affection for the Panch-vishayas, just like I do not. He becomes independent.  

                                                                                           (Vachnamrut: Gadhada II-13)

The above references indicate that only by obtaining the correct knowledge of Atma and Parmatma can one destroy the desires for Panchvishays and the desire for lust.  The scriptures have sung heaps of praises of this philosophical teachings of Atma and Parmatma by describing it as Adhytamvidya, Paravidya or Brahmvidya.  In Mundakopanishad Sage (Rishi) Shaunak asks Angira Rishi:

                                    kIAmºn& Bgvi[ (vXit[ sv<(md> (vXit> Bv(t !

            Kasminnu bhagavo Vignate sarvamidam vignatam bhavati !

            meaning: What should one know to know everything?

                                                                                                (Mundakopanishad:  1/1/3)

In reply, he was told:

                                    Ú] (vw[ v[(dtÄy[ pri c apri c ! 

 Dwai vidye Veditavye para cha apara cha !

            meaning:  The two sciences of Para and Apara.

                                                                                                ((Mundakopanishad:  1/1/4)

and than, referring to the science of Apara vidya:

            t#iipri, ã³v[di[, yj&v[<d: simv[di[DYv<v[d: (Sxi kÃpi[ ÄyikrN> (n@kt> Cºdi[ jyi[(tP(m(t !

  Tatrapra, Rugvedo, Yajurvedaha, Samvedoatharvavedah, Shiksha

  kalpo vyakaranam Niruktam Chhando Jyotishmiti !

meaning: Rigved, Yajurved, Samved, Atharvved, (The 4 Vedas) Shiksha, Kalp, Vyakaran (Grammer) nirukta, Chhand, and Jyotish (astrology) – This is Aparavidya.                     

In the four Vedas, apart from the philosophy, there is also knowledge about other worldly subjects, many an arts, and sciences.  To gain mastery in all these subjects is also Aparavidya. (Worldly knowledge)  If one obtains only wordy knowledge of the substance of philosophy, or only informative knowledge, but if it does not become a practical knowledge, than that is also Aparavidya.  One does not find peace in life with it.  The real is gained only by Paravidya.

            In Chhandogya Upnishad, after referring to all these scriptures and other sciences, Naradji tells Sanatkumar:

si[Dh> Bgvi[ mº#i(vd[viIAm niRm(vt` ~&t> H[v m[ Bvd`dZS[¿yAtr(t Si[kmiRm(v(dt si[Dh> Bgv: Si[ci(m t> mi Bgvin` Si[kAy pir> tiryIRv(t!

Soham Bhagavo Mantra-Videvasmi natmvita shrutam hyev me bhavad-drashye-bhyastarati Shokmatmavidit soham bhagavah shochami tam ma Bhagwan shpkasya param tarayatviti !

             meaning: O Lord! I only know mantros (verses) (meaning I only know the words) but I am not an ATMAVETTA.  I have heard from likes of you that an Atmavetta

overcomes  his grief, and O Lord! Because I grieve, kindly help me overcome my grief.

            In conclusion of the above 2 references, in today’s language, it could be said that what is taught these days throughout the many branches of the universities, colleges, and schools worldwide, is all called Aparavidya.  Aparavidya is necessary for day to day life, to earn, for obtaining wealth and prestige, but, it is fact that one cannot solve life’s all the problems on a permanent basis with this Aparavidya.   Aparavidya cannot

bring stability, harmony, and peace to life’s many problems and struggles.  Therefore, the true knowledge is that which can help one bring eternal peace and freedom from afflictions.   si (vwi yi (vm&kty[! (Sa vidya ya Vimuktaye) The true knowledge is Brahmvidya, that is the Paravidya and that, also, is Paravidya.

            This Brahmvidya ,i.e., the knowledge about Atma and Parmatma or practical knowledge about Brahm-Parabrahma is the only permanent solution to the  man’s infinite problems.   The completion of man’s inventions lies in the ultimate realisation of Brahma-Parabrahma.  One’s own pure form is Sachchidanand Brahma and Prabrahma Purshottam Narayan resides within.  If one realises it then it is impssible for the mankind not to experience immortality, complete knowledge, strength, independence, love, beauty, and divine pleasure as a result of it.  This achievement is not illusory or temporary, but is eternal and genuine, and there lies the fulfilment of  

one’s life.

            The path to the realisation of Sachchidanand Brahma-Parabrahma is the Adhyatm-path.  To turn to Atma and Parmatma, and to face it, is Adhyatm. In simple words, Adhyatm means to revert to one’s original place/position.  Until a person going for a pilgrimage returns home, his pilgrimage is incomplete, and the person does not feel gratified.   Until a soul (jiva) roaming in the kingdom of nature does not settle in its own form (swarup) it cannot attain real peace.

            Some do not wish to revert to Adhyatma.  They do not wish to master the Brahmvidya. How is it possible to acquire complete immortality, knowledge, strength, freedom, love, beauty and peace?

            A young girl does not desire to marry, but desires father and mother-in-law, sister-in-law, brother-in-law etc.,  If she marries, than she will automatically receive all these relatives.   Similarly, if a person realises Brahma-Parabrahma, than all their virtues would automatically come to him.  It is ridiculous to refuse to marry but at the same time wish for relatives like sister-in-law etc., same way, it is ridiculous to wish for peace by ignoring Atma-Parmatma.

            On studying the complete history of the human race, and also, our own life, one becomes completely convinced that there can never be eternal peace  through materialism.  All the modern amenities cannot help in overcoming the internal grief.  All the modern amenities of entertainment and worldly remedies are not capable of overcoming man’s grief. Despite filled with worldly wealth and other amenities, one still experiences emptiness and restlessness in life.

            A conscious man experiencing hollowness and restlessness, and desirous of a solution to that, will have to seek the refuge of Adhyatma, he will have to turn to Adhyatma.

            The development of worldly wealth, bodily and inner security, a happy married life with wealth, wife, children, honest and trouble-free life style, philanthropic life style, community service, promoting religion, art, literature, scholarship, science, naturally beauty – none of these can give man the real solution.   Not that these things are bad or worthless, but all, or none, of these things combined, are available for life’s complete gratitude.  The only way for complete and eternal success is Adhyatma.

            The sage clearly states in Upnishad:

            ydi cm<vdikiS> v[OT(yOyIºt minvi: !    tdi d[vm(vXiy d&:KAyiºti[ B(vOy(t: !!

            Yada Charmvadakasham Veshtyishyanti manavaha:

          Tada devam-vignaya dukhasyanto Bhavishyatihi !!

Meaning: When men shall cover the sky with leather, then there shall be an end to the mankinds’ grief without having the  realisation of Parmatma (God)

                                                                                                (Shwetashwatar Upnishad: 6/20)

            It is not possible to cover the sky with leather, similarly, it is not possible to bring an end to the pain without having the realisation of Parmatma, because:

            tm[v (v(dRvi(tmZRy&m[(t niºy: pºYi (vwt[Dyniy !

            Tamev viditvati-mrutumeti nanyaha pantha vidyateAnay !

            Meaning: Only by knowing it, can one overcome death, there is no other path to

Liberation.

                                                                                    (Shukal Yajurved: 31/18)

That is why Yagnavalkay tells Maitreyi:

aiiRmi vi ar[ ÙOTÄy: ~i[tÄyi[ mºtÄyi[ (n(d¹yi(stÄy: !

Atma va are Drashtavyaha: Shrotayo mantavyo Nididhyasitavyaha:!

Meaning: The only thing worth seeing, hearing, remembering and memorising  is Atma-Parmata.

                                                                                    (Bruhadaranyak Upnishad: 4/5/6)

            Explaining this fact in Vachanamrut III-27, Shreeji Maharaj says:

“I talk about the nature of the Atma and about the nature of God; yet, by merely talking about them one does not experience their bliss as it really is.  Their true bliss can only be experienced in Samadhi, or after one leaves the body; but it cannot be experienced by merely talking about it. . . . . However, if one does shravan, manna, and nididhyas on these two topics, then one attains realisation. Then after attaining realisation, one enjoys the same experience and bliss as one does from these two in samadhi.  Therefore, after listening to talks concerning these two, one should do manan and nididhyas on those talks.”

            Thus, to experience and realise Atma-Parmatma or Brahma-Parabrahma, as it is,

is the fruit of Brahmvidya.  Within it lies the ultimate solution to infinite problems and the experience of eternal peace.  That is why, Shree Krishna, has said in Geeta (10/32)

“(vwinim` a¹yiRm(vwi” -Vidyanam Adhytamvidya- This Adhytamvidya is my divine wealth.

            Only this Brahmvidya can fill in the vacuum and imperfection in the life and lead one to experience perfection, gratitude, and satisfaction.   That is Pramukh Swami Maharaj says “ If one accomplishes Brahmvidya, then that is the end to all the problems

and grievances. Everyone will look in the form of Atma, experience God in everyone, feel sympathetic towards all, no evil thoughts will occur of hurting or wishing ill of others,liberate one’s Atma and experience eternal peace.”

            We shall now learn about the most important and useful invaluable books in our life: ‘Vachanamrut’ and ‘Swamini Vaato.’

PART 2.

VACHANAMRUT.

                (In the following pages we shall enjoy the specialities

          of VACHANAMRUT which contain all the mysteries

  of BRAHMVIDYA)

        Vachanamrut is an invaluable scripture on Brahmvidya addressed by Bhagwan Swaminarayan.  This scripture describes in a simple and clear language all the subjects useful in Brahmvidya. Here we shall look at the introduction to Vachanamrut and try to understand its importance from different angles.

2.1.         The aspects of Vachanamrut and the subjects explained therein.

2.1.1.  The aspects of Vachanamrut.

Written in Gujerati language in prose.  Bhagwan Swaminarayan is not the author of this Book.  It is not written in His own handwriting but it is addressed by Him to His disciples, Santos and the devotees in different towns and villages in Gujrat. 

The Book contains a collection of certain discourses, He stayed in Gujrat for 30 years (Ashadhi Samvat 1856 to Samvat 1886 that is from BC 1800 to 1830) There are not all the discourses, but only those given by Him during His last 10 years (Ashadhi Samvat 1876 to Ashadhi Samvat 1886 that is during BC 1819 to 1830).  And even from these discourses, only 273 discourses have been edited in this Book.  The  number of discourses in Chapter is as shown below:

                             Gadhada  I Chapter . . . .     78

                             Sarangpur   “        ……     18

                             Kariyani     “        ……     12

                             Loya           “        ……     18

                             Panchala      “          . . . .     07

                             Gadhada II Chaper . . . .      67

                             Vadtal         “       . . . . .    20

                             Amdavad    “         . . . . .   03

                             Gadhada III  “        . . . . .   39

                             Amdavad-additional ……   11

                                                          _________

                                                TOTAL . . . .  273

Thus, there are in all 273 discourses addressed in difference places.

The heading or title of each Vachanamrut is a guidance to the subject matter of the discourse.

In the beginning of each discourse, the first paragraph begins with the name of the town/village, the place, the year, the month, and the time as a proof of its historical authenticity.   With the that the reader or the listener’s mind remains stable and concentrated, there is also a description of divine Shreeji Maharaj’s dress with ornaments.

 The main discourse begins after this brief description.   In some Vachanamruts, Shreeji Maharaj Himself has started addressing the gathering on a certain subject, or,

 in some Vachanamruts Shreeji Maharaj has started by asking questions, and than by answering them.  Sometimes, Santos (saints) and devotees question/answer between themselves.  Sometimes, they ask questions and discuss with Shreeji Maharaj.   This way, discourse with depth in different styles has been given lightly and simply.

2.1.2.  The topics  covered in the Vachanamrut are spiritual, not mundane or worldly.

The Brahmvidya or Paravidya, which  is unavoidable for very person in the Universe desiring eternal peace, has been explained here.   One expects the Brahmvidya to cover all the subjects, but even there, Bhagwan is prime.  Other sciences, philosophy and means are no doubt useful to know, understand and gain knowledge of God, but other knowledge without God at the Centre is like a ‘Zero’ before ‘One’.

          Therefore, the main accepted fact or the main subject of Vachanamrut is God or Parabrahm Purshottam Narayan, who is achievable and to achieve Him, He Himself is the instrument as well.

          In this book Parabrahm is described as divine incarnate, the all-doer, destroyer, controller, the almighty, perceptible, sagun and nirgun,also described are  His incomparable divinity, greatness, strength, ability, brightness, happiness, and other innumerable virtues.

          Also, in this book are described the important features required to know, under-  stand and achieve the very essential form of Akshar brahm tatva; Jivas and Ishwers who perceive Parabrahma;   the various obstacles of maya, and the deeds  of Parabrahma such as creation of the universe, salvation and destruction.

          In addition, in this book are also described various methods of worshipping Parabrahma by becoming Aksharrup and how to concentrate the mind.   There are explanations about how to ever please Him  by way of Dharma, Gnan, Vairagya, and Bhakti with knowledge of His greatness, service, penance.

          Also described are the various kinds of obstacles and various ways of getting through them which come in the way of Upasana and worshipping Parabrahma.  The effects of different types of kusang, (bad company) and  the ways of getting through them are also shown.   Also shown are simples ways to overcome kam,(lust)  krodh

(anger) lobh, (greed) maan (respect) Irsha (Jealousy)matsar( vain pride) moh ,(attach-ment) and  dehabhimaan (self-pride).  In this way is described the process of the path from Jeevdasha to Brahmdasha-Brahmisthitti without any obstacles and also explained the form of  Jivanmukti  and Videhmukti.

          To  correctly understand and follow all of the above spiritual subjects and the means and to realise them in the life, the  necessity of Gunatit Satpurush , His endless Greatness and His unparallel virtues are unavoidable. 

          To stay happy in this life and beyond, and for complete progress in life, wherever and whenever necessary, spiritual guidance is available from Vachanamrut. Easy and simple eternal solutions are given in the Vachanamrut for the innumerable problems faced in the daily life.  There is an explanation of how to live without fear and pain, with control and equanimity of mind, in various type of obstacles, and of permanent pleasure and joyful brilliant life.  All the necessary daily and spiritual values are prescribed in this Book.

          From every page of Vachanamrut can one see Brahmvidya from a new angle, new inspiration,  strength and encouragement. Every page of this book is full of knowledge and best thoughts.  Thus, the Vachanamrut is a distinct, and unique spiritual book revealing the fundamental secrets of many riddles of life, eliminating the deep darkness of maya, and spreading light and upgrading the whole life.

          Vachanamrut is the Aksharbrahmatak bugle (or call) of Parabrahma Purshottam Narayan, the reading or hearing of which one can progress and attain Parabrahma. This

talk of Parabrahma Purshottam Narayan is divine nectar.

          Shreeji Maharaj served this nectary to His saints and followers graciously and compassionately.  One can experience divine and eternal happiness by hearing and listening to this nectar of        Parabrahma Purshottam Narayan.

2.2.         Essence, secrets, and principle of all the scriptures in VACHANAMRUT.

We know that there are plenty of religious and spiritual books in Hindu religion on Brahmvidya. There is plenty of ancient, and modern literature.  Much has been written on Adhyatma in the different languages of India from different parts of India in prose and poetry.  It can be said that there is an ocean of such religious and spiritual literature here.  There are hundred thousand Shrutis of the 4 Vedas. There are about four hundred and fifty thousand (stanzas) shlokas of the 18 Puranas.  There are one hundredred thousand shlokas (stanzas) in the Mahabharata. In addition, different Ramayanas, Up-purana, Up-Veda, Smruti-grantho (books written based on memory)

Dharma-grantho (religious books), Darshanik Grantho, and above all, if we add the

Bhashyo, Teekao, Vruttio, and discourses, what would the total be?

          Who has the time to read, understand and summarise all these volumes? Even if someone has the time, who has the capability or the qualifications to understand their mysteries?   

          It is impossible to find someone amongst a hundred million people who can find the essence from the innumerable scriptures after reading and digesting them.  It is not the ability of an ordinary human being.  It is beyond his reach.

          Only by contact with an experienced and knowledgeable person of the scriptures can the Jiva find the true path.  In the vast desert of sand only the ants can separate 100 grams of sugar from the sand.  It is not our ability to do this.  Similarly, it is difficult for people like us to find the essence from the innumerable scriptures.

          One cannot uncover the mysteries of the scriptures simply by reading, speaking, hearing or remembering; it is easier to read, master and remember the scriptures, but it is difficult to grasp the principles, the underlying opinions and the mysteries of these scriptures, it is said in Mahabharat Van-parva Fm<Ay tRv> (n(ht> g&hiyim`......meaning: the essence of the religion is hidden in the cave. Therefore, to discover the truth or the principle substance of the scripture is as difficult as finding a dark object from a deep, dark cave on a dark night.

          In Shreeji Maharaj’s time, there was a learned Brahmin named Dinanath Bhatt,  who knew by heart all the 18,000 stanzas of Shreemad Bhagvat. Once Shreeji Maharaj asked him. “Bhattji, You know all the 18,000 stanzas (shlokas), but do you know which shloka relates to salvation?” Bhattji replied: “Maharaj, if you ask me I will recite before you all the 18,000 stanzas, but I don’t know which one relates to salvation.”  ShreejMaharaj told him, “This shloka is in the third canto. ”Bhattji said, “Maharaj, in the third canto there are several chapters and hundreds of shlokas. How  do I find the one relating to salvation?” Maharaj said: “It is in the 25^th chapter.”, but still Bhattji was unable to find that shloka.  Than, Maharaj Himself recited the relevant shloka 20 from the Third canto in Chapter 25, and said “This is the shloka for salavation which Bhagwan Kapildev had told His mother Devhuti”:

                   p\s>gmjr> piSmiRmin: kvyi[ (vd&: !     s Ev siF&P& kZti[ mi[xÚirmpivZtm` !!  (Bhagvat: 3:25/20)

(meaning:  Learned people regard attachment/company as a bond for Atma. The door to salvation opens if same type of attachmentcompany is made with SADHUS)

          On hearing this Dinanath Bhatt said: “Maharaj! Several times I have recited these 18,000 shloka, several times I have recited the story of Shree-mad Bhagvat, but I did not know that until You told me just now as to which shloka related to my salvation.” Upon hearing this Shreeji Maharaj said: “The true meaning, substance,  principle, and opinion of the scriptures can only be learned from those who are experienced and learned people of the scriptures.  It cannot be fathomed or understood by simple mind.”

          On the definition of the ‘secret’ Maharaj says in Vachnamrut Gadhada II/39: “Allow Me to tell you the fundamental principle of those 2 cantos. What can be a fundamental principle? It is that which, once explained to even the most learned scholars or scriptural readers or highly intellectual people, they would have to believe it to be absolutely true and would have to agree with it.  In no way could they doubt, that this might not be so.” That is what can be called a fundamental principle. (rahasya)

          It is very difficult to digest the essence from all the scriptures, and narrate it. What Maharaj has narrated in the Vachnamrut is the principle, the essence, thw substance and the secret of all the sciptures.

          At a very tender age He had studied at depth the Vedas of Hindu religion, old scriptures, Ramayana, Mahabharat, Smrutigrantho, and the Philosophy from Shad-darshan.  He was able to master and understand the mysteries, the essence, and the principles of all these scriptures.  At the tender age of only 10 years, he had won the assembly by defeating learned people in Kashi.   These learned men, who had spent their lifetime in the study of ancient scriptures, and were masters in their field, knelt down and accepted defeat against the scriptural knowledge of this small child.  What they wondered was how He achieved such mastery over the deep study of the scriptures!

          He continued to read all the scriptures even after establishing the Swaminarayan Fallowship.  He used to ask His devotees and santos to read them in His presence and than narrate during the reading, the principles, meaning and the secrets of these scriptures.   Not only the depth of His knowledge of the scriptures was like an ocean, but also it’s spread was also like an ocean, which is evident from the following contexts:

(Vach. Gadhada II/1: This is the very essence of all the scriptures, i.e., the Vedas, the Shastras, the Purans, the Itihas etc…. Furthermore, the discourse which I have delivered before you is the fundamental principle of all the scriptures.)

Vachnamrut Gadhada II/8:“The four Vedas, the Sankhya scriptures, the Yoga scriptures, the Dharma-shastras, the 18 Purans, the Mahabharat, the Ramayan, the Narad Panchratra, in fact, all scriptures share the principle that liberation cannotbe attained without performing sacrifices.”

Vachnamrut Gadhada II/21:“all of the scriptures which Vyasji has written regarding the attainment of liberation. The main principle prevalent in all those scriptures, and the only principle for the liberation of the jiva is simply this: The sole creator, sustainer and destroyer of this entire cosmos is God. ”

Vachnamrut Gadhada II/28: “What is  this discourse which I have delivered before you?” Well, I have delivered it having heard and having extracted the essence from the Vedas, the Shastras, the Purancsand all other words on this earth pertaining to liberation. This is the essence of all essences.

Vavhnamrut Gadhada III/10: “From the Vedas, the Purans, the Itihas and the Smrutis, I have formed the principle that jiva, maya, Ishwar, Brahma and Parabrahma are all eternal .”

          On reading the above contexts of the Vachnamruts, it is clearly evident that the spiritual path which Maharaj has shown us, and whatever spiritual guidance He has given us, is not a fantasy or a fancy of mind, but is the essence of all the scriptures.  Whatever is said in the Vachnamrut is not merely a total or a collection from the scriptures, but is the essence of all essences of the scriptures.

In Vachnamrut Gadhada II/11 Maharaj says: “If one abandons the desire for the fruits related to dharma, arth and kam, and if one performs pious karmas only to please God, than those pious karmas become a form of bhakti and aid in the attainment of liberation.”  In these three lines comes the essence of Geeta’s five Chapters of Sankhya-yog, Gnan-karma-sanyasyog, karma-sanyas-yog, and Bhakti-yog  There are innumerable such Vachnamruts which contain the essence and principles of so many scriptures.

          In this way, Vachnamrut is indeed a spiritual book containing the essence, summary and principles of all the scriptures.

2.3:  OPINIONS ABOUT THE VACHANAMRUT.

2.3.1: The opinions of the Gunatit Gurus:

          The Gunatit Gurus have sung the greatness and the glory of the Vachnamrut in no uncertain words.  E.g.

·       In this Book of Vachnamrut is the very essence of the four Vedas, Khatshastra, and eighteen Purans. (Swamini Vaat 6/19)

·       Shreeji Maharaj has given us The Vachnamrut which contains

the essence of all the scriptures, and it contains paramount knowledge.  (Brahmaswarup Shastriji Maharaj)

·       Shreeji Maharaj has placed in His 262 Vachnamruts all the philosophical knowledge.  Arranged His paravani. Shreeji Maharaj has arranged the very essence of all the scriptures. The essence of all the four Vedas is included in it. (Brahmaswarup Yogiji Maharaj)

·        Every word is incorporated in the Vachnamrut. There is nothing left untold. No scripture equals it. To look for happiness elsewhere (except the Vachnamrut)  is an illusion. Maharaj has incorporated in it the essence of the Vedas and Vedants.

                                                (Pragat Brahmaswarup Pramukh Swami Maharaj)

          The greatness of the Vachnamrut is illustrated in these words of the Gunatit Gurus.

2.3.1: The opinions of prominent learned personalities:Whoever reads, even once, the Vachnamrut, immediately sees and understands  the several specialities in it.   Let us see the opinions of some of the well-known and learned personalities:

·        If I have to say something about the Vachanamrut in an ornamental language than I would say that it is the Geeta of the nineteenth century Gujerat.  I venture to say that the Vachnamrut covers the entire Bharatiya  religion and the essence of spiritual effort.          

           (Raghuvir Chowdhary: Author)

·        Vachanamrut is an extraordinary scripture. Although I have become a literate, but only Shree Swaminarayan has clearly said how difficult or easy a literate’s path is.  The simplicity (of the Vachnamrut), its clarifications, its logical  presentations fascinates, spellbinds its reader;

and straightaway goes deep down the heart.  There is an answer, a solution, to settle any doubts arising in a person’s heart,  and it is so satisfactory that there is no place for any doubt….there is a clear and satisfactory solution for every deep and difficult looking topics.

(Chandravadan C. Mehta – Literary author)

·      Vachnamrut is known and recognised as the main scripture of the Sampradaya. This scripture has already established itself in the topmost position as the most superior scripture of Gujerati ordinary language literature. Not only that, but it will stand alongside World’s topmost religious scriptures.  In Vachnamrut is written the principle essence of the sampradaya, but it is not a scripture for debate on philosophy.   Whatever few discussions are there on the substance, are noted completely for the religious and spiritual development, which was the only aim of the speaker (Maharaj)  Because of this, one can experience in it a special echo. We also see here a beautiful bridging of words with thought.  In this large scripture of hundred of pages you will not find a single unnecessary word or a thought out of place or context, which is straying away from the original topic.  Indeed, the Vachnamrut is an uncommon scripture and establishes Lord Swaminarayan as an Acharya of the highest level.

In this scripture, clear principles have been presented in such a simple, but pleasant style that an illiterate person would not find it difficult to follow and a learned person would not find it easy or simple.  Overall, the Vachnamrut is so far the best among Hindu scriptures.  This one scripture alone is sufficient to introduce Bhagwan Swaminarayan as a model Acharya and preacher.              

(Manilal Parekh (Prof. of Religious studies)

·      The Vachanamrut should be regarded as the topmost satshastra (scripture) for the uplift of moral development. The knowledge of several ancient scriptures of India like Upnishad, Geeta, Mahabharat, Ramayan, Panratra

is contained in every word of the Vachnamrut upto the brim.   From the very beginning to the end of the Vachnamrut, as the reader pogresses on the intelligence journey, he is not only impressed with the simple style of the language, but it also leaves as indelible mark on his heart and mind.

                        We can, without any doubt, say that the Vachnamrut holds the foremost

                   position in the literary field of religion and philosophy.  In it are shown the

                   practical and effective solutions and answers to the prevalent problems of

                   the modern society.   Through the Vachnamrut thousands of people have

                   awaken to the ideals of their life, and have realised the need for the

                   ideal for humanity.  Thus, thousands of devotees and saints of the

                   Sampraday are working noncessantly to improve the distressful

                   condition of the modern day society.

                                                          (P.B. Vidyarthi. M.A. Ph.D)

                                                          (Professor of Philosophy, Ranchi University)

·        The collection of Sahjanand Swami’s Vachnamruts, is a gem of the Gujerati language.  I feel that a person wishing to spend his life in spiritual thoughts, cannot progress further without considering this gem of a book in Gujerati language.   Anyone studying, remembering and implementing its principles and advices in life cannot remain without progressing. One may hardly find such a small book filled with principles of spirituality and practical tips to realise them.  This is the best  sample of Gujerati gadya (prose) of that time.  Its language is to the point, short, with a single meaning, simple words and short and simple sentences, which can be understood by a common man.  Wherever necessary it is amplified by illustrations.  One will find the use of an appropriate word at the appropriate place.  Nowhere will one find doubtful, misleading or suspicious talk.  From time to time, one can feel the presence of the Preacher.

(Kishorelal Mashruwala – Gandhian Thinker)

         

          The uniqueness of the Vachanamrut can be seen from different angles from the above quotes of the learned personalities.  Among other scriptures, filled with a wealth of several spiritual properties, The Vachnamrut is like a Kohinoor, Parasmani or a Chintamani. It is the essence of all the scriptures, the heart of Brahmvidya, and the summary of adhyatm-darshan, or spiritual realisation.

2.4: The divine personality of Shreeji Maharaj, the Preacher of the Vachanamrut.

The correctness and authenticity of a book depends on its writer or preacher’s confidence, honesty, and trust.  A dishonest, half-educated, immoral, and selfish person’s preaching, cannot be considered as authentic, as there is a possibility of there being several faults like deceit, suspicion etc.,

There are no such man-made faults in Shreeji Maharaj, the preacher of the Vachnamrut.  He is a Preacher for and of People.  His personality is unique and above all the living souls.  The importance and speciality of the Vachanamrut is because of its preacher, Shreeji Maharaj’s Divine personality.  Here we shall think of His Divine personality from different angles.

2.4.1: Shreeji Maharaj: Supreme God and the cause of all the avatars.

                      The main thing to be understood about Shreeji Maharaj’s Divine

Personality is that He is the Supreme God, the cause of all the avatars

  and the Lord of Akshardham Parabrahm Purushottam Narayan.   He is the all-doer and destroyer, the cause of all causes, the controller of all, the granter of all fruits of our karmas, and the granter of liberation. Although being in a human form, He is all powerful, always apart from maya, innocent and Divine personality. He Himself clearly explains His Divine personality in Vachnamrut Gadhada III/38: “That God residing in Akshardham, is served by those muktas with various types of divine articles, and He is always present there to bestow supreme bliss upon those muktas.   It is that same supreme Purshottam Bhagwan who manifests on this earth out of compassion-for the purpose of granting liberation to the jivas. He is presently visible before everyone. He is your Ishtdev, and he acceptsyour service.  In fact, there is absolutely no difference between the manifest form of Purushottam Bhagwan visible before you and the form of God residing in Akshardham; i.e., both are one.  Moreover, this manifest form of Purushottam Bhagwan is the controller of all, including Akshar. He is the lord of all of the ishwars and the cause of all causes.  He reigns supreme, and He is the cause of all the avatars. Moreover, He is worthy of being worshipped single-mindedly by all of you. ”

              Even Gunatitanand Swami, who knew Shreeji Maharaj closely in all respects, and who exposed His Glory in the Sampraday, says:

·       “To understand Shreeji Maharaj as Supreme, the cause of all the avatars,and the cause of all causes.”  (Swami-ni Vaato:2/2)

·       To clearly understand the Upasana, that, Shreeji Maharaj is the cause of millions of Bhagwans’ avatars such as Shree Krushna, Ramchandra, Vasudev, Narnarayan etc., (Swami-ni Vaato:2/171)

·       There is nt an iota of doubt that this manifest Purushottam Shreeji Maharaj Sahajanand Swami is the source of all incarnations and is the cause and controller of all.

(Swami-ni Vaato:6/7)

          It is clearly evident from these words of Shreeji Maharaj and Gunatitanand Swami that Shreeji Maharaj is Supreme God.  It is natural therefore that His words are more authentic.  One whom we have to attain,

When one who is available and achievable, Himself explains His form, His philosophy, and the path to attain Him, then, that should be infallible and correct way.  There is no possibility of any doubt in the spiritual guidelines indicated by Him.

          He being the God, omnicent-ness is the easiest accomplishment for Him.  Talking about God’s omnicent-ness,  Maharaj says in Vachnamrut Gadhada II/53: “God sees all of the jivas and Ishwars who dwell in the countless millions of Brahmands as clearly as He sees a drop of water in His palm. ”

          Clearly indicating His own omnicent-ness He says Vachnamrut Jetulpur 5: “…I know everything about the past, the present and the future. In fact, while sitting here, I know everything that happens; even when I was in My mother’s womb, I knew everything; and even before I came into My mother’s womb, I knew everything.”

          Therefore, whatever Shreeji Maharaj, the omnicent, the almighty, and the Supreme, has said in the Vachnamrut, is undoubtedly authentic.

          In this way, we have understood the main Divine, beyond universal  personality of Shreeji Maharaj that He is the Supreme God, but it is not easy to be convinced that this person traversing the universe in human form is Himself God.  It is not easy to understand this fact by logical reasoning without suitability.   That is why Maharaj indicates that one must first be convinced of my Supreme-ness and then says in Vachnamrut Gadhada II/13: “Realise that the form amidst the divine light is this Maharaj visible before you. If you cannot do that, then at least realise, ‘Maharaj sees the form which is amidst that Aksharurp light.  Even if you can understand this much, you will be able to maintain affection for Me.  As a result, you will attain ultimate liberation.”

          In this respect, Shreeji Maharaj says two things which can lead to the liberation of jivas. For those people, who accept Him as Purushottam Narayan,  the first choice is the best.  But for those people, who do not accept Him as Supreme God, in order that they also benefit or for their good, Shreeji Maharaj offers another alternative.

          It is necessary for those people who cannot or do not accept Shreeji Maharaj as Supreme God, to think about Maharaj’s Divine and extra-ordinary personality so that they may have faith in Maharaj’s words.  Shreeji Maharaj is an extra-ordinary spiritual personality.  He has complete experience of spiritual-realisation.  As He has proper realisation of atma-parmatma He is fully qualified and capable to talk in simple language on topmost spiritual philosophy and the simplest way to achieve it.   Anyone   

desirous of salvation or liberation firmly believes in Shreeji Maharaj’s Divine personality, then he will believe His words to be true, he will have complete faith and trust.  Now, we shall consider some facets of Shreeji Maharaj’s super-natural personality.

2.4.2: Shreeji Maharaj: Experienced and the complete knower of BRAHMVIDYA.

        The authenticity of a persons’ words on any topic depends on his/her complete knowledge or mastery and experience of the topic. How much can we believe if an engineer lectures on bye-pass surgery?  Perhaps, one may hear it, but who will trust him and go to him for a bye-pass surgery? Or who will go to a heart-surgeon to get his house’s design? None, because they have neither the deep knowledge of  those topics nor the experience for them.

        Similarly, one cannot trust on someone talking about Brahmvidya who has no deep knowledge or experience of the topic.

Shreeji Maharaj is not such a Preacher.

        The preacher of Brahmvidya, Shreeji Maharaj is not merely a knower of its fundamental principles and the scriptures associated with it, but also has proper experience of Brahmvidya. That is why, one may not find Him talking about simply reading from the scriptures, or something thought out, remembered or arranged  by Him.   His talks are those of His own experience. 

        An extraordinary intelligent person and one with possessing acute memory, may, after reading/cramming, editing and arranging the scriptures, may be able to talk about logically, but it is possible that he does not have the experience of spirituality.  He may not have tried to put into practice the talks of the scriptures in his life. He may not have walked even a step towards the realisation of spirituality.

        Mere reading of the scriptures does not do any good to any one. Explaining this, Shreeji Maharaj says in Vachanamrut:

·       Gadhada I/18: “The matter is such that only one who understands it,and acts exactly according to it will become a mukta. Otherwise, even by listening to, or studying and understanding the meanings of the four Vedas, six Shastras, eighteen Purans, and the Mahabharat and other Itihas scriptures,one cannot become a mukta. ”

·       Gadhada I/50:“Others may know the precise meanings of the various Shastras, Purans and Itihas scriptures,yet they too do nothing to safeguard their liberation.”

Albeit the knowledge of scripture is essential in Brahmvidya, but, if one does not live as per scriptures directives, then that knowledge of the scriptures does not help towards liberation. That is why, explaining the true definition of the knowledge, Shreeji Maharajs says in Vachnamrut Loya 7: “knowing God perfectly means knowing the manifest form of God through the indriyas, the antahkaran, and experience. Only then can one be said to possess perfect gnan. However, if any one of these three types of gnan is lacking, one cannot be said to have realised ultimate gnan, nor can one overcome the cycle of births and deaths.”

    Thus, if unpractical and inexperienced and immature knowledge cannot not do any good to the person himself, what good can it do others?  The talks of Brahmvidya, without self-experience, even if they are backed by logics, intelligent arguments, contexts and incidents, instead of guiding a true aspirant on the correct path, they will only mislead him and destroy him.  More harm than good comes from listening to such talks.

    The Preacher of Vachnamrut, Shreeji Maharj, is not only the expert-knower of the scriptures, but He is also an experienced person of Brahmvidya i.e., spiritual upliftment.  He has not talked simply by arranging the words of scriptures on the strength of his intelligence, but has implemented them in His life and after gaining experience, has talked about them. He Himself talks about it:

·       Vachnamrut Gadhada II/13: “This discourse is based in what I have seen and realised through My own experience. …this principle, which I have revealed before you is the very essence of all of the scriptures, and it is My own experience.  I have talked to you having seen it with My own eyes. In fact, I swear by all of you paramhansas that I have seen these facts with My own eyes.”

·       Vachanamrut Gadhada III/39: “I deliver these  discourses not from any imagination 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 practice. Outwardly, I may have a great deal of contact with women, wealth and panchvishayas.  In fact, wherever I go-Surat, Amdavad, Vadodara, Vartal, etc., thousands of people gather, they obey Me, honour Me, and welcome Me with great fanfare.  There I stay in luxurious places and receive rich clothes, vehicles etc., Despite all of this, whenever I look towards My atma, and towards the greatness of God, it all seems absolutely insignificant. I cannot become attached to any of it. In fact, I become oblivious to it all, just as one is oblivious to one’s past lives. The reason I can behave in such manner is that I have thoroughly realised the afore-mentioned two topics. ”

The meaning of the above two contexts is that whatever

 Maharaj says is after realising and experiencing the spiritual talks in His own life.

        Despite He Himself being Purushottam Narayan,  for the good of general public, common men and future followers He remained as an ideal aspirant, because when an emancipated person begins self-realisation, His ideals of an aspirant becomes live.  An aspirant can, by looking at Him, observe and test his own progress.  A living persons ideals can be more effective than thousands of words of advice.    .  Maharaj has done this self-realisation  to kindle this faith in the hearts of the aspirants, so that one may reach the topmost position with this human body on the way to self-realisation and Maharaj has also talked about it. That is why, by His Grace, His self-realisation has appeared in the Vachanamrut very nicely.   Whatever virtues required in an ideal (adarsh) aspirant can be seen

In His personality.

        Before talking further about Maharaj’s self-realisation, let us once again understand very clearly that His self-realisation was not to be free from maya or to become a siddha. His being worshipped

or regarded as Bhagwan is not because of his becoming a siddha by self-realisation. Since eternity He is Himself independently Purna Purushottam Narayan.

        That is why whenever Maharaj has talked about His self-realisation efforts, the editing paramhansas of the Vachnamrut have made it specifically clear that His talks about self-realisation are for teaching the devotees, otherwise He Himself is Purna Purushottam Narayan present.(Vachnamrut Gadhada I/44, Loya 14, Gadhada II/55,and Gadhada III/30)

    Also, Gunatitand Swami, who understood Maharaj’s opnion and the meaning behind His words, says in Vaato Swaamini Vaato)

“Maharaj has described His own human behaviour but it should be understood as that of His Mukta, and Purushottam and His divine above Akshar, both are above that kind of human behaviour and do not attribute any human traits to them. ” (Swamini Vaato 5/146)

        Thus, from the clarifications made by the editors of the Vachanamrut and Gunatitand Swami, we can confidently say that

whatever Maharaj’s sadhana (self-realisation) and his talks about it are only for the ideals of the aspirants, but He Himsef is pragat Purushottam Narayan.

        Now, we shall consider some of the virtues easily attributed and proved in Shreeji Maharaj’s Divine life, which can be useful to any aspirant for achieving his goal.

       

·       Acute penance and complete disregard for Body:

It is necessary for any aspirant seeking self-realisation to have penance, sacrifice and complete disregard for body.  A person who is constantly busy in worldly comforts and caring for his body  cannot progress on the path of self-realisation.   A person who steps back form his path thinking of hardships and bodily discomforts cannot achieve anything.   Shreeji Maharaj, by going through acute discomforts and penance in His life, has given correct inspiration to others.  Talking about how He preferred penance in his childhood, He says in Vachanamrut Kariyani 3: “I had the same thoughts as Kartik Swami; i.e., I felt, ‘I want to eliminate all of the remnants of my mother- her flesh and blood – from my body.’So, after many spiritual endeavours I emaciated My body so much that if something pierced My body, water would come out, but never blood. ”

        Maharaj, at the tender age of only 11 years left home. Despite  acute discomforts and many difficulties, He continued his forest-journey for seven years.  During this journey He has suffered unbearable cold, torrential rains and acute heat like fire.  He  travelled through mountains, valleys, deep forests, crossed stormy rivers, sometimes without food or water for several days.   He was not afraid to face wild animals and poisonous snakes.   He  suffered acute cold and discomfort during His penance for four months in Pulhashram.  He says in Vachanamrut Gadhada I/29:

“While staying in Purushottampuri, I spent many months surviving merely on air.  On one occasion, I allowed My body to be carried away by a river that was three or four gaus wide.  During the winter, summer and monsoon, I stayed without any shelter whatsoever, wearing only a loincloth.”

         Because of His intense desire for spiritual salvation, longing, and unwavering faith, He accomplished the ashtangyog only within one year, which is difficult for great Yogis to accomplish even after intense and acute penance of several years. Gopal Yogi could not have found a better disciple who literally crushed His body and mind to accomplish the astangyog.

After finishing His van-vicharan (roaming through the forests) and arriving in Loj, after a few months, writing to Ramanand Swami about His acute penance, He says:

       “Tapa karun chhun kathan tane, nathi molo hun padato mane;

        Baar-e maas chomasa-na jeh, karun dharana parana hun the,

        Varsho-varas Kaartik maas, karun chhun samata upvaas;

        Vali e maas-ma koik same, karun kruchh-vrat-ne te aame,

Tyar pachhi Maagh maas maay, karun parak-krutchh kahevaay;

Chandrayan ekdashi layi, sarve vrat karun chhun hun sai,

Krushna prasann karavane kaaj; enu dukh mane nathi Maharaj;

Panch-vishay-thi man uteri, karun chhun tapa kathan bhaari,

Tene kari-ne sharer-mai, lohi maans gayun chhe sukai;

Pran rahya tani ek reet, nathi raakhi men chintavyu chitt.

                                 (Bhaktachintamni: Chapter 42/11-15)

        After reading these words of Maharaj, one may get a glimpse of

His liking and insistence for penance.   Even after several years,

He says in Vachanamrut Loya14: “In fact, I feel that it would be very good to go to Shwetdwip and Badrikashram and perform austerities without any food.”

·       Zeal for renunciation:

Talking about his zeal for renunciation Maharaj says:

Vachanamrut Kariyani 10: “A person who has great zeal in an endeavour would never be hindered, even if he were to face thousands of obstacles.  That should be known to be true zeal. Just see, it has been 21 years since I first met Ramanand Swami.  During this period I have come across countless devotees who have been offering, a countless variety of clothes, jewellery, food and drinks etc.  Despite this, My mind has never been tempted by any of those objects. Why?  Because I have zeal only for renunciation.”

Vachanamrut Gadhada II/33: “Even though I am insistently offered the panchvishayas without actually wishing for them Myself.  I still do not have any desire for them. In fact, I push them away.”

Because of intense and firm zeal for renunciation in His life, He left the worldy life without any temptations.

His renunciation was natural, self-motivated, since birth, and detached.  One can enunciate at an old age after enjoying the worldly pleasures but to enunciate at such a young age despite being in touch with worldly pleasures is not a child’s play.   But still by leaving home and treading on the path of intense self-realisation, Ghanshyam (Shreeji Maharaj) has provided a glaring example to the future generation.

Sometimes, one may leave home in a hurry, rage, or intoxication, but when difficult circumstances arise, when faced with mental and bodily hardships, when best of worldly pleasures tempt, such enunciations evaporate.  Ghanshyam’s resolve was firm. Ghanshyam left home taking Nilkanth as His name.  Ignoring the the intense heat and cold, without caring for hunger and thirst, unafraid of wild animals, He arrived at the monastery of Shripur.   The annual income of the Mahant of this monastery was said to be Rupees one hundred thousand. When the Mahant tempts  Him by offering to appoint Him as his successor, He replies: “Why would I leave home if I had expectations of wealth or the ashram?   I wish to give salvation to innumerable souls by going to the pilgrimages.”  One can see in this reply, His intoxication of detachment-renunciation and the humble desire to salvage innumerable souls.

Nilkanth’s mission was clear.  That is why He was not tempted by offers of wealth, women  and authority.   Thus travelling, he arrived in Vanshipur city.  The king, the queen and their two daughters, were all  

serving Nilkanth.   Giving them the benefit of serving Him, he decides to proceed further.  The King and the Queen beg Him to stay there and offer Him their Kingdom and both their daughters.   Declining

their offer Nilkant tells them “I have not come here to be tied down in your kingdom or your daughters.  I am born to relieve countless souls from the bonds of nature and illusions.”

        After giving these devotees the benefit of His service, one night Nilkanth leaves them sleeping;  but is not tempted in the authority of the Kingdom, its wealth or their daughters.  Nilkant knows very well the difficulties He has already faced so far in the van-viharan, and what He will be facing further.  If He did not have the deep desire for renunciation, he would have been tempted in the worldly pleasures of the kingdom.

        During His seven years of van-vicharan, He had declined the offers of becoming the mahant or a head of so many monasteries, He firmly stuck to his  mission and declined the humble offers of King Siddhvallabh, the King of Sirpur and also the Nepalese King of Butolnagar, King Mahadutt, and so many such kings to offer their everything at his feet.

        Even after coming to Gujerat and taking over the reign of the Fellowship (Sampradaya), He declined the offer of the Kingdom of Dharampur of 500 towns by its queen Kushalkunvarba.  His mission was not to rule people but to rule the hearts of the people by transforming their lives and give them a clear vision of atma-parmatma. He did not need kingdoms for this.

        The above utterances of Shreeji Maharaj and by looking at some of the incidents of his life, one can get a glimpse of His zeal for renunciation.

·       Readiness to serve:

Maharaj has advised everyone through His life that in an aspirant’s life, the desire to serve humanity should also be developed together with penance, detachment and disregard for body.

        It is said in Nitishatak that s[viFm<: prmghni[ yi[g)nim¼ygÀy:! {Shlok 58)

The service of humanity, which is incomprehensible and unobtainable even by the paramhansas and Yogis, was second nature to Maharaj.

        Even when Maharaj was home, He had served His parents whole-heartedly.  Also during His van-vicharan(travel through the forests)

wherever necessary He had served deserving people in so many instances.

        He Himself  has narrated the incident of His service to Sevakram in Vachnamrut Gadhada I/10: “Once, when I was travelling from Venkatadri to Setubandh Rameshwar, I encountered a sadhu by the name of Sevakram.  He had studied the Shrimad Bhagwat and the other Purans.  But it so happened that during his journey, he fell ill. He had a thousand rupees worth of gold coins with him, but since he had no one to nurse him, he began to cry.  I consoled him, saying, ‘Do not worry about anuthing: I shall serve you.’

On the outskirts of the village was a banana grove which had a banyan tree within which a thousand ghosts lived. Because that sadhu

had become extremely ill and was unable to walk any further, I felt extreme pity for him.  I prepared a bed of banana leaves one-and-a-half feet high under that banyan tree.  As the sadhu  was suffering from dysentery and was passing blood, I would wash him and attend to him.

        The sadhu would give Me enough of his money to buy sugar, ghee and grains for himself.  I would bring the ingredients, cook them, and then feed him. As for Myself, I would go to the village for My meals. On some days, when I did not receive any food from the village, I had to fast. Despite this, that sadhu never once said to Me, “I have enough money.  Cook for both of us so that You may dine with me.”

After serving the sadhu for two months in this way, he began to recover.  Thereafter, as we walked towards Setubandh Rameshwar, he made Me carry his belongings weighing about 20 kgs, whereas he would walk with only a rosary in his hand.  By then, he was healthy and capable of digesting half a kilogram of ghee, yet he would make Me carry his load while he walked empty-handed.  In actual fact, My nature was such that I would not keep even a handkerchief with Me. But respecting him as a sadhu, I walked carrying his belonging weighing 20 kilograms.

        Thus I served that sadhu and helped him recover.”

        In this incident of the service to Sewakram, one can clearly see Shreeji Maharj’s zeal for service, endurance, non-arrogance, honesty, the ability to recognise the person opposite, and to serve others by cooperation,etc., virtues of an ideal worker developing in Him.     

        After arriving in Loj, in the beginning, for nine months, He carried out even the smallest task with enthusiasm.  He joined whole-heartedly in such humble tasks like running sadavrats, to bag alms, collect dung and make dung-cakes, to fetch water from the vav (deep well with steps), wash saints’ clothes, serve the sick saints, and clean the  monastery. One can see from His words in Vachnamrut Gadhada II/63 that even after several years His zeal to serve humanity had remained unabated: “Then I thought, much better than behaving as the atma is to stay within the fellowship of God and his devotees. I then became afraid, ‘What if by behaving as the atma, I cannot return to this body again? Thus, to stay within the fellowship of God and His devotees and thus be able to serve them I  whichever way possible is indeed the very best spiritual endeavour.”

        Here Maharaj says that he considers serving is better than atma’s

happiness.  That is why Maharaj prefers to stay in the service of the devotees rather than behaving as atma.  That is why he says in Vachanamrut Gadhada III/21: “I do not stay amidst thousands of people out of any self-interest: It is for the sake of God and His devotees that I stay in the midst of people. In fact, no matter how much pravrutti I may have to engage Myself in for the same of the devotees of God, I still consider it to be nivrutti.”

        His zeal to serve the devotees is apparent from these words He has uttered in in Vachanamrut Gadhda II/28: “In order to please God, I desire only to serve devotees of God in this life and all subsequent lives. Furthermore, just as this is my resolution, all of you should also make the same resolution. ”

·       Eagerness to listen to spiritual discourses.

In a spiritual aspirant’s life, together with good virtues like penance, detachment, austerity,  and renunciation, sometimes hidden defects like ego, jealousy, vain pride also manage to enter.  Therefore, it is essential to have, together with penance, self-restraint, and seva, also virtues like knowledge and understanding.  It is essential to listen to spiritual discourses to strengthen the understanding.  The words of discourses, keep an aspirant constantly awake to the dangers lying in his path.  They supplement his faith, patience, and courage, so that, in difficult times his sadhana does not fall back.  Also, by listening to the spiritual discourses, one’s goal in life becomes clear and stable, gains the true knowledge of atma-parmatma, understands the shuddha upasana, knows the true ideals of self-realisation, so that his efforts become easy and free of all obstacles.  That is why Maharaj has taught us this lesson of sadhana through His Life.

        He says in Vachnamrut Gadhada II/55 that from His early child-hood He liked to listen to spiritual discourses. In addition to daily studying and reading the scriptures, He also used to visit different temples in Ayodhya to listen to the spiritual discourses being held there.  In spite of Himself being the portrait of gyan, (knowledge)He has always remained glued to studies and discourses.  Despite knowing

the secrets of the scriptures in His palm , He often used to hear from the paramhansas or Pragji Purani  Him Shreemad Bhagwat,and  chapters from Moksha-dharm.   Once when in Kariyani He made Pragji Purani read before Him the complete Bhagwat seven times. His liking for listening one such scripture intently and with so much interest several times, shows His affection towards these scriptures.

        In Vachnamrut Gadhada II/49, He speaks about His ever unsatisfied quench for listening to the scriptures: “My mind never becomes satiated with spiritual discourses, devotional songs, talks related to God or meditation of God. All of you should also do the same.”

·       Thoughtfulness:

Many aspirants do several types of difficult sadhanas continue during their whole life.   Some spend their whole lives in the caves of Girnar, or on the cliffs of Himalaya by leaving their homes. Some crush their bodies by penance, detachment and disregard of their bodies and some do pilgrimages on foot, some do pilgrimages by prostrations,  

and some continue roaming the pilgrimages.  Some continue scripture reading during their whole lifetime, whilst some do rosary.  Some insist on observing religious vows and rules whilst some have a great liking for human service. Some do a variety of yogic sadhan, whilst some believing  in the motto ‘human service is God’s service’ continue to serve the society up to their neck.  So many such sadhanas continue to be performed. But despite this, there does not appear  to be any internal transformation in the lives of these aspirants.  Addictions cannot be got  rid of, the liking for worldly pleasures and infatuations are not decreased, nor has the defects such as sexual pleasures experience been   

eradicated.  There does not appear any reduction in the activities of ego or jealousy, as a result, they do not experience divine peace.

        Some have progressed by a variety of sadhana, reached a certain level of spiritual height, but a push of maya throws them to the very bottom of sadhana’s Himalayan cliff.  The reason for such happening is because in the sadhana (enlistment) related to the body, thinking process has not been involved.  Such sadhana merely becomes  materialistic or bodily. Therefore, one does not get the real and utmost benefit of  sadhana.  Bharatji (King Bharat) could enunciate his kingdom but got involved himself in a deer. As a result, instead of achieving the fruit of his penance and detachment-the ultimate salvation-in his next reincarnation, he had to take the next birth as a deer because of his attachment in the deer.

        In the end, if penance-renunciation is diverted to detachment, body restraints to atma-nishtha, and service,  spiritual discourses and singing of hymns to parabhakti, then only all these mediums can be fruitful.  For that, one has to think constantly of God’s upasana, atma’s form, and the destructive properties of the universe.  By introspection, and regarding our habits as our enemies, by thinking God’s glory, and by destroying our likings for vishayas, one has to try and establish God and our love for Him within our hearts.

        Thus, it can be clearly understood that together with bodily efforts, it is also very important to make mental efforts as well.  We can see and learn from Maharaj’s life how the highest ideal of a sadhak  combined with a thoughtful sadhana should be.  By studying the complete Vachanamrut we can clearly see that Maharaj’s nature was thoughtful and introspective.

        In sadhana, how one should think of atma and God’s glory, and the perishable nature of the universe, Maharaj, citing His own experience,  says:

Vachanamrut Gadhada II/55 “The following thought is constantly in my mind. When a person is laid down on his death-bed with death impending, everyone loses their self-interest in that person. The mind of the person who is dying also becomes dejected  from worldly life. In the same way, I also constantly regard each and every  worldly object to be perishable and insignificant.”

Vachanamrut Gadhada II/35. “Amidst the activities of all my indriyas,

I do not lose awarenesss as the atma for even a moment.”

Vachanamrut Panchal 1: “When I think of this bliss of the abode of that God, I become indifferent to all other forms of happiness, and I feel, ‘When will I leave this body to experience that bliss?’ Moreover, when I naturally indulge in the panchvishayas, I entertain no particular thought; but, if I were to sense some pleasure in an object, My thoughts would immediately be diverted to the bliss of God, and My mind would become extremely indifferent.”

        One can enunciate the world, its objects and the panchvishayas, but without these three thoughts, the attachment from these objects does not go. Whereas, in Shreeji Maharaj’s life, these three thoughts are easily entwined.

        In this world, as People do sadhana without thinking, so does people write and say about spirituality without thinking or studying. Many preachers, after reading from, or remembering something from the scriptures, keep talking about it, but, without proper and deep thinking they cannot fathom the mysteries of  the scriptures.  In this respect, Shreeji Maharj is an extraordinary preceptor.  Whatever He talks about Brahmvidya, He deeply thinks about it and only then does He advise us.  This unique attribute of His is evident from His own words in:

Vachanamrut Panchala 2: “while you were singing, I thought over the principles of both sankhya and Yoga. Please listen as I explain . . . ”

Vachanamrut Gadhada II/62. “Since the day I began considering over it, I have noticed that . . . . ”

Vachanamrut Gadhada II/64: “after listeningt to and analytically pondering over all of the scriptures written by Vyasji, . . .”

        Shreeji Maharaj’s thoughtful nature can be seen in the above contexts.  He has said very thoughtfully whatever he has seen. Not only that, but only after implementing and experimenting those thoughts in His life, has he expressed these thoughts to and for the benefit of His listeners.

·       Becoming free of worldly desires: Innocence:

The fruit of true and complete sadhana is becoming free of worldly desires and innocence.   There are many who do spiritual sadhana, but in the end,  how many achieve the highest level?  Even after commencing hard austerities and vows some have fallen back due to desires and some because of anger. Some have been defeated by greed, and some have been conquered by indriyas.  Some have been entrapped by attachment and some by enmity.  Glued towards panch-vishayas and desire etc., the inner enemy have entangled great men and made them fall from the path of self-realisation.   These defects have brought them to their heels in their sadhana.   Amongst those who have fallen from their sadhana because of these defects, to name a few, are

Vishwamitra, Parashar, Ekalshrungi, Chyavan, Naradji, Saubhari, Bharatji, and Vashishtha, etc., whose examples can be seen in the purans. 

        From the above examples, it is clear that one can give up his wife, but it is difficult to give up the desire for sexual happiness.   It is easy to give up wealth but difficult to give up greed. One can leave his relatives, but difficult to leave get out from the tangles of affection.  One can cover his body by ash, but difficult to burn the ego.  One may dissolve his body in the Himalayas, but not the body-consciousness.

Giving up internal passion requires perfection of real sadhana.  Without completely destroying the seeds of passion of vishayas, there is every possibility of these seeds growing again.  So, without true sadhana neither does the vasana (desires) vanish nor does the passion destroyed.   Shreeji Maharaj has established the principle of non-desire (nirvasanik) and innocent (nirdosh) state from His life for the benefit of those sadhaks treading on the path of true sadhana.  Talking of His highest level of spiritual state He Himself says in:

Vachanamrut Kariyani 6: “As for Me, not even the slightest bit of lust, anger, avarice, egotism, matsar, or jealousy enters My heart. Also, in My heart I experience a strong aversion for the panchvishayas, namely, sights, sounds, smells,  tastes and touch. In fact, I do not have slightest interest in any one of the panchvishayas.”

Vachnamrut Gadhada II/13:“I remain naturally in a state in which even if I wished to engross My mind in the most charming sounds, the most charming touch, the most charming smells, the most charming tastes and the most charming sights of this world, I could do not do so.  I remain absolutely dejected towards them.”

Vachnamrut Gadhada II/33: “I swear by the lives of these Paramhansas that from the day I was born to this very day, I have never harboured an improper thought regarding women or wealth; either in the waking state or in the dream state.  Thus I am eternally flawless.

        One can glimpse from the above words of Shreeji Maharaj His very clean, innocent and personality.  It is extremely difficult to find

in this world a person who can talk with such a pure mind by staying aloof  from the worldly stigma.  Such rare, wonderful and unique was the personality of Shreeji Maharaj.    

·       Equality and stable intelligent mind:

It is easy to lecture and write articles and pen volumes on equality 

and stability of mind; but only a rare person can remain stable in those conditions.  One is convinced from Shreeji Maharaj’s these words that for Him such a state was natural and normal.  Talking about His such a state, He says in Vachanamrut Gadhada II/13:

“…all of the attractive vishays and the repulsive vishays are the same to Me. Also, a king and a beggar  are the same to Me.  Further, to rule all the realmsand to beg for food carrying a broken begging bowl are the same to me. Even sitting with honour on an elephant and walking on feet are the same to Me.  Whether someone honours Me with sandalwood paste, flowers,fine clothes  and ornaments or throws dirt on Me-all are the same to Me.  Whether someone praises Me or insults Me-both are same to Me.

Gold, silver, diamonds and refuse are all the same to Me.”

        From the numerous incidents of His entire life one is convinced of the truthfulness of His words of being able to remain stable with intelligent mind and equality even during difficult times.

·       Realisation of atma-parmatma:

Shreeji Maharj’s non-desire of worldly objects, innocence, equality,

and a stable minded state, is not up to the mental state; but  is related to the realisation of atma-parmatma.       Sometimes, one may have given up the vishays mentally or bodily, but when coming in contact again with the vishays it will again bind.    If the roots of vishays are attached to the jiva, as long as it has no contact of the vishays, or very repulsive vishays, it may appear innocent and non-desirous of worldly happiness; but whenever it comes in contact of the vishays then it is bound to cause attachment.  As explained earlier, Narad and other greats, before coming in contact with the vishays, looked normal, but when came in contact with vishays, they too fell to the temptations, because the seeds of the vishays lay deeply invisible within them.

        All these great Samadhi-nishths had renounced bodily, they had penance and bodily disregard, but without the realisation of atma-parmatma they were dislodged when faced with very bad circum-stances (deshkaal) or because of coming in contact with the vishays.

        Citing the examples of these greats,  Maharaj  says that without self-realisation there are possibilities of obstacles:

Vachnamrut Gadhada I/23: “As long as one has not attained this

elevated spiritual state, one is subject to obstacles, even if one is a devotee of God. Shivjee, for example, did not behave in such an elevated spiritual state and therefore enticed by the beauty of Mohini.  Brahma also did not behave in such a state and thus became infatuated on seeing Saraswati.  Naradji also did not behave in such an elevated spiritual state and consequently harboured a desire to marry. Moreover, because Indra, Chandra and others were not behaving in such a state, their reputations were also blemished due to their mistakes.”

                Inspite of coming in contact with vishays, Shreeji Maharaj remained untouched and aloof like the sky. Explaining this, He says:

Vachnamrut Gadhada II/56: “…it seems to Me that My position is better, in the sense that regardless of the extent of adverse circumstances that I may encounter, in no way will My antahkaran ever be affected. ”

Vachnamrut Gadhada II/33:“The day when I feel that I have developed affection for something other than the devotee of God, I will consider Myself as having been dislodged from My spiritual status. However, I am confident that that would never happen.” 

From the above contexts, it is clear that Maharaj’s state of non- desire (nirvasanik) will not rust due to bad circumstances (deshkaal).

It will not ebb. When can this be possible?  If He  Himself is Purushottam Narayan who is above maya. (Vach. Gadhada I/13 and II/4) or He has realisation of atma-parmatma. (Vach. Gadhada I/23, and II/30)only then it is possible to achieve such a state of aloofness. Here, some may not accept Maharaj as God, but one has to clearly believe the fact that He had achieved the realisation of atma-parmatma.

    Stating that the secret of His such a state of non-desire and equality is the realisation of atma-parmatma, He says in Vachanamrut Gadhada II/13: “So what is the cuase of My behaving like this?  Well, it is because My indriyas, vruttis, constantly remain inverted towards My hrudayaksh. In that hrudayaksh I see extremely luminous divine light. Just as during the monsoon season, clouds cover the entire sky, similarly, only that light pervades My heart. Amidst, that divine light I see the extremely luminous form of God.  The form is dark, but due to the intensity of the light, it appears to be rather fair, not dark…I see that form in the incarnate form before Me at this very moment.”

    Because Maharaj has such a realisation, He says in Vachanamrut Gadhada I/64 and II/13: “I have talked to you having seen it with My own eyes.”

    Up to now, to understand the importance and the reliability of Vachanamrut, we have looked at its narrator, Shreeji Maharaj’s   spiritual and above this world personality’s different facets.  As explained before, in the spiritual personality, He is supreme of all the avatars and the Lord of Akshardham Purna Purushottam Narayan.  Even then, until one is not convinced in His form, if we consider His unparalleled and unique personality impartially, there can be no doubt about the authenticity of His words.

2.5: The purpose of Shreeji Maharj’s discourses:

2.5.1:  Shreeji Maharaj’s blissful life.

        Behind every spiritual discourse, there is always a hidden selfishness to gain wealth, women, or fame.  But in the advice given by Shreeji Maharaj there is no such self-interest.  His manifestation on the earth was for the liberation of infinite jivas. In Vachanamrut Jetalpur 5, He says: “It is for the liberation of jivas that I have manifested along with these sadhus.”and, clarifying the purpose of His manifestation, He states further “mera yeh avatar hai so jivoku brahmarup karake atyantik mukti debe ke vaste aksharatit Purushottam jo hum wah manushya jaisa banya hun. (This My birth on this earth is to give ultimate liberation to jivas by making them brahmarup, that I, Puru-shoottam Narayan, have come in the human form. ”

        For the bliss of jivas, He gave up worldly life and roamed in the forests.  Although He preferred to stay in the forests, He stayed in the midst of thousands of people only for the sake of God and His devotees.                          (Vachanamrut Gadhada III/21)

        Maharaj has not only changed His natural liking for the sake of

devotees and persons desirous of spiritual salvation, but He has sacrificed His whole life.  In Vachanamrut Kariyani 6, He says: “I have sacrificed My body for the sake of those who are devotees of God, by thought, word and deed….I keep this physical body for the sake of satsangis, there is no other reason besides that.”

        Maharaj not only kept His physical body, and sacrificed it for

the satsangis ,but has bagged their pains for Himself.  In Vachanamrut I/70 and Jetalpur 5 He says: “I have asked of Ramanand Swami ‘If your satsangis is destined to suffer the distress inflicted by the sting of one scorpion, may the distress of the stings of millions of scorpions befall each and pour of my body but no pain should afflict your satsangi.  Moreover, if the bagging bowl is written in the prarabdh of your satsangi, may the bagging bowl come to \me; but on no account should your satsangi suffer from the lack of food and clothing.  Please grant these two boons!’”

        Maharaj, who is ready to suffer the pain from millions of scorpions for the sake of satsangis, what self-interest could He have from the satsangis?  If His coming on the earth, to be born in human form, to roam in the forests, to remain in close contact with millions of satsangis, to sacrifice His whole life, bag the pains and distresses of the satsangis, to accept their food and clothes, all these was simply for the good of jivas, for their liberation, then naturally. Whatever he has said could only be for their liberation.

2.5.2:  Discourses only for the bliss of the jivas:

        One can see that each and every discourse of Shreeji Maharaj is for the bliss of jiva. Expressing His good sentiments He says:

Vachanamrut Gadhada II/13. “What I am about to say to you, I say, not out of any pretence, or out of any self-conceit, or to spread My own Greatness.  Rather, it is because I feel that amongst all of you sadhus and devotees, if someone can understand My message, it will tremendously benefit that person, that is the only purpose in narrating it…..I have absolutely no selfishexpectations from My paramhansas and satsangis The only reason I may call someone, rebuke someone, or send someone away is that if by any means one realises this fact it will be very beneficial to them. So all of you should firmly imbibe this discourse.”

Gadhada II/35: “All of you have faith in Me.  If I were to mislead with unfounded talks, it would amount to throwing all of you into a well and sealing it with a stone slab so that there would be no hope of escape. However, because of your faith in My words, you are misled along the wrong path, then of what good would that be to Me? Thus, these discourses are for the sake of your liberation. I have told you this out of affection for all of you, as now all of you should understand it and strictly live by it.”

Gadhada II/45: “All of you munis brahmcharis, satsangi householders, parshads,and Ayodhyavasis are said to be Mine. So if I was not vigilant in having all of you behave accordingly, and if you were to then behave waywardly, I would not be able to bear this. In actual fact, I do not want even the slightest imperfection to remaining in those who are said to be Mine. However, you should also remain very vigilant, because if you allow even a little carelessness, your footing in Satsang will not last. ”

        Furthermore, as you are devotees of God, I do not wish to leave any form of improper swabhav within your hearts. Nor do I wish to allow any trace of any of maya’s three gunas, ten indriyas, ten prans, four antahkarans , five bhuts, panchvishayas, and the deities of the 14 realms to remain.  Instead, I wish to make all of you such that you offer bhakti to God realising your true form to be the atma, which is characterised by eternal existence and is free from all of these mayik flaws.”   

        His vigilance for the satsangis not to retain any vasana or Swabhav can be realised from His introductory words in Vachanamrut Gadhada I/18:        Three hours before sunrise on Maghsar vadi 6, Samvat 1876, He woke up and summoned the paramhansas and satsangis from their sleep. He sat engrossed in thought for sometime. Then said: “I wish to tell all of you something, so please listen. In My mind, I feel that I should not talk about this matter, but understanding all of you to be Mine, I shall tell you anyway.  The matter is such that only one who understands it and acts exactly according to it will become a mukta, otherwise, even by listening to, or studying and understanding the meaning of the four Vedas, six Shastras, eighteen Purans, and the Mahabharat, one cannot become a mukta. I shall now talk about that   matter, so please listen.”

        From the above words of Shreeji Maharaj, can be seen His  compassion and His noble desire to liberate jivas.  That is why, whenever, wherever, whoever, and whatever,  He has talked to, He had no self-interest in them.  He has talked only for the liberation of the jivas, His  intention was not to deceive any one or make someone unhappy.

2.5.3: Insistance for pure action for the liberation of jivas:

        Shreeji Maharaj constantly worried for the liberation of his followers.  That is why he has always insisted for pure action and behaviour by them.  He has continuously advised in Vachnamrut for them to control their indriyas and antahkaran, and to observe the panchvataman.  Let us see some contexts:

Gadhada I/8: “If the vruttis of the indriyas are directed towards women and other vishyayas, then one’s antahkaran becomes polluted and one falls from his path of liberation.  Therefore, one should indulge in the vishayas only as prescribed in the scriptures, but one should never indulge in them by transgressing the regulations that are described in the scriptures.”

Gadhada 18:“On the other hand, if one indulges iin the panchvishayas thoughtlessly, without distinguishing good from bad, then even if one is as great as Narad and the Sanakadik, one’s mind will surely become polluted.  What is su suprising, then, about the mind of one who believs oneself to be body becoming polluted?  Therefore, if one who gives liberty to the five indriyas without applying the discrimination of what is suitable or unsuitable, one’s antahkaran will become polluted. On the other hand, if one indulges only in pure vishays through the five indriyas, then one’s antahkaran becomes pure.  If the antahkaran becomes pure …..be wise enough to accept these words of Mine.  If you do so, I shall consider it to be equivalent to you having served Me in every way.  I will also bless all of you and be extremely pleased with you. Why? Because thereby you will have justified My efforts.  Moreover, all of us will dwell together in the abode of God. However, if you do not behave in this manner,  we will be greatly distanced. Consequently, you will be reborn as a ghost or a demon, and you will have to suffer.  Of course, the fruits of whatever bhakti you may have previously offered to God will be rewarded enevtually, buonly after much misery.  Even then, you will become a mukta and go to the abode of God only by behaving as I have described… imitating Me, believing, that one can remain pure even amidst alluring pleasures is just not possible, even for the likes of Narad and the Sanakadik. So what can be said of others? Countless have become muktas and countless more will become so. Amongst them, none have been able to indulge in pleasures of the senses and yet remain uninfluenced by them, none will be able to do so in the future; nor is there anyone like that presently. Even one who has endeavoured for countless millions of years is incapabale of remaining uninfluenced amidst temptations.   Therefore, if you behave as I have described, you will benefit.”

Gadhada II/35:“Now if you have decided to act according to the discourse which I have just delivered, then come forward one by one, and touch My feet. While doing so, take an oath and pledge ‘I definitely want to behave accordingly.’” 

Jetalpur 3: “O Sadhus! Never allow any lapse in the observance of non-egotism and other vows.  Be extremely vigilant.”

Jetalpur 5: “It is for the liberation of the jivas that I have manifested along with these sadhus.  Therefore, if you abide my words, I will take all of you to the above from which I have come.  So you should also realise, ‘We have already attained liberation.’ Furthermore, if you keep firm faith in Me, and do as I say, then even if you were to suffer extreme hardship, or even if you were to face the calamities of seven consecutive famines, I will protect you from them. Even if you were made to suffer miseries from which there seems to be no way out, I will still protect you – but only if you meticulously observe the dharma of My satsang, and only if you continue practicing satsang.  However, if you do not, you will suffer terrible miseries and I will have nothing to do with you.”       

From the above words, one can see the worries, and well  wishes of Maharaj, to ensure that His followers  not spoil their liberation by parting ways from Niyams. 

Sometimes Maharaj awakens His sadhus and followers by harsh words if they disobey the Niyam dharma and commit sins under the pretext of  God’s glory, gnan, and shelter.  For example:

Gadhada I/77: “A person who forsakes dharma under the pretext of the gnan of God, should be considered to be demonic. Whoever  forsakes dharma in the form of five religious vows-solely advocating strength of bhakti or gnan is a blasphemer of the guru and guru’s word.  Anyone, who even talks of such a lapse in dharma should be called  a non-believer.”

Gadhada II/35: “Though a person has the refuge of the form of God, though he narrates and listens to God’s divine incidents and though he chants the name of God, if he does not observe dharma, he would be known as foolish as one who tried to cross the ocean carrying a stone slab upon his head,; he should also be known to be like an outcast.”

Gadhada III/32: “He does not hesitate in committing sins under the pretext of knowing God’s greatness. Such a person should be considered wicked and sinful.”

        Thus, for the good of the jivas, Maharaj has continuously insisted,

for them to behave with pure mind.

2.5.4: Maharaj’s insistence for God’s firm conviction for the liberation of the jivas.

        In the obstacles free and smooth path to self-realisation, and many types of self-realisations, the real knowledge of Incarnate God’s form is the first requirement.  Without firm conviction and refuge of God, there is no other solution. Explaining this in detail, He states at the end in Vachanamrut Gadhada II/13: “Realise that the form amidst the divine light is this Maharaj visible before you.  If you cannot do that, then at least realise, Maharaj sees the form which is amidst that Aksharrup light. ‘Even if you can understand this much you will be able to maintain affection for Me.   As a result, you will obtain ultimate liberation.   Keep this principle constantly new and fresh in your minds. Never forget it out of complacency.  Remember it to tomorrow just as it is today.  Keep it vivid in your minds and remember it daily until the end of your lives.  Whenever you talk about God, be sure to implant the seeds of this principle.  This is My command.”

