1. अन्ते या मतिः सा गतिः ।

Whatever one’s mental state is like at the time of one’s death, such will be the state of one’s jiva after one’s death. - Hiranyakeshiyashākhā Shruti

1. अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥

[A yogi] who... has become realised after many lives attains the highest state of enlightenment. - Bhagwad Gitā: 6.45

1. Here, ‘love’ should be understood as ‘bhakti’.

1. The title refers to the importance of the digit ‘1’. A long row of zeros has no value, but when a single ‘1’ is placed before the zeros, the value of the composite figure is exponentially increased with each zero.

1. The three types of sufferings are adhidaiv (those caused by nature and deities), adhibhut (those caused by other men or animals), adhyātma (those caused by one’s own mind).

1. Here ‘thoughts’ should be interpreted as worldly thoughts and desires, such as thoughts of indulging in sense pleasures.

1. These numbers indicate the 11 honours bestowed upon the Satpurush, as indicated in the title.

1. સર્પને ઘેર પરોણો સાપ, મુખ ચાટીને વળિયો આપ.

When a snake becomes a guest to another snake, as the host is also a snake and will have nothing to offer, the guest snake’s reward will be nothing more than an opportunity to lick the host’s face.

1. श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम् ।
अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥

This verse lists the nine ways of offering bhakti to God: (1) shravan - listening to spiritual discourses or devotional songs related to God; (2) keertan - singing or talking about God; (3) smaran - remembering God; (4) pāda-sevan - serving God’s holy feet; (5) archan - anointing God with sandalwood paste, etc.; (6) vandan - bowing before God; (7) dāsya - behaving as a servant of God; (8) sakhya - behaving as a friend of God; (9) ātmanivedan - unconditionally offering oneself and all of one’s belongings to God with absolute submission. - Shrimad Bhāgwat: 7.5.23

1. एकोऽहं बहु स्यां प्रजायेय - Chhāndogya Upanishad: 6.2.3

1. भज गोविन्दं भज गोविन्दं गोविन्दं भज मूढमते ।

O Fool! Worship God; worship God; worship God. - Charpat-panjari

1. मत्सेवया प्रतीतं च सालोक्यादी चतुष्टयं ।
नेच्छन्ति सेवया पूर्णाः कुतोऽन्यत्कालविप्लुतम् ॥

If those who are [only] fulfilled by serving me do not desire the four [types of liberation], such as a place in my abode, etc. - which are attained by serving me - then why would they desire anything that is ultimately perishable? - Shrimad Bhāgwat: 9.4.67

1. ‘Brahma’ in this context refers to the divine light of Purushottam Bhagwān, and should not be understood to mean ‘Aksharbrahma’.

1. Literally, ‘antardrashti’ means ‘to look within’ or ‘to introspect’. But here, Shriji Mahārāj gives His own, unique definition.

1. Here ‘Brahma’ should be understood as ‘Parabrahma’.

1. The scripture was the Moksh-dharma, a chapter from the Mahābhārat.

1. प्रसंगमजरं पाशमात्मनः कवयो विदुः ।
स एव साधुषु कृतो मोक्षद्वारमपावृतम् ॥ - Shrimad Bhāgwat: 3.25.20

1. The four types of devotees described in the Gitā (7.16 & 7.17) are: (1) ārta - one who is distressed from having fallen from the path of attaining yogic powers, and thus still wishes to attain them; (2) jignāsu - one who seeks knowledge of the ātmā, i.e. ātmā-realization; (3) arthārthi - one who desires material objects, i.e. material pleasures and powers; and (4) gnāni - one who has gnān.

1. सत्यं शौचं दया क्षान्तिस्त्यागः सन्तोष आर्जवम् ।
शमो दमस्तपः साम्यं तितिक्षोपरतिः श्रुतम् ॥
ज्ञानं विरक्तिरैश्वर्यं शौर्यं तेजो बलं स्मृतिः ।
स्वातन्त्र्यं कौशलं कान्तिर्धैर्यं मार्दवमेव च ॥
प्रागल्भ्यं प्रश्रयः शीलं सह ओजो बलं भगः ।
गाम्भीर्यं स्थैर्यमास्तिक्यं कीर्तिर्मानोऽनहंकृतिः ॥

1. Here ‘Brahma’ refers to ‘Mul-Purush’.

1. This is in reference to the verse:

ययाहरद्भुवो भारं तां तनुं विजहावजः ।
कण्टकं कण्टकेनेव द्वयं चापीशितुः समम् ॥

Yayāharad-bhuvo bhