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Gems From Vachanamrut


Vachanamritram' is the quintessence of the Vedas, the Upanishads, the Vedant Sutras, the Bhagawad Geeta and other Scriptures. It is the book of the nectarine words of Lord Swaminarayan. It is a revealed text in as much as the words have come straight from the mouth of Shree Swaminarayan who was the Ultimate Reality Himself.

It is in the form of dialogues between the disciples and the Lord in the general assembly of His followers at different places like Gadhada, Sarangpur, Kariyani, Loya, Panchala, Ahmedabad and Vartal. There are 262 talks in all, compiled and edited by four of His eminent saints, namely, Muktanand Swami, Gopalanand Swami, Nityanand Swami and Shukanand Swami. In the entire volume it would be difficult to find a single word that is redundant or out of place, or a thought that is unnecessary or out of keeping with the plan of salvation unfolded in the scriptural text.

It is the very first book in prose in Gujarati language. It is outstanding among the religious classics of the world.

One peculiarity of the book is that every one of these talks is prefaced with a short pen-picture of Shree Swaminarayan, with the precise record of the date, place and time of the discourse, thus bearing out the historical testimony. Shree Swaminarayan has referred to Himself as the Supreme Godhead in the Vachanamrut.

The philosophy of Akshar and Purushottam is rooted in the Vedas, the Shrutis and the Smritis. It has therefore a divine fragrance and magnetic attraction. This is the path of dedicated devotion which demands persistent spiritual endeavour in life.

We welcome all to partake of the gracious blessings of Lord Swaminarayan.

Note: The following is the key to the references given in the brackets:

Gad.I - Gadhada Section One

Gad.II - Gadhada Section Two

Gad.III - Gadhada Section Three

Sar. - Sarangpur Section

Kar. - Kariyani Section

Loya - Loya Section

Ah'bad - Ahmedabad Section

Vartal - Vartal Section

Pan. - Panchala Section

The numbers referred to in the brackets indicate the respective number of the discourses delivered in those places.

Satsang (Company of Saintly People):
The divine contact of a God-realised saint is like the magic stone and the tree which gives the desired fruits. (Gad. I-14)

By cultivating the contact of a God-realised saint, who sincerely observes the five holy injunctions, the force of Bhakti flourishes. (Gad. I-29)

It is by the contact of a God-realised saint that the ego and the attachment towards the body and the relatives of the physical body dissolve, and a deep attachment towards God develops, which consolidates an unflinching devotion to God in one's heart. (Gad. I-8)

One who with purity and love dedicates himself to this satsang will be redeemed of all his sins and will experience Brahmic bliss in this very life. (Sar.-9)

If you cannot fully engage your mind in meditational thoughts of God, you should firmly resolve to remain in the company of a saint possessing the attributes of Dharma, Jnan, Vairagya and Bhakti. (Gad. II-48)

If a man desires to be redeemed, he should be attached to this Holy Fellowship with no worldly desires. (Gad. I-70)

Kusang (Company of Vicious People):
One who seeks ultimate redemption should always remain away from nastikas (who believes only in karmas and do not recognise God as the giver of the fruits of karmas) and Shushka Vedantis (who profess; 'I am Brahman' and therefore have no moral obligation. They thus indulge in antinomianism.) (Gad. I-48)

If God does not manifest on earth one should contact His brahmanised saint and dedicate himself at his lotus feet which will also bring him ultimate salvation. (Vartal -10)

The saint who is singularly devoted to God and who possesses the attributes of Swadharma, Jnan, Vairagya and Bhakti is the upholder of Bhagawat Dharma. The Jiva can be released from Maya only if he keeps himself in the company of such a saint. (Gad. I-54)

One who desires to redeem himself should feel that the transcendental bliss which emanates from the divine person of God and His brahmanised saint is the only bliss to be enjoyed in life. One should therefore be attached to God and His brahmanised saint with as deep affection as one bears towards one's own body. Their glory should be upheld at the cost of one's own reputation, honour or even life. (Gad. III-7)

Offering dedicated devotion to God manifesting on earth, singing His praises, chanting His name and observing the rules prescribed for everyone according to the stage of his life, these four would ensure one an easy redemption. It is as easy as crossing an ocean with the help of a ship. Whereas, to attain redemption by endeavouring to realise one's own Atman is as difficult as crossing the ocean by swimming. (Gad. II-35)

One who desires to be redeemed should cultivate animosity with his mind. (Vartal -1)

The knowledge of the divine form of God and also of His infinite powers and Lordship is the only supreme sadhana by which one can attain moksha. (Gad. I-57)

One who has fully known the manifest human form of God is said to have attained ultimate salvation. (Kar.-7)

After Physical Death:

When an Ekantik bhakta casts off his body, it merges in the divine form of Shree Krishna. But the merging, however, is not in the manner of the merging of rivers into the ocean or flames into a fire. It implies losing oneself in divine devotion to Shree Krishna Vasudev..... just as a wealthy person having no child is totally lost in the child if he gets one. Similarly, a true devotee overwhelmed by the exuberance of bhakti is totally lost in the divine form of God, but does not lose his entity. An Ekantik bhakta having such unbounded love for God is attached singularly to God only. Without Him, he would feel as if the miseries of the whole world had fallen upon him. (Gad. II-38)

Sakshatkar (State of God-realisation):
One who has the darshan of God or who hears His talks, if he mentally recalls the darshan or the talks, is sure to reach the state of God-realisation. Otherwise, he loses the thread or divine contact even if he has darshan of and listens to God for life. (Sar-3)

Deep attachment to a satpurush or a brahmanised saint leads one onto the path of self-realisation, inspires in him the knowledge of the glory and grandeur of such a satpurush and helps him attain God-realisation. (Vartal-11)

Spiritual Vigour:
One should develop irrevocable ties of love for God and His brahmanised saint, and should engage with profound dedication in their service, and with such dedication should offer devotion to God. This spiritual endeavour will bring in for one the acme of spiritual vigour. (Gad. II-63)

Pragat (God is ever Manifest):
The knowledge of the divine greatness of Shree Rama and Shree Krishna who were the previous incarnations is realised by everybody. Even their devotees, viz., Narada, the Sanaks, Shukadevji, Jadabharat, Hanuman and Uddhavji, are also very devoutly hailed as divinely great. The same human manifestation of God and His brahmanised saint, who are visible before you, then there is nothing more for anyone to attain in total redemption. (Gad. II-21)

Love and affection, with which you are all attached to God in heaven, if bestowed on God manifesting here on earth, or on the brahmanised guru, will enable you to attain that knowledge which can keep you detached from mundane objects and inspire you to enjoy abundantly the bliss of God. You have attained that contact of a brahmanised saint here, as you would wish to have in the divine abode of God after death, and have therefore attained paramapada (the highest bliss) and release from the bondage of Maya here, even though embodied. (Gad. III-2)

Undesirable bodily instincts are reduced by undergoing austerities. The instincts of passion, taste, smell, etc., which emerge in the mind would not be eradicated by merely undergoing physical austerities. Therefore, the mind should also be engaged in constantly thinking, "I am Atman separate from the thoughts which arise within my mind and I am blissful." One undergoing physical austerities and conditioning of the mind to the atmic thought consciousness is definitely a great saint. (Kar.-3)

A saint should live in fear of God and should shed his ego and should be so humble as not to hurt the feeling of even the smallest of beings, as that is the behavior which adds to the glory of his saintliness. (Gad. I-62)

One who eschews all attachment to his body or bodily relations, takes himself to be the Atman, eradicates all worldly desires and with the fullest realization to his obligation to dharma, offers worship to God, is a saint. One who has attained fully these attributes of the saint has established total rapport with God. (Gad. I-44)

A saint who feels that he is the Atman, and does not identify himself with the body, either gross, subtle or causal; such a saint always remains conscious of God seated within his Atman. He is always with God in the divine realm of God....One who has the darshan of such a saint should always rejoice with the feeling that he had the darshan of God. (Sar.-10)

A saint with such understanding is so highly respected by Me that I would rub the dust of his feet on My head, I would be pained to harm him and would long to have his darshan ....such a devout man is so dear to God that He bestows His highest powers on him, and empowers him to redeem millions of souls only by his darshan, for his darshan is equivalent to the darshan of God Himself. (Gad. I-37)

A devotee having fully developed Jnan, Vairagya, Bhakti and infinite other redemptive attributes gains the power to sustain God within him fully, and thus becomes totally possessed by God. God bestows on him His infinite powers for the redemption of many jivas......such a saint gets the power to support various universes. (Gad. I-27)

The development of the attributes of saintliness by such spiritual thinking gains for him an unparalleled position. Just as a Queen enjoys all the rights and privileges of the King, such a saint also enjoys divine favors from God. His spiritual endeavor culminates in such an enviable divine status as that of God. (Gad. II-22)

As one offers worship to God by performing rituals, similarly the choicest devotee of God also should be equally offered worship by performing the same rituals and offering the same sanctified offerings which are graced by God. Such a devotee, even if he is imperfect in his devotional fervor, would attain perfection during this very birth, even though his fervor of devotion is so weak as to take ten births or hundreds of births to attain perfection. Such is the blessed grace proffered by God to a devotee who offers worship to His brahmanised saint on par with Him. (Vartal -5)

What are the attributes of a saint who is worthy of being worshipped at par with God?.....Such a saint has subdued the three gunas out of which the sense-organs and the antahkaranas are evolved but is never subdued by them; he is engaged in activities relating to God only, he observes Panch Vartamans assiduously and even though being brahmanised he offers his worship to Lord Purushottam. A saint with these attributes cannot be categorized either as a human being or as a deva, since neither a human being nor a deva possesses these attributes. Therefore, such a saint even though in the garb of a human being deserves to be worshipped at par with God. (Gad. III-26)

One who has discarded the ego of his physical self, who is totally detached and who greatly fears to transgress even minor tenets and if ever transgressed by him feels penitent as if he had transgressed a major tenet, such a saint is a great devotee of God. One should be deeply attached to him and should serve him whole-heartedly. (Gad. III-38)

Who Is Not Drawn Into The Vortex Of Wealth And Woman:
One who unflinchingly believes that the Brahman who transcends both Prakriti and Purush is the only truth and everything else is mythical, and feels that he is not the body but pure Brahman, and having been so brahmanised by the contact of this Brahman devotes himself to the service of and devotion to God the Parabrahman, and discards with disdain all the evolutes of Prakriti and Purush by developing total detachment to all the evolutes, would never be drawn into the vortex of both wealth and woman. (Gad. II-30)

Bhakta (Devotee):
God and His brahmanised saint continue to manifest in Bharat Khanda. Those Jivas who know them as such in their true form are recognized as bhaktas. (Vartal-19)

He is the true satsangi - a devotee - who has realized the immutable Atman and with such atmic bhav has established rapport with Parmatman, who is the ultimate Truth. (Gad. III-39)

The state of divine sublimity that a devotee attains by virtue of his earnest devotion, develops in him a sense of subservience and glory towards all the devotees of God whom he would rank as great. (Gad. I-58)

One who has known the glory of God he only knows the greatness of His devotees. (Gad. II-17)

One who devotedly serves God always behaves as Atman, which is his true self, and takes the physical body as perishable. He, however, does not desire to enjoy anything without first offering the same to his Lord for being blessed by Him. And finally he would never behave in a manner contrary to the wishes of God. A devotee possessing these attributes is a real servant of God. (Gad. I-14)

One who does not aspire for the four aspects of mukti and merely desires to serve God is called a nishkam bhakta..... The Geeta also says that he is a Jnani who has no desire excepting the desire to serve God. (Gad. I-43)

The actions of God, when in human manifestation, should be totally taken as divine, and no doubt should ever be felt in His divine working. He can then be called a sincere devotee. (Gad. II-10)

One who has no vasana except that of God and is brahmanised and offers devotion to God is called an Ekantik bhakta. (Gad. I-11)

One who is drawn either by an alchemist or by such performances meant to provoke carnal desires, and is still in this Holy Order, should be considered an outcast. (Gad. II-39)

Bhakti (Devotion):
Shravanam Kirtanam Vishnoho

Smaranam Padsevanam,

Archanam Vandanam Dasyam


Such dedicated worship with its nine characteristic features is called bhakti. (Gad. I-40)

A devotee, who either sings or chants the holy name of God or is engaged in unbroken chanting of the name of Narayan, should do so with his mind always focussed on God. (Gad. I-22)

One should try to offer such love to God, realising His redemptive attributes, and thus seek repose in Him. This is bhakti..... culmination of such devotion is Paramapada. (Gad. II-10)

I would not be attracted even to a most virtuous person like Narada if I found that he lacked devotion. (Gad. I-37)

Those who offer me their unflinching devotion with implacable faith, and without the least trace of jealousy towards other devotees, are extremely liked by me. (Gad. II-52)

Love or devotion without having the knowledge of the full-fledged Glory of God would ultimately vanish, just as a girl affected by tuberculosis dies without attaining maturity. (Sar.-5)

The intensity with which one engages himself in utter devotion in the service of the realized saints like Shukadevji, the Sanaks, etc., generates in his heart, by their grace, the realisation of the Divine Greatness and Glory of God by which is awakened in him consecrated devotion of God. (Gad. III-5)

One who remains detached from the influence of Kshetra and offers devotion to God in conformity with his dharma, such singular devotion is the true characteristic of Ekantik bhakti. He is a Jnani and the best amongst all devotees. (Pan. 3)

One who is brahmanised, with such realisation of the knowledge of God, is only selected for offering dedicated devotion to God. (Loya-7)

How To Become Brahmanised (liberated):
If he discards the evil influence of the body and feels : "I am Brahman - the released soul beyond Maya" and constantly meditates upon this Brahman, he would become enlightened with the redemptive attributes of Brahman. (Gad II-31)

Yoga Yajna:
The ten indriyas and the eleventh mind should be withdrawn from their respective objects and should be applied to Brahman only. This type of yajna is known as Yoga Yajna. (Gad. II-8)

Jnan Yajna - Antardrishti (Introspection):
The devotee who draws all his organs inward towards God is said to be performing jnan yajna. This indrawn vision or antardrishti is the application of the mind to God either outside or within. (Gad. II-8)

The performance of jnan yajnas will ultimately win you the realisation of yourself - the Brahman. The manifestation of Para-Brahman in the pure self of Brahman is the culmination of the sadhana of jnan yajna. (Gad. II-8)

The contact of a brahmanised saint helps to foster love for God. (Gad.I-44)

A devotee who has an intense love for God would always willingly abide by all His orders but would never act against His wishes.(Kar.-11)

One who has deep affection for God establishes an unbroken mental contact with Him. He would not even for a moment think of anything except God and would feel that any lapse in such contact is a flaw, meaning deficiency in his love for God. (Gad. I-44)

A devotee should develop such irrevocable attachment to a saint as he has either for his wife or sons or parents or brothers. Such deep attachment will bring him, a sense of great fulfillment. (Gad. II-59)

The great Acharyas hold the view that one should attain the Gunatit state (transempiric state) and offer brahmanised love to God. (Gad. II-43)

Deep Attachment To God And His Brahmanised Saint:
One who is deeply attached to God and His brahmanised saint has in great abundance realised satsang as the only sadhana for ultimate redemption. (Gad. II-54)

Nishchay (Firm Faith In God):
The scriptures say that Panch Vartamans, viz., Nishkam, Nirlobh, Niswad, Nisneh, and Nirman, are the vital redemptive attributes that a saint must possess. The saint in whom these attributes are displayed is said to have established rapport with God. Therefore, his words should be taken as the ultimate truth, and the knowledge of God that he infuses in the disciples is the ultimate knowledge and the eternal truth. (Gad. III-27)

It is only in proportion to the devotion that one offers to God manifesting on earth, that to that extent only one can realise this difference between chit and achit. (Gad. I-56)

One who has an irrevocable knowledge of God in human form here should not desire anything else except Him. (Gad. I-9)

One who has known God in human form thus indomitably has attained the Nirvikalp state. He is also the Sthitaprajna. (Gad. II-17)

Upasana connotes a specific understanding that God is always sakar, with form, and even when a devotee is brahmanised, in such a highly spiritual state, he indomitably upholds this truth.(Gad. I-40)

When death, which is like an ocean, is to be overcome, it requires the help of unflinching devotion and dedication to God even for a devotee who may have developed atmanishtha. One, therefore, should profoundly learn and tread the path of Upasana. (Gad. I-61)

The spiritual aspirant should identify himself with Brahman, and worship Para-Brahman, as his Lord, upholding the ideal of Swami-Sevakbhava (master - servitor relationship). (Gad. II-3)

Without utmost devotion to God and His meditational worship, it is impossible to realise one's own Atman, and consequently the Parmatman seated within this Atman. (Gad. III-36)

One who observes the injunctions laid down by a brahmanised saint is said to have developed atmasatta. (Gad. II-51)

Bliss and Suffering
Those who do not belong to God reap the fruits of their karmas according to whether they are bad or good. The ascetics (or sadhus) and the house-holders should implicitly obey all the rules laid down for them, and the slightest flaw in such observance brings trouble. An implicit obedience brings about bliss. (Gad. I-34)

Service of a brahmanised saint is available to one who has performed many sanctified actions, but not to one who has performed a few sanctified actions. (Gad. II-59)

One who indulges in the service of the Lord and His devotees, and would not even pass a moment without such service, will be redeemed of even the most vitiated desires that may erupt from within his heart. (Gad. II-25)

Mere physical renunciation of the world without eradicating evil instincts which disturb devotion would render such renunciation vain.
(Gad. II-57)

The divine bliss emanating from the divine abode of God possesses such superlative elegance that all other enjoyments of mundane objects pale into insignificance before it. Therefore, after hearing the many divine episodes from the life of God, a seeker, when he realises this truth, feels that mundane happiness is a mere myth before this divine bliss. This is vairagya (detachment).
(Gad. II-10)

Just as a very rich man draws a bank draft, apparently the draft seems to be a piece of paper but on being exchanged yields money, similarly, the rules of vidhi and nishedh sanctioned and prescribed by the great seers, if observed with due reverence, ultimately ensure redemption.

(Gad. II-6)
The rules of vidhi nishedh possess sanctity and should be respectfully observed. One who defies these rules spells one's own spiritual downfall.

(Gad. I-42)
One who discards the rules of dharma under the pretext of possessing knowledge of God or devotion to God, which is no doubt a redeeming factor, he commits a sacrilege. And one who talks so should be ousted immediately. (Gad. I-77)

One who offers devotion, hears the divine episodes from God's life, chants His name and yet if he lacks in dharma, he is a great sinner and is like one who desires to cross the ocean by swimming with a big stone over his head.

(Gad. II-35)

A devotee who offers worship to an idol (one of the prescribed eight types) should observe all rules of sanctity before such an idol as he does when he offers worship to the living God. As God dwells with all His powers and divinity in the brahmanised saint; all rules of sanctity should also be observed. (Gad. I-68)

He is dear to Me who scrupulously observes the code of celibacy. He will be in constant communion with Me here as well as in Akshardham. (Gad. II-33)

Ekantik Dharma
The state of realisation can be attained only in the company or by the grace of a realised saint who has attained rapport with God. (Gad. I-60)

Male-Female Discipline
People often say that if the mind is pure, purity prevails everywhere. But this is misleading in as much as even the most pious or the one enjoying samadhi, if he is caught in a woman's glance, he is sure to vitiate. Similarly, if a pious woman develops contact with men, she is sure to be deprived of her chastity. Such uncalled for mixings of even pious men and women will definitely deprive them of their chastity. This is an indisputable truth. (Gad. II-35)

Knowledge of the Glory of God
So long as the mind gets attracted towards sense-objects, it lacks such knowledge of the glory of God. (Gad. II-4)

If one has fully known the infinite greatness and divine powers of God, one would sustain no interest anywhere except for the God whom he has so known. (Gad. I-78)

Guru Dattatreya received inspiration from the five bhutas; the moon, the beast, the prostitute, the virgin and his body, similarly, one who can draw such inspiration from the saint who possesses such virtues can consolidate his position in satsang. (Loya-5)

Those who aspire to infuse the redemptive attributes in them should cultivate interest in listening to the scriptures and episodes from the life of God. They would then proportionately get detached from the world, and their baser instincts of anger, covetousness, carnal desires also would be destroyed. However, one who is averse to hearing the scriptures or is not inclined to take part in spiritual discourse will never attain the higher virtues. (Gad. III-24)

Redemptive attributes can be achieved by one who always hails God or His brahmanised saint in human form as totally divine. And one who cannot visualise such divine virtues of God or His brahmanised saint does not get such virtues.(Gad. I-73)

One who is overpowered by vicious instincts and yet visualises divinity in God will ultimately be extricated from all his vices. (Gad. I-24)

The ego of one's own self is the source of all evils. If that is discarded, all evils fritter away. And the great redeeming virtue of believing and behaving as Atman separate from the body, if imbibed perfectly, brings in all other virtues in its wake. (Loya-6)

One who has established a divine relationship with God naturally imbibes all His redemptive attributes. (Gad. I-62)

Grace of God
The grace of God would be bestowed upon a devotee who strictly observes the rules of the Varnashram Dharma, who develops atmanishta (i.e., belief in his own self as 'Atman' only, discarding the consciousness of the physical body,) who is not attached to anyone but God, and who offers selfless devotion to God, realising His infinite greatness and unfathomable powers. The fulfilment of these four salient attributes of Ekantik dharma would abundantly earn for a devotee the grace of God. (Gad. I-21)

God is pleased only with those who recognise His divine form, powers and doership. (Vartal-2)

God showers all His blessings upon those who with mind, body and speech serve His devotees. He becomes apathetic towards those who malign His devotees. (Gad. II-28)

The influence of all good karmas would be wiped off if by mind, speech or deed, one hurts or maligns the choicest devotee of God or the incarnation of God. Consequently, one would suffer the horrors of hell on this earth. And, conversely, if God or His choicest devotee is propitiated, one would be redeemed of all one's sins which are likely to lead him to hell.(Gad. II-45)

Cause for Births and Deaths
The Jivas thrive on the enjoyment of the Panchvishayas, either externally or internally. When he does not have an opportunity to enjoy the Panchvishayas externally Ð maybe because of their unavailability or because of his renunciationÐhe inwardly nourishes such desires, and enjoys the Panchvishayas either mentally or through the cognitive organs. But he cannot totally abstain from enjoying the Panchvishayas even for a moment..... One who has outwardly renounced the Panchvishayas and still internally thrives by such attachment to Panchvishayas through his cognitive organs Ð such deep attachment for the Panchvishayas within becomes the cause for his rebirth. (Ah'bad. -3)

Perfection in vairagya, tapas, swadharma and the observance of ethical rules help one to establish control over the senses. And the mind can be controlled only by offering consecrated devotion at the lotus feet of God, with the fullest knowledge of His greatness and infinite powers.(Gad. III-11)

The senses and the antahkaran should be constantly kept engaged in the observance of the various ethical and moral obligations, and in such state of control kept constantly drawn towards God only. They should be treated as enemies. If they are allowed even the slightest liberty, the vicious influence of fulfilling carnal desires will pounce upon him and will spell his total regress from the spiritual path. (Pan-3)

The sense of taste, if fully controlled, helps in controlling all other sense-organs. (Loya-8)

One who with due discrimination enjoys pure Panchvishayas as prescribed by the scriptures, becomes so pure at heart as to retain the divine reminiscences of God within. If, however, he enjoys without discrimination the Panchvishayas, his mind will surely be polluted. (Gad. 1-18)

Baser Instincts (Carnal Desires)
To establish control over the mind.... to gain control over prana.... and strict observance of the rules prescribed in this Fellowship by all....One who fully employs these three sadhanas will definitely get the vigour to observe total celibacy.(Gad. II-33)

One who punishes the senses by imposing austerities and if the antahkaran so indulges, it is also denied its desires by such awakened thought-consciousness; only then will one be able to drive out these baser instincts of carnal desires. (Loya-1)

Feeling and behaving totally as Atman, implicit observance of eightfold celibacy, observance of five injunctions, viz., Nirman, Niswad, Nisneh, Nishkam and Nirlobh, and realising the infinite glory of God in human form will help one to eradicate carnal desires totally.... Realisation of the glory of God is the only remedy to eradicate carnal appetite totally.(Loya-1)

During young age if one takes less food and willingly bears the severity of the climate with such thought-consciousness, and remains in the company of a great saint, the instincts of passion, etc., would slacken. (Loya-8)

The instinct of anger is like the contagious saliva of a mad dog. If this poisonous saliva touches an animal or man, each dies in agony. The infection of the instinct of anger is, therefore, like a dog's poisonous saliva, and would deflect a saint from the path of saintliness. The instinct of anger can be compared to the vicious nature of a butcher, an assassin, a tiger , a leopard, or a poisonous serpent. They are extremely harmful and are likely to take life, if one comes in contact with any of them..... It would make those who imbibe it appear cruel. (Loya-1)

If a tiger is heard roaring on the outskirts, nobody will come out, and all will be struck with fear. Similarly, the slightest tinge of anger will definitely create its ghastly impact. (Loya-1)

The realisation of the glory of God and also that of His brahmanised saint wards off evil of ego. (Loya-16)

One filled with the sense of sheer envy always feels absolutely belittled when anybody other than himself is honoured or respected. (Sar. -3)

Under the vicious influence of envy, one is apt to malign a devotee. One should shed this instinct of envy totally. (Gad. I-4)

If at all anyone sustains a feeling of envy for another, he should try to imbibe his virtues of which he falls short and for which he feels envy.(Gad. I-4)

Svabhav (Evil Instinct)
Those who seek emancipation should realise that the evil instincts of passion, anger and the like are enemies within. (Gad. II-15)

One who is full with the bliss emanating from the Atman can repudiate all frivolous calls from outside for the generation of such desires. He thus overcomes the vicious instincts of carnal desires, etc. But mere fasting alone does not help one to overcome such desires. (Gad. II-2)

One who persistently contemplates on God's talks and honestly takes to satsang can reclaim his mind from the vicious influence of rajas. (Gad. I-30)

A devotee who has realised God and has known His glory, his antahkaranas and indriyas are so affected by the impact of such knowledge that his mind cannot think of mundane objects.(Gad. I-24)

A devotee who lacks vairagya should profoundly serve the lotus feet of a brahmanised saint with singular attachment, and should obey implicitly all the rules prescribed by God. God then, pleased with his devotion and sense of service, confers grace on him and with all compassion blesses him that all the vicious instincts of anger, passion, carnal desires, etc.,be removed from his heart and in no time they are removed. (Gad.II-7)

Finding Faults
One who regards himself as full of all virtues and finds faults with others, even though he is considered to be an outstanding devotee, he is sure to fall from the path of devotion. (Gad. II-26)

Throwing calumny at either God or a devotee of God is an irredeemable sin greater in intensity than the five great sins. (Gad. II-46)

One who finds faults in the human manifestation of God on earth, and also in His holy sermons, lacks wisdom of knowledge of the divine form of God. This will ultimately evict him from this Holy Fellowship. (Gad. II-53)

The sin of throwing calumny at a saint is irredeemable......One who suffers from tuberculosis can never be cured by any medicinal treatment and would definitely die of the disease; similarly, such a pervert can be said to have significantly contracted this disease and is sure to leave this Fellowship. (Loya-1)

Vasana(Worldly Propensities)
I hold that the householders should carry on their worldly duties sans desires but simultaneously, in the manner of the renounced ones should focus their mind on God. They should engage in worldly activities only to the extent of the divine mandate that they receive from God.(Gad. I-38)

When the desire of the meditational worship of God overcomes worldly desires which a devotee sustains, the worldly desires are said to have become defunct. (Gad. III-18)

To eradicate vasana totally is absolutely indispensable for fulfilling the Ekantik Dharma.(Gad. I-60)

One who realises the glory of God and offers worship to Him with such awareness will be expiated of his vasana. (Sar. -5)

When vasana is fully eradicated, the panchvishayas become repulsive to him in the waking state just as they are repulsive in the state of deep sleep. Such a devotee cultivates an equanimity both in the seductive and the repulsive panchvishayas and behaves as gunatit.(Loya-16)

Only those who are devoid of vasana are dear to Me. This is the secret that I have nourished in My heart which I have disclosed to you.(Gad. II-50)

Inclination of Mind
To establish an unbroken communion of mind with the divine form of God is the most difficult sadhana. A devotee, however, who can so establish communion of his mind with the divine form of God, has nothing more to attain. (Gad. I-1)

During all the routine activities a devotee should be attached to God undividedly which ultimately will brahmanise him. (Gad. I-23)

The householders should realise that just as they have forgotten the relatives of their past births through the veil of maya, similarly the relatives of this birth are also mythical and should therefore, be so ignored. If they can cleanse themselves of such attachment and if they keep the company of a brahmanised saint they can then offer unbroken worship to God.(Kar. -7)

The chitta is controlled by renouncing all worldly desires and focussing its vritti on God only. (Gad. I-25)

One who has purified his chitta and has attached it to the divine form of God attains union with God, by passing the eight steps of yoga. (Gad. I-25)

A devotee of God should try to find out which of the gunas prevails predominantly in his heart. Only during the prevalence of the sattva guna, should he engage his mind in the meditational worship of God. (Gad. I-32)

Those who resort to meditational worship, should take courage against the flickering nature of the mind and should immediately get relieved of the influence of the mind and feel themselves as Atman. Meditational worship should then be offered with atmic bhav. (Gad.I-32)

The divine form of God is like the philosopher's stone, which gives one the desired fruits.
(Gad. I-1)

One who believes that God is formless and abstract is the worst sinner, even worse than one who has committed the five great sins. There is no atonement prescribed for this sin. (Gad. II-39)

God incarnates on the earth in human form only for fulfilling the desires of His beloved devotees. He also, simultaneously, redeems an infinite number of Jivas and establishes dharma.(Kar. -5)

God always possesses a divine form and, while residing in His divine abode Akshardham, He appears in millions of macrocosms. (Vartal-13)

Purushottam who transcends Akshara is the cause of all avatars (incarnation), who emanate from His divine form, and revert to Him after completing their mission on earth. (Gad. II-13)

The divine form of Lord Purushottam visible here before you and the divine form seated in His divine abode Akshardham are one, and there is absolutely no difference in these twin forms. They are one. This Purushottam visible here is the controller of all, including Akshar, is the Lord of all Lords, the ultimate cause of cosmic evolution, and is transcendentally the Supreme One. From Him all incarnations emanate and in Him finally they merge. He is the ultimate God who only should be offered implicit devotion with Ekantik bhav. The previous incarnations who have emanated from this divine form by His will are also to be honoured with due worship.(Gad. III-38)

God is one and unparalleled. Many released souls have attained the redemptive virtues of God, yet they cannot attain that transcendental status of God. He is unparalleled as He is God sui generis. (Gad. III-39)

When God descends on earth for the redemption of the Jivas and assumes human form, His divine abode Akshardham, the released Jivas and His full-fledged Lordship, all descend on earth. (Gad. I-71)

Akshar Brahman
(Earth, water, fire, wind, space, egoity, Mahat, Pradhan Purush, Prakriti Purush) Akshar Brahman is the cause of all these tattvas. And that Akshar is the dwelling place of Lord Purushottam....and also possesses a divine form.(Gad.I-63)

The Jiva seems to be more luminous in the disc of flesh in the heart and less throughout the body where it is felt immanently. This is how the Jiva resides in the body. And within the Jiva, Parmatman resides as the witness. (Gad.III-4)

The scriptures proclaim that the Jiva by nature is conscious, all powerful, and is enwrapped by avidya or the causal body. Just as a magnet attracts iron, similarly, the Jiva has the inherent nature to be attached to gross and subtle bodies. And being enwrapped by avidya, he identifies himself completely with his physical body, forgetting his original form, viz. the Atman. (Gad. II-66)

When the Jiva is released from the bondage of ignorance, he loses contact with the three bodies and assumes his original form, which is chaitanya and sattaaswarup. In the divine abode of God, he gets the form of chaitanya prakriti or suddhasattva, separate from the eight evolutes of Prakriti; viz., earth, water, fire, wind, space, manas, buddhi, and ahankar. (Gad. II-66)

Mind and Jiva
Jiva is irrevocably associated with his mind. Such irrevocable association of the mind with the Jiva drives out such thoughts from the mind which are not liked by the Jiva. The Jiva propels the mind to dwell only on chosen subjects liked by him......If the Jiva is polluted with vicious desires, he would submit to the vicious thoughts of his mind.... If the mind entertains thoughts which are not liked by the Jiva, the latter will reprimand the mind so severely, that it will never entertain evil thoughts again. As such the mind cannot entertain vicious thoughts unless sanctioned by the Jiva. (Gad. III-6)

When the organs lose the poignancy of the desire to enjoy the sense-objects, the mind would recede and would not at all stretch towards the cognitive or conative organs. One who has thus implacably discarded the panchvishayas is said to have attained control over his mind.(Sar.-I)

The mind attains nirvikalpa state only when it is engaged in the talks of Lord Purushottam Narayan with faith and devotional love. But mere meditation or chanting God's name does not help one in attaining the nirvikalpa state. (Kar.-12)

Maya is nothing but attachment to one's own body and the relations of the body. One should try to retrieve oneself from the bondage of this maya.(Gad. III-39)