        If there is confusion in the determination of God, and this human traits in His form, then the aspirant falls from his path of liberation. Explaining about the divinity and Human Traits at great length, Maharaj states in Vachnamrut Loya 18: “Regardless of whether you realise this fact today, or after a hundred years, it must be realised. In fact, there is no alternative but to realise it and imbibe it firmly.  Therefore, al devotees should remember this principle of Mine and discuss it amongst each other. Furthermore, whenever someone suffers a set-back due to some misunderstanding, he should be alerted by mentioning this.  In fact, one should discuss this principle of Mine routinely, at least once a day, this is My command. So please do not forget it, please, please, do not forget it.”

        From both the above contexts, one can understand Maharaj’s insistence for the firm determination of His Divinity.

        From the above points, one can say that in whatever Maharaj’s has adviced, He had no self-interest in it.  He has only talked about the liberation of jivas. As such there is no doubt about the authenticity and

and reality.

2.6: Other proofs of the authenticity of Vachanamrut:

2.6.1:  UNIQUE LISTENERS.

        The greatness and the authenticity of the discourses of a preacher  depends also on the listeners and the grasping power of the listeners.

        Anyone can talk before an ignorant crowd of listeners who has no knowledge of science or other subjects  about E=mc2, computer or rocket in any way he likes.  A person ignorant of medical knowledge, can be talked to about the symptoms and cures of any diseases.  A person totally ignorant about the ABCD of music, or who has no knowledge of rhythms, can be talked to about any rhythm, melody or ragas and played before him any type of musical instrument in any way. Thus, one may fool people who have no knowledge of that particular subject. But, people who have studied those subjects and have thorough knowledge about them cannot be fooled.

        Will a person who is a professional on any particular subject accept any false talk or facts about it?   Will a professional and experienced cook of several years accept your advise that he should some salt and pepper in laddu? Perhaps, he may listen to it due to the circumstances, but he will definitely not accept that advise believing it to be true.  The point is that there will always be doubts about the authenticity of a talk or discourse if it was said before a crowd

which is ignorant of that subject.

        To whom is Maharaj preaching Vachanamrut?  Who were His listeners and what were they?  Were they simple, ignorant and passionate jivas?  No, His listeners were different from this world’s ordinary worldly jivas, that is why this discourses made before, and to them are of a different nature.

        These talks are the discourses given to the pure aspirants desirous of walking on the difficult path of spirituality. These discourses are those imparted to those paramhansas who have renounced power, wealth, women and fame, for the liberation of their souls and to gain Parmatma, meaning, disregarding the worldly pleasures, cutting the chain of the dearest and nearest relatives with the sword of detachment and renunciation. Many of whom were trying for spiritual salvation even before coming in contact of Shreeji  Maharaj.

        Muktanand Swami, Bhayatmanand Swami, Bhai Ramdas, Sukhanand Swami etc., 50 such santos were already in the ashram of Ramanand Swami, when Shreeji Maharaj came there.  Some of them had come from all over India, sacrificing their possessions, power, headships of monasteries, their disciples and attachment to vishayas, and surrendered at the feet of Shreeji Maharj.  At a single call of Shreeji Maharj, deserting the centuries old belief and custom of vernashram, He had given diksha to 500 such persons and made them paramhansas only in night. Not only that, they had also gone through the 108 most difficult chapters of self control and detachment prescribed by Shreeji Maharaj, with zeal and pleasure.

        These paramhansas, who had gone through these difficult chapters, were no ordinary persons.  They were not poor, unemployed, uneducated, simple, or incapable, who would spend their lives being crushed under the feet of Maharaj as slaves, rather, they all were prosperous, strong spiritually and in worldly affairs, capable, clever.

They possessed virtues an aspirant, saintliness, intelligence and expert and unique in other performing arts.

        Muktanand Swami was learned, virtues, full of saintliness and

Detachment.   Brahmanand Swami was extraordinarily intelligent, respectable, expert in 24 kinds of performing arts.  Whilst Nityannand

Swami was knew of four Vedas and had also deep knowledge of other scriptures.   He was an unique learned person of that time. Gopalanand Swami was a learned person, He had mastered ashtangyoga and was a very very capable person. Santdas was meditational, whilst Swarupa-nand Swami used to see the atma uninterruptedly.  There was Bhayatmanand Swami who had complete disregard for his body, whereas there were the likes of Vyapakanand Swami who could easily

bring to life a dead mare.  Then there was Nishkulanand Swami, who was like a real portrait of detachment and renunciation. There were Satchidanand Swami and Kripanand Swami, the real portraits of love itself. Who could not bear being away from Maharaj for a moment, and in the event they could not see Maharaj, for a minute even, blood would start oozing from every pore of their bodies. Swayam-prakashanand Swami was the mahant or Head of hundreds of disciples, whereas Adwaitanand Swami (previously Magniram) had accomplished the art of black-magic by pleasing the Goddess Devi. Gunatitanand Swami was Himself Aksharbrahma, who was capable of  upholding infinite Brahmands (universes) and converting infinite jivas to Brahmi sthiti by removing their ignorance.

        There were devotee householder men and women like the paramhansa-saints-and ascetics, who were living strictly according to the commands of Maharaj, completed detached like a ‘lotus in water’.

Only on receving one letter of Shreeji Maharaj, 18 gentlemen, some of whom were kings, some were landlords, owners of districts, renounced everything, like a snake discarding its skin, and left their homes, accepted austerities became sadhus and came to Maharaj. One of them, Adbhutanand, although his name was not in the letter, considered himself included in the word etc., left his marriage ceremony performed half way and joined the other seventeen to become a sadhu.

Similarly, one Dosabhai, who, although looked involved knee-deep in business, renounced everything and left at a moments notice on receiving Maharaj’s letter. How detached state of these people like Parvatbhai, Gordhanbhai must have been? Although knee-deep involved in business they used to see Maharaj uninterrupted in all the three states.

        There were thousands of devotees like Dada Khachar of Gadhada, Somla Khachar of Botad, Sura Khachar of Loya, Vasta Khachar of Kariyani, Zinabhai Darbar of Panchala, previously a dacoit of Vartal and later transformed, Jobanpagi, Kakabhai of Rojka, and the likes of Kashidas of Bochasan who were totally committed to Maharaj by sacrificing their body and soul and wealth, and having reached the highest spiritual level.  Then there were also thousands of lady devotees like Laduba, Jivuba, Rajba, Zamkuba, Ladhima, who were completely detached from this world and who were totally committed to Shreeji spiritually.

        Maharaj has given spiritual guidance to those pure spiritual

aspirants who had zeal, hunger and who were willing to aspire.

       Aspirant devotees have asked for guidance to get rid of desires of vasana and swabhavs, to get rid of body-consciousness and get confidence in atmabhav, get the correct knowledge of one’s own form and also Parmatma’s form, and to make this the final birth.  They have asked for a simple way to get over obstacles in the spiritual path.  When the pace has slowed down, they have asked for a way and the trick to increase it.  On the way, when faced with several roads, diversions, they have stopped, asked Shree Hari, and then moved forward on a short-cut and easy road so that they may not miss their 

destination or not go in a round-about ways.   To walk on the path indicated by Maharaj, Santo-devotees have battled with their inner enemies, the indriyas-antahkaran, have constantly remained alert and struggled.  Even then, wherever and whenever confused, or lost, they have instantly prayed for help, guidance and inspiration of Maharaj, and in turn, Maharaj has always given them appropriate guidance.

        Also, whenever and wherever the devotees were not satisfied or happy with the answer given by Maharaj to any of their questions, they have not rested until their doubts and uncertainties were fully resolved, either by counter-argument or by raising counter-questions. They have not accepted whatever Maharaj told them blindfolded.  Such dialogues can be seen in Vachanamrut in so many places.

        When we read these dialogues, we realise that the paramhansas have not heard or accepted quietly whatever Maharaj told them blind-folded or in blind faith.  Until they were fully satisfied that Maharaj’s answers to their questions were convincing and that they were not in contradiction with the scriptures.

        Thus, Maharaj’s disciples were not foolish or dumb; rather, they were people constantly desirous of spiritual progress, honestly working

and continuously striving.

        If hundreds and thousands of people have reached Kedarnath or Badrinath easily on a path indicated by an experienced person, then that path must be the right one;  If thousands have been completely cured of their serious illness by the medication prescribed by an experienced doctor, then that medication must be the correct one; thus,

acting on the spiritual guidelines indicated by Maharaj, if thousands of house-holders have been able to erase their body-consciousness, have  by achieving brahmi-sthiti  attained jivan-mukti, and experienced the divine bliss of atma-parmatma, then there can no doubt at all that the advice given by Maharaj must be completely correct and authentic.  There is a collection of such advices in Vachanamrut that is why it is authentic.   

2.6.2:  HONEST EDITING TEAM.

       We all know that Maharaj has not written the Vachanamrut Himself with His own hands.  But, the discourses given by Him was written down by some santo and devotees. Later, at the request of the

devotees, in order that these discourses may become useful for ever, Maharaj commanded  stalwart santos like Muktanand Swami, Gopalanand Swami, Nityanand Swami and Shukanand Swami to compile them in the form of a book.  Maharaj had appointed these santos as Sadgurus in the fellowship. Their merciful and affectionate virtues comined with their saintly intellect was famous in the fellowship.  The fellowship is well acquainted with their leading qualities.

        We are all familiar with Muktanand Swami’s pure desire for salvation, his pure qualities of a saint, and topmost state of knowledge.   Maharaj often quoted him as an ideal sadhu in His discourses.

        Gopalanand Swami being an ashtangyog-siddha Yogiraj, was able to revive back the forgotten memories. Maharaj had appointed him as the Head of both the districts, and commanded His followers to observe their dharm and obey his instructions.

        Nityanand Swami being a highly intellectual and learned person

Knew the meanings of all the scriptures, and was clever in defeating the opponents of the fellowship in debates.  He was always automatically selected to speak on Veda, Vedants and Puranas in the presence of Maharaj.

        Shukanand Swami used to compile and do letter writing for Maharaj, He used to follow Maharaj like His shadow and always followed His commands in His presence.

        Thus, these santos were quite capable to understand and interpret Bhagwan Swaminarayan’s discourses and present their mysteries and meanings in His own words. These santos were not only capable intellectuals, but were always the loyal, obedient and humble das-sevaks of manifest Parabrahm Purushottam Narayan.

        These editing santos were not any paid persons doing the editing work, but were totally dedicated santos to Shreeji Maharaj, who had, only to please Him, honestly attempted to live their whole life according to His commands.  They had forfeited this world’s honours, greatness, power, wealth and fame.  Therefore, they had no personal sentiment to gain fame, or other interest in this editing work, for which people are tempted to do adverse things.

        They had done this editing task just to please their Ishtadev, without any expectations of worldly gains or without any personal gains, unselfishly, with pure intentions, and for the benefit of others. They have regarded and worshipped Maharaj as their Ishtadev during their whole life time.  Therefore, it is natural that they would never do anything, anywhere, that displeases Maharaj or something which He dislikes.  These Paramhansas life was completely honest with the firm conviction that Maharaj is supreme, all knowing, omniscient and always with us, sees everything, knows everything.  These Paramhansas were completely honest, devotional, and fully alert and aware of their responsibilities, and would never ever dream of cheating or deceiving Maharaj to do as they pleased.  This is evident  from their life and from studying the questions they have asked.

        Let us read two of the questions as samples that Muktanand Swami and Nityanand Swami, each have asked from many of the questions asked by these four saints:

Muktanand Swami:

·       “The jiva is distinct from the indriyas, antahkaran, and pran; It is also distinct from three states, waking,dream and deep sleepm and the three bodies, sthul, sukshma and karan.  After hearing this in satsang, a firm conviction regarding this fact has been cultivated, Why then, does the blissful jivatma still associates with the indriyas, antahkaran etc., while engaged in the worship and remembrance of Parmatma and thereby become miserable due to the influence of disturbing thoughts?(Vach.Gadhada I/56)

 “How can one remain composed even under the influence of lust, 

   anger, avarice and fear? (Vach.Gadhada I/61)

Nityanand Swami:

·       “What is the method of becoming free f worldly desires? Is it listening to the talks or is it Vairagya?” (Vach.Gadhada I/73)

·       “What is the method for overcoming the enemies like lust, anger etc.,? (Vach. Loya)

It is clearly evident from deep and thoughtful study of the above and

other questions which the editing saints have asked, that, they were honest.   In some of the questions they have asked, they have opened their hearts in the public without being afraid in the least of their own position, importance, fame, as to what people will think of them or believe of them.  They have asked questions about their weaknesses or defects before people in the open assembly and asked for Maharaj’s guidance about it.

        Such questions do not arise in one’s heart, without the firm conviction, desire and honest efforts to progress in the path of spiritual realisation, and even if they arise, they would not  dare  raise them in the public.  How can a person who is deceitful and hypocrisy, who is always trying to show off his importance and goodness, ask questions in public about the problems to eradicate his faults and defects?   These Paramhansas were Sadgurus, elderly, and well-known. If they were not honest, they would not have asked questions to Maharaj in the public showing them lowly.  Even if someone did ask such questions in the public, when editing them, he would delete them and not print them in a book.  People would soon forget what they have heard in the public, but what is written in a book,  would be read for thousands of years, thought of, and it is very likely that they would form a low opinion about their lives.  But these editing santos have had no such fear in their hearts, because they were honest.

        Had they not been honest they would not have included such questions in the Vachanamrut, or, wherever there was a possibility of that persons image to be tarnished, they have, in that place, stated ‘one saint’ or ‘one saint asked’ and tried to protect that person’s image; in that way, to protect their own images, they would not have indicated their names.

        Also, in many Vachanamruts, we note that these editor saints have not been to answer the questions raised by Maharaj, other Param-hansas or devotees, or they have not been able to give a completely satisfactory answer.  If they were not honest, they would not have indicated their own names in the questions asked by themselves.  But, were they conscious of their prestige? No.  Their only good intention was to see that the aspirants hear proper answers to their questions from their Ishtadev Shreeji Maharaj and the spread of His Greatness. That is why when answering questions they have not tried to show off their intelligence.  Sometimes, at the instance of Maharaj, and only to please Him they have tried their level best to answer correctly as far

far as they could, but in the end, they have said, with folded hands:

‘O Maharaj! Only You can answer to this question properly.’ Here also we see their honesty.

        Sometimes, Shreeji Maharaj has said some tough and harsh words

to His devotees in the public by scolding them about their defects or shortcomings, but this was only because of His pledged concern for them to ensure that they not an iota of imperfection remain in them. Not only that, but on the other hand, His true aspirants, these santos and devotees have accepted their mistakes openly in public.

        Included amongst such honest listeners were several Param-hansas ,devotees and these editor paramhansas also.  Without being afraid or shy about any of their shortcomings or defects, they have, with the honesty of their hearts and truthfulness, included in the Vacha-namrut.  We shall consider here four such examples:

·      Once when Maharaj asked the Paramhansas to speak about

their own specialities, Muktanand Swami had said that if someone bad-tempered person was rushing with anger, and if he sees me, then his anger will get diluted.  Maharaj asks Muktanand Swami- by only seeing whom one’s anger is diluted-one question in Vachanamrut Gadhada II/27: “What causes anger to arise within You? Also, how much of that cause make you angry? Also how much of that cause does it take you to become angry?” Muktanand Swami replies: “Anger arises due to association with some objects or on seeing perversity in a peron; but it subsides instantly.”

·       Shreeji Maharaj says in Vachanamrut Gadhada III/33:“In the satsang fellowship, there are only a few devotees whose mind would not be affected by wealth, property, women, children etc., and who would not develop faith in those who fulfil the desires related to those things.  In fact, there cannot be many devotees who are like this.” Saying this Shreeji Maharaj continued: “This Muktanand Swami and Gopalanand Swami are like that, because in no way would they become impressed by anyone, no matter how great he may be-even if he were to show miracles.” Thus, by praising the state of these two top sadgurus, then said: “because, even though these two sadhus are so great, if they were to receive an abundance of honour, or if heaps of rupees and gold coin were to be placed before them, or if they were to encounter attractive women, then even though they are renunciates, they would not be able to maintain their integrity.  In fact, if they do encounter these objects, then it is doubtful whether they would remain on par with the lowest of our renunciates.  Why? Because the very association of those objects is such. ”

·       In Vachanamrut Gadhada III/28 Maharaj asks Brahmanand Swami, Shukmuni Swami and Sura Khachar, all three of them: “What flaws do you possess which would make you suffer a setback?” “ The three of them answered: Maharaj, we have flaw of egotism.  As a result, if a sadhu of equal status insults us, we become somewhat disturbed.”

·       In Vachanamrut Gadhada III/24 Maharaj says “The three senior ladies of thi place and Gopalanand Swami, Muktanand Swami, Nityanand Swami, Shuk Muni, Somla Khachar and Dada Khachar-all of you presently behave very well.  However, if from factors of place, time company and action were to become unfavourable then there is no doubt that your enthusiasm would not remain as it is now.”

        Several such facts can be found in Vachanamrut in which, there are indications to the defects, or shortcomings in the spiritual state of the editing santos like any other santos and devotees.  Had they wished,

They could have kept these incidents out of the Vachanamrut.  But because they were honest, they have not done so,.  That is why they have honestly attempted to put in their own words whatever had happened at that time and whatever Maharaj had said.   They have preferred to show Maharaj’s greatness instead of their own.

        Because of the honesty and the devotion of the editing paramhansas in the editing work, the authenticity of the Vachanamrut  containing Maharaj’s discourses has increased manifold.

2.6.3:  Historical AUTHENTICITY:

        The position of Vachanamrut as to its historical authenticity amongst the world’s religious or spiritual scriptures is unique. There is no specific information available as to when important scriptures of Hindu dynasty like Vedas, Upnishads, Purans, Smrutis, Ramayana, Mahabharata originated.  Different learned personalities offer different inferences as to their compositions.

        Similarly, there is no certain determining date or year available as to the compositions of the world’s leading religions like, Jain, Buddha, Christian,and  Islam.  In contrast, there is clear historical note of the time in Vachanamrut.

        The first paragraph of each Vachanamrut is proof of its historical authenticity.  This first paragraph clearly shows in which year (Samvat 1876, Samvat 1877, Samvat 1878 . .) which month (Kartik, Magshar..) 

The first or second fortnight of the month (sud, or vad, full moon or dark) which day (first, second …) and which town (Gadhada, Sarangpur, Kariyani, Loya, Panchala, Vartal, Amdavad, Aslali, Jetalpur)in  which place (Dada Khachar/Jiva Khachar/Vasta Khachar,Zeenabhai’s darbar,His own place, in Paramhansas place,

Shree Gopinathji, Shree Lakshminarayan or Shree Narnarayan’s mandir, or in Lakshmiwadi or Gomati Talav (pond ) facing which direction, (East, west, south or north) sitting on … type of seat (dholiyo, paat, gaadi-takiyo, palang, vedi, Oto, chotro, simhasan…etc)

wearing which type or clothes, ornaments, flower bouquets, and flower garlands, and talking to whom, all these details have been beautifully narrated  minutely, and in great detail.   It is a solid fact that no such historical proofs are available in such minute detail and information in any of the world’s philosophical and religions’ literature so far.

        Also, looking at the history of the worlds religions it appears that until now never have any religions’ founders’ discourses been noted during his/her lifetime.  It can therefore be understood that such discourses which have been published in book form after hundreds of years did not have the acceptance and approval of their narrators.  The discourses contained in the Vachanamrut have been noted in its narrator’s presence, not only that, but its editors Paramhansas have after editing it, shown it to Shreeji Maharj, and then obtained His approval as to its correctness and authenticity.

                                                                (Vachanamrut Loya 7)

        Thus, if there is any scripture in the world, which has been compiled in the presence of its narrator, who has not only seen it, but also accepted and approved it, it is only the ‘Vachanamrut.’

2.7  Unique Specialities of the Vachanamrut:

2.7.1:  Simple Gujerati style of prose.

        In the tradition of Hindu scriptures, Vedas, Upnishads, Purans, Smrutis, Mahabharat. Ramayan etc.,all the religious literature is available in Sanskrit.  Its philosophical scriptures are mainly in Sanskrit and that too, are written in aphorism.  It is therefore but natural that many of its readers would find them difficult to read and understand. That is why everyone is not able to take full advantage of such books.   Even the Acharyos have composed their commentary’s on Prasthantrayee in Sanskrit and explained their difficult meanings in a judicious style.  It is therefore difficult for a layman to understand their judicious Sanskrit language.

        But because the Vachanamrut has been written in simple Gujerati prose style, it is easy to understand.  That is why, even less educated

People can read it themselves, or uneducated people can, only by hearing it can benefit from it.

        Shreeji Maharaj has, by simplifying  the difficult mysteries of

the cream of all the scriptures, in simple Gujerati language, kept  them flowing to the lives of common man.

2.7.2  Light and efficacious style with full of illustrations:

        The prescribed subject of the Vachanamrut is spiritual.  It contains

explanations related to substances like jiva, Ishwar, maya, brahma, para-brahma,  and other subjects like austerities, renunciation, seva , satsang, restraint, dharma, gnan, vairagya, bhakti, trust, refuge, upasana, birth-death, reincarnation, the principles of karma, restrictions, freedom, the creation of the universe, its state, and destruction.   When all these substances and subjects, which are difficult and full of mysteries, are very difficult to be understood even by the most intellectuals, then, how can an ordinary person or uneducated people understand them?

        It is a fact that among the listeners sitting before Maharaj, there were extremely capable intellectuals like Muktanand Swami, Gopala-nand Swami, Nityanand Swami, Brahmanand Swami, Munibawa, Dinanath Bhatt and also half educated  and  uneducated people who could hardly understand colloquial gujrati from the villages.  Maharaj has explained by balancing his such difficult discourses of  spiritual nature and presented them before both these type of listeners so that everyone can understand them easily.

        To explain such difficult subjects of spiritual nature and its deepest mysteries in the Vachanamrut,  Maharaj has liberally illustrated them with traditional examples, original examples, stories and the subjects from the purans, incidents of the haribhaktos, metaphors, idioms and proverbs.  Maharaj expertise of using them is tremendous.

Whenever and wherever, and whoever, He wants to explain to something, He has liberally used proverbs, idioms, similes, examples etc., depending on the person.

        Sometimes, He uses different examples, subjects and things to explain a particular principle; or sometimes by using only one example, one incident and one person, He explains or teaches several principles and lessons. Sometimes, He simply mentions these things, and sometimes He illustrates a verbal picture.

        Let us some see some such examples from the Vachanamrut:

        Vachanamrut Gadhada I/23: “A pot that is filled with water and emptied somewhere, if another pot of water is subsequently emptied at the same place on the following day or the day after that, a pool of water will not collect there.  Why? Because the water poured on the first day dries up on that very day and the water poured on the second day also dries up on that same day. On the other hand, if a trickle of water were to flow continuously, a large pool of water could so be formed. Therefore, while eating, drinking, walking, engaging in any activity whatsoever-whether it be pure or impure- in fact, at all times, one should constantly keep one’s vrutti on God. While maintaining one’s vrutti constantly on God in this manner, one attains that abiding  elevated spiritual state.”

        Vachanamrut Kariyani 12: “If a man with teeth strong enough to chew raw chana were to eat a great many sour mangoes, then he would not be able to chew even boiled rice.  In the same way, if a person who is strongly overpowered by lust, anger etc., were to listen to these discourses with faith and persistence, then that person would no longer be capable of indulging in the panchvishayas.”

        Vachanamrut Loya 17: “Whoever has drunk sweetened milk that has been poisoned by the venom of a snake, even though he may be living at present, is sure to die-within half an hour or an hour, in the morning or in the evening, today or tomorrow, eventually, he will die.  In the same manner, he who identifies his self with body will definitely bear contempt for the sadhu and will eventually  fall from satsang-either after one month or after two months; after one year or after two years; or maybe at the time of death or even after death-he will certainly fall.”

        Vachanamrut Gadhada II/6: “A wealthy businessman, if he writes a draft to pay some other merchant, then although, it seems that the piece of paper is not worth even a single rupee, it is indeed money, only when one cashes the draft the businessman had signed does one subsequently receive a large sum of money from that very same draft.  Similarly, although at the time there may not seem to be any benefit in observing the moral do’s and don’ts, one who does observe dharma

by command of a great Purush ultimately attains liberation-just as one received cash from drafts.”

        Vachanamrut Vartal 12: “A king who is impotent, and who is about to lose his kingdom, and whose family line is about to cease, will still not be able to beget a son with his wife.  In fact, even if he summons impotents like himself from his entire kingdom and allows them to associate with his wife, she will not beget a son.  Similarly, no one attains liberation by hearing even holy scriptures like Gita  and Shrimad Bhagwat from one who does not have faith in God coupled with the knowledge of His greatness, Just as death is assured to whoever drinks  sweetened milk into which snake’s venom has fallen, similarly, no one can ever attain liberation by listening to the Gita or Shrimad Bhagwat from a person who does not have faith in God coupled with the knowledge of His greatness.  On the contrary, only harm can come from it.”

        Vachanamrut Gadhada III/12:“Just as one who is touched by the saliva of a rabid dog also becomes rabid, similarly, of one listens to the talks of or keeps affection for one who has perceived faults in God or His Bhaka, then both the persons who keeps the affection as well as the listener become like a non-believer.”

        From the above examples, it is apparent that Shreeji Maharaj had mastery over that wonderful art of explaining the principles through examples .  There are plenty of such examples and incidents in the Vachanamrut.  Maharaj has, by explaining the difficult truths of spiritualism in a very simple, pleasant, and light style established faith in the lives of ordinary people.

2.7.3: Question and Answer style.

       The Vachanamrut is a unique and uncommon even looking at the question and answer style of book.  Here, the relationship between those taking part in questions and answers, the saints and the devotees, is divine and friendly, and that of a devotee and God, Upasak and Upasya.   Whilst Shreeji Maharaj heartily desires for the ultimate  liberation of  all, the santos and the devotees are desirous of getting free from the eternal shackles of birth and death, and enjoy the permanent bliss of atma-parmatma.  The questions asked here are not asked simply for the sake of asking or just to satisfy the blank curiosity, but have been asked with a noble aim as stated above.

        In order that the habit introspection may develop in His devotees, originality of thoughts may blossom, and their spiritual knowledge become more firm and clear, Shreeji Maharaj, like a model educationalist, used to ask questions and answer them or sometimes ask the sanots and the devotees to ask questions which He would answer or ask the santos to answer.  In the whole of the Vachanamrut, sometimes Shreeji Maharaj asks questions, or sometimes the santos/devotees asks questions, and sometimes Maharaj Himself asks them to question/answer between themselves or inspire them to ask Him questions, and tried to explain the spiritual knowledge as simply as possible.

        Throughout the whole of the Vachanamrut containing 262 Vachanamruts, out of the total of 456 questions, 138 questions have been asked by Maharaj to sanots/devotees, whilst the rest of the 318 questions have been asked, either by the santos/devotees to Maharaj, or by his command, they have asked amongst themselves.

        In the Vachanamrut, after testing the internal desires, faith, understanding, and their state, in order that no defect remain in the sanots/devotees, Maharaj has asked them questions with the view of giving them proper guidance.  On the other hand, the santos/devotees have, whenever they found some obstacles in their process of salvation,

asked questions to get rid of them, and to improve the quality and the speed of the process.   It is clearly evident from the questions asked by them, that they have not asked these questions merely to show their intelligence or knowledge, or to fathom the oppositions knowledge.  Their curiosity is not vain or barren.  They do not wish to know something for the sake of knowing or understanding;  But they wish to learn something more, understand, and then proceed on that path, they wish to increase the tempo and its quality, or to get rid of the obstacles coming in that path.

        Let us read as examples some of the questions asked by the santos/devotees:

        Vachanamrut Gadhada I/24:“Brahmanand asked a question: Suppose there is a person whose indriyas are not drawn towards any of the vishayas nor do vicious thoughts arise in his antahkaran.  He also

has absolute faith in God. Despite this, though, a feeling of unfulfilment remains, and he feels despondent within, what can be the reason for this? ”

        Vachanamrut Gadhada I/62: “Thereafter Nirvikaranand Swami asked: Despite having the conviction of God, noble virtue are still not acquired, on the contrary, egotism and jealousy are increasing day by day.  What can be the reason for this?”

        Vachanamrut Gadhada I/78: “Shunyatitanand Swami then asked: ‘When a person practices satsang initially, he has deep affections for the sant and the satsangis, but why does this affection later decline?”

        Vachanamrut Sarangpur 5: “ Muktanand Swami asked a question: ‘Which method  of eradicating worldly desires is so powerful that that method alone incorporates all other means?”

        Vachanamrut Kariyani 7:  “Thereupon, Kashidas of village Bochasan asked Shreeji Maharaj a question: ‘Maharaj, renunciants follow the path of nivrutti, thus, they are able to keep their vruttis constantly on God. But householders follow the path of pravrutti, hence they are plagued with with countless worldly problems.  What understanding, then, must a householder maintain in order to fix his vruttis constantly on God?”

        Vachanamrut Gadhada II/33: “Thereupon Harji Thakkar asked “By what means can one’s observance of the vow of non-lust become extremely firm?”

        If we consider this and all the other questions asked throughout the Vachanamrut, we realise  to what extent the santos/devotees were

eager and desirous to proceed on the path of spiritual knowledge.

        All these questions have emanated from their curiosity and specially from their constant frictional struggle to know the spiritual philosophy and to get to the root of them.   That is why, any aspirant can find answers to any of the problems faced by him in his search for spiritual knowledge from this Vachanamrut.