One which disturbs the mind engaged in the meditational worship of God is Maya. (Gad.I-1)

One who desires to transgress maya should discard the instincts of pramad (idleness) and .....moha (delusion) (Sar. -14)

As long as the cognitive organs have any trace of desire for the enjoyment of the panchvishayas, both the heart and the mind will be drawn into the vortex of moha. (Gad. II-1)

Knowledge for Realising Divinity
Knowledge for realising divinity in the human form of God, though prescribed in our scriptures, can be realised only by the grace of a brahmanised saint who manifests on earth. Such esoteric writings in scriptures are not revealed to mere intelligence. (Gad. II-13)

One who does not have a strong conviction about God's glory and greatness cannot redeem people even though he may be sermonising to them by reading the scriptures like the Geeta and the Bhagwat.....those who listen to such scriptures from such spiritually impotent people are not only not redeemed but, on the contrary, they recede from the path of spiritual attainment. (Vartal-12)

One who has no worldly wisdom or scriptural knowledge or social status, but is engaged in going up the divine ladder by spiritual endeavour is said to be the really intelligent one or the wise one. (Gad. I-50)

The spiritual aspirant should introspect and find out that the farther he will be from God, the greater will be his miseries. And even with little contact with and proximity to God that he enjoys, the bliss in the form of peace and tranquility of mind is showered on him. The bliss in fullest profundity will be enjoyed by him if he develops His contact and proximity to God more and more. The wise, therefore, always think introspectively and tries to establish greater contact with God for enjoying the eternal bliss of His divine form.(Pan.-1)

One who lacks wisdom does not probe into his own drawbacks. He is, therefore, a fool. His worldly wisdom would not bring salvation to him. And one who is conscious of his drawbacks and tries to eradicate them, even if apparently he seems to possess little intelligence, will eventually achieve salvation. (Pan. -3)

One who incurs the wrath of a brahmanised saint becomes devilish and one who is graced by such a saint imbibes the virtues of a Param Bhagwat saint. (Vartal-15)

One who is careful not to apply these baser instincts of anger, ego, envy and deceit, especially in one's behaviour towards God or His brahmanised saint, his buddhi will never turn demoniac. (Gad. I-35)

When a person's buddhi becomes vitiated, the redemptive attributes possessed by God or His brahmanised saint, appear to such a one as vices.(Gad. I-35)

Utter Darkness
He, with an outward vision, sees everything outside but does not look inward to see his own self (Atman), such a Jiva can be said to be dwelling in utter darkness. (Gad.I-20)

Addictions have been acquired .....If one desires to root out such habits with vigour, this can be done. (Loya-8)

The State of Youth
'Whose contact should one, who is either a teenager or a youth, cultivate?' Shreeji Maharaj said, 'The contact of the old, possessing the attributes of Dharma, Jnan, Vairagya and exuberant devotion to God, should be developed both by the teenager and by the youth.'(Gad. III-14)

Fruits of Karmas
If actions are performed or vows are observed or Yajnas are performed with the only desire to propitiate God,renouncing all other desires, such actions become devout and confer final emancipation upon the devotee. (Gad. II-11)

One who discards ego and offers worship to God only for earning His grace is the greatest of all devotees. (Gad. II-41)

A devotee who has known God decisively and who has been implicitly obeying all His holy injunctions is really a great devotee. (Gad. I-31)

The elders among you must necessarily develop Nishkam Dharma. (Gad. II-39)

A devotee of God should remain absorbed in the meditation of God. This is the greatest achievement of human life. (Gad. II-48)

God's Opinion
You should strive to win the grace of God by performing tapas, should indomitably feel the absolute doership of God and should offer devotion to him in the mood and manner of a dedicated devotee. You should always keep before your mind the all-transcending greatness of God and the absolute sense of servitude to God. But in no case should this sense of distinction between a devotee and God be forgotten..... hold this principle of upasana in your heart as the most fundamental. (Kar -10)

Covetousness, wealth, attachment to women, excessive love of taste, egoity, attachment to vicious persons and relations, these six evils would always bring misery either in this birth or in other births. One who desires happiness should totally eradicate such vicious instincts.
(Gad. III-38)

Way to Secure Eternal Bliss
A devotee who possesses the attributes of perfect vairagya, absolute swadharma, and has thus through the perfection of these two attributes attained control over all his indriyas, and has a deep attachment towards God and His brahmanised saint, and loves them with the common ties of friendship which knows no barriers, and remains happy only when in association with them and never likes the company of those who denounce God; such a devotee enjoys the bliss of God unhampered, both here and in the divine abode of God. (Gad. III-8)

Bliss of God
One who has discarded the panchvishayas totally earns the bliss of God, experiences it and enjoys it beyond all measure. (Gad. III-28)

© 1999, Bochasanwasi Shree Akshar Purushottam Swaminarayan Sanstha, Swaminarayan Aksharpith