2.7.4: Original meanings, definitions and aphorism teachings.

·       Original Meanings:

Shreeji Maharaj has, on the basis of His omniscience and experience, perfectly evaluated the deep mysteries of the spiritual words in His own original style.  Similarly, He has, clearly and explicitly explained the hitherto deeply remained and unfathomed mysteries of the scriptures, so that they may become more practical and more beneficial in everyday life.  Considering from every angle, the way He has explained so many facts of the scriptures in His own original style, they look more authentic  and original.  Let us look at one context.

    Many philosophers, acharyas, and religious leaders, have defined dharma differently.  The definition of dharma as ‘Good behaviour is religion’ is accepted to Maharaj also.  But, he has also given another special definition of dharma in Vachanamrut Gadhada II/9,  He explains “Thus, one who is intelligent  should intensely

maintain spiritual strength bases on the conviction of God.  Even the slightest strength based on this conviction will protect one from great dangers.  Shree Krishna Bhagwan has also said:

AvÃpm¼yAy  Fm<Ay #iiyt[ mhti[ Byit`!

{Swalpm-apyasya dharmasya trayate mahato bhayat)

The meaning of this verse is: ‘If one has the slightest strength based on the conviction of God, it will protect one from great calamities.’ Almost all the acharyas have interpreted the meaning of the above verse as ‘one’s dharma affiliated with karmayoga.’

       Now, if swadharma in the form of sadachar or karmayog cannot survive on its own in difficult circumstances, how can it  protect us? But, the strength of God who is the pillar and possessor of dharma, can only protect one in any circumstances.  That is why, the meaning given by Shreeji Maharaj of ‘swadharma ’ seems more appropriate and fitting.

·       Original definitions.

In His discourses Maharaj has defined in very short but infallible words the original definitions of  words like maya,moha, preeti, tyag, motap, dharma, gnan, vairagya, bhakti, ekantik bhakta, kharo bhakta, pooro bhakta, pakko bhakta, yathartha bhakta, dradh bhakta, sadhu, sant, sampurna satsang, nischay, adag nischay, paripakva nischay, dradh nischay, mahamtya-gnane sahit nischay, ashraya, upasana, manushya-bhaav, divya-bhaav, irshya, dosh, droh, etc.,

Let us read the definitions of some of the words as examples:

Preeti: (Affection) “He who has affection for his beloved God,  will never disobey the wishes as his beloved.  That is the characteristic of affection. ”                                              (Vachanamrut Kariyani 11)

Maya: “Maya is nothing but the sense of I-ness towards the body and my-ness towards anything related to the body.”(Vach.Gadh.III/39)

Moh:( Delusion): The characteristic of delusion is “not being able to perceive one’s own flaws.”                    (Vachanamrut Gadhada II/53)

Tyagi :(Renunciant) “A renunciant is one who has renounced worldly life, and accepted the garb of a renunciant, who does not harbour affection for asat objects i.e., objects other than the form of God.”                                                     (Vachanamrut Gadhada I/36)

Motap: (Greatness) “A person who forsakes vanity and worships God, should be known to be an extremely great devotee.”

                                                        (Vachanamrut Gadhada II/41)

Even if one goes through the giant ocean of all the scriptures, one may not find such original definitions like Maharaj’s.  They are like spiritual pearls and emeralds.  Through them aspirants can make their lives prosperous with inner wealth.

        Any aspirant, by keeping such useful definitions and under-standings before his eyes, and by acting on them and by making necessary adjustments in his life, can achieve the highest level of goals.

·       Aphorism teaching:

Shreeji Maharaj’s style of aphorism teaching is also distinct and unique.   He has neither used difficult words to explain simple subjects

or objects, nor has He used too many words.  As it is difficult to find pearls from the ocean,  similary it is also difficult to find virtues and essences which are useful in day to day life from talks which are unneccearily lengthty.  That is why Maharaj has not resorted to lengthy descriptions to explain any point.   He has not misguided or confused His listeners by expanding His teachings.  Whatever He had to say, He has said it in as few words as possible.  By using essential and appropriate words He has been able to bring into His teachings aphoprism and simplicity.   Even then, He has not let His teachings become unacceptable due to short and aphorismic style.  He has taught  in short and aphorismic style so that everyone can undertand it easily. Let us some examples of such aphorismic teachings:

Vachanamrut Gadhada I/1: “There is no spiritual endeavour more difficult than to continuously engage one’s mind on the form of God and there is no greater attainment.”

Vachanamrut Gadhada I/20: “For person who has attained satsang, realisation of his jivatma does, indeed, lie in his own hands.”

Vachanamrut Gadhada I/56: “Without the strength of his Ishtadev, no spiritual endeavours can be fulfilled.”

Vachanamrut Gadhada I/60: “To behave above the influence of  worldly desires is the dharma of one who is ekantik.”

Vachanamrut Loya 7: “Only one who is brahmrup has the right to

offer bhakti to Purushottam. ”

        Vachanamrut Gadhada I/51: “Only one who follows the commands of satpurush is behaving as the atma.”

        Vachanamrut Vartal 1: “One who aspires for liberation should most certainly develop enmity towards the mind.”

        Such aphorismic jewels, which can become constantly useful to every aspirant, are seen on every page of the Vachanamrut.

2.7.5  Clear, Decisive and Doubtfree:

       In the Vachanamrut, spiritual elements like jiva, Ishwar, maya, Brahma, and Parabrahma, and spiritual subjects like dharma, gnan, vairagya, Bhakti, tapa,(austerities) tyag,(renunciation) saiyam,(restraint) sewa, satsang, shraddha,(faith), Vishwas, (trust) bandhan,(restriction) mukti,(liberation) karma-siddhant,(principle of karma) punar-janma (re-incarnation) are explained in short, but clear, beyond-doubt, and appropriate manner.  Maharaj has especially taken great care to see that there does not remain any misunderstanding or defects in the understanding of the philosophical elements.   Maharaj has, sometimes by asking someone questions about these subjects-elements, removed their misunderstandings and doubts, or expecting that there may remain some defects in the description of their forms, has given a clear cut picture of these defects.  Sometimes, the param-hansas have obtained clear guidance from Maharaj about the prevailing misunderstandings in the society by raising doubts and questions.

        Shreeji Maharaj has, instead of explaining the spiritual subjects by discussing them, by His Greatness and experience given His final decision of what is right and what is wrong.  Thus, it can be said that he has never entrapped or put into imbalance anyone, anywhere.

        Explaining the decisive correctness of his teachings, Shreeji Maharaj Himself states :

        Vachanamrut Gadhada I/7: “No one is able to understand the philosophical principles found in the scriptures; in fact, all are confused by them.  Therefore, please listen as I explain these principles precisely as there. ”

        Vachanamrut Panchala 2: “In this maner, I have described the eternal principles of the sankhya-shastra and yoga-shastra having thoroughly pondered over them.”

        Also, in many Vachanamruts, He has Himself proved their reliability by saying that ‘this fact is true and there is no doubt about it.’  Let us understand from His own words with how much confidence and complete trust He speaks:

        Vachanamrut Gadhada I/18: “Countless have become muktas and countless more will become so.  Amongst them, none have been able to indulge in pleasures of the senses and yet remain uninfluenced by them.  None will be able to do so in the future; nor is there anyone like that presently. Even one who has endearment for countless millions of years is incapable of remaining uninfluenced amidst temptations.”

        Vachanamrut Sarangpur 11: “Hence, whether it takes one life, or

innumerable lives, only when develops the previously described  characteristics and becomes extremely free of worldly  desires, does one become worthy of attaining the Grace of God, and only then will one attain ultimate liberation. Without it, one will definitely not attain it.”  

Vachanamrut Gadhada II/21: “Whether this principle is understood  after being told once, or after being told a thousand times, whether is is understood today, or after a thousand years, there is no option but to understand it.”

Vachanamrut Gadhada II/35: “Regardless of houw much a person may have mastered Samadhi or how thoughtful he may be, if he begins to stay in the close company of women, there is no way in which he could maintain his dharma. Similarly, regardless of how staunch a woman may be in observing dharma, if she stays in the close company of men, then she would also, in no way be able to maintain her dharma.  Thus, no one should believe that men and women can stay in each other’s company and still be able to maintain their dharma. This fact is true and no one should doubt it.”

        We saw above some truthful examples of Shreeji Maharaj’s talks.

Such compact illustrations are on every page of the Vachanamrut. There cannot be such solidity in His sayings without the abundance of experience, and omniscience.  It will be difficult to find someone in the annals of the world’s spiritual history except Shreeji Maharaj who can

write or speak with such conviction and firmness without leaving His listners in the least doubt, suspicion, or hesitation.

2.7.6  Systematic sequence of Philosophy and self-realisation.

       Shreeji Maharaj’s teachings in the Vachanamrut is not related to one aspect, but is in systematic sequence of all aspects, means and talks.  That talk either be on the forms of jiva, Ishwar, maya, Brahma and Parabrahma or relating to self-realisation, but He has fully explained them from all the angles. He has not left the slightest imperfection in it.  Whatever He says, is based on self-experience and

after thinking from all the necessary angles and balanced with all the scriptures. He does not talk from any one angle or only of one aspect.

·       Systematic sequences of Philosophy.

God’s real form can only be understood through the four scriptures

Like sankhya, yoga, Vedant, and Panchratra, after explaining minutely as to what type of obstacles befall  when one tries to understand it on the bases of any one or other three scriptures, Maharaj says in Vacha-namrut Gadhada I/52: “However, if one attempts to realise God using all four sets of scriptures together, then the flaw raised by one understanding of one set of scriptures is corrected by one’s understanding of another.  Therefore, he who understands God using all four sets of scriptures together is known as being completely enlightened. If he ignores one set of scriptures, he is known as being three quarters enlightened.  If he ignores two sets of scriptures, he is known as being half enlightened. If he ignores three sets of scriptures ” 

he is known as being quarter enlightened.   If ignoring all four sets of scriptures he acts according to his own mentally concoted interpreta-tions of the scriptures, then even if he is aVedanti or one with upasana, he is lost’ he cannot be said to have found the path of liberations.  Thus, such a vedantic gnan hypocritical, and a person with such upasana is a hypocritical devotee.”

        Explaining  that the complete enlightenment is to understand God only through the four sets of scriptures together, Maharaj states in Vachanamrut Gadhada III/2: “Only one who realises God through these four scriptures can be said to possess total gnan. For example, only when one sees with one’s eyes, does one come to know that milk is white; only when one smells with one’s nose does one come to know its smell; only when one touches it with one’s finger, does one come to know whether it is hot or cold; and only when one tastes it one’s tongue, does one come to know its tastes.  In this manner, only when milk is tested through all of the indriyas can one totally know its nature; it cannot be totally known through one indriya alone.  Similarly, one realises God’s nature totally when one realises it through its four scriptures, i.e., the Vedas, etc., To have such knowledge is called total gnan. ”

                From the above two contexts of the Vachanamrut one can see that whatever Maharaj has talked about philosophy, He has said it after deeply thinking from all the angles and as systematic sequence of all the scriptures, and therefore is completely and totally real.

·       Systematic sequence-Road to self-realisation.

Sheeji Maharaj has introduced the way to self-realisation also with all the aspects and co-ordination of all the scriptures.  Some books are only based on the religion, whilst some on tyag and tap, some on bhakti and some solely based on the gnan.  Thus, it would seem that some books or some preachers, by giving credence to one particular track, try to lead the aspirants on that track only, in that respect, the Vachanamrut is a different kind of book, because, in it, there is a systematic sequence of all the necessary ingredients in ample quality for the aspirants on the road to self-realisation.  To promote the jiva

from jiva-dasha to Brahmi-sthiti, and to enable them to realise His Akshardham, Supreme Lord Swaminarayan has, given firm guidance to the student of Brahmvidya, whenever, wherever and in whatever quanitity required, from KG level to P.Hd level as per their requirements.

        As an example, in a recipe of cooking potatoe vegetable, if the ingredients like potatoe, oil, water, salt, papper, tomatoes, and other necessary spices are added at the appropriate time and appropriate quantity, then only the item would become tasty and eatable.  But with only potatoes, or water, or oil, or only one ingredient, it cannot be called an item.  Also, in the recipe, if the salt is in excessive quality, or other ingredients are in excessive quality, the item is not suitable to eat.

Similarly, in the path to self-realisation, faith in God, upasana, submission, Greatness, Divinity combined with dharma, gnan, vairagya, bhakti, austerities, (tap),renounciation,( tyag), non-violence (ahimsa), japp, tirth, meditation, scripture reading etc., mediums and the need of satpurush to accomplish them in what proportion, where, when, and how has been clearly explained by Shreeji Maharaj in the Vachanamrut.   He has not stopped by indicating only of the many endeavours He had done, but, instead, whenever and wherever necessary, He has taken care to see that the aspirant does not stop there and end his sadhana prematurely.

2.7.7 Clear explanation of the obstacles.

       Anyone who has studied all the religious scriptures and balanced them with the Vachanamrut, is bound to notice this special uniqueness of the Vachanamrut.  In addition to philosophical knowledge and clear definitions of ‘do’s and don’t’s’, but there is also clear explanation of the obstacles in the path of self-realisation.  A clear verbal picture has been presented of where, what and which type of obstacles can come in the path of the person beginning from jiva-dasha and reaching upto brahma-dasha.  And after explaining the different type of obstacles, remedies have also been explained of how to overcome them.

        Maharaj has insisted on knowing and to escape from it, staying away from outer kusang, and internal kusang.  The greatest obstacles in the path to self-realisation are mainly human trait in Bhagwan and satpurush, and disliking, defect and betrayal of the devotees.  Why, how, and in whom this human trait or disliking occurs, that, and also in order that they do no occur, Maharaj has indicated different remedies  according to the state of different aspirants.

        Similarly, He has also clearly described the loss to the devotees on spiritual process from habits such as kam, anger,greed, pride, vain pride, jealousy, envy, ego, expectations, desire, body consciousness,  desire for worldly happiness, intense fascination, equality, offending, enmity towards devotees, attachment etc.,   He has also explained where, when, whom and how these habits can polute the process of self-realisation, and has prescribed the remedies according to the different categories of the aspirants to get rid of these habits,  the sanots-devotees have also, whilst treading on this path, asked questions about where, and what obstacles come in their ways, and asked for remedies to overcome them, and Maharaj has also prescribed to them, at the required time, the required remedies.

        Thus, Maharaj has, given perfect, useful, and obstacles free guidelines for any aspirant treading on the path of self-realisation.

        Until now, we have been looking from different angles about the Vachanamrut being an invaluable scripture of Brahmvidya.  Now, we shall be looking at Swamini-vaato, as the invaluable scripture of Brahmvidya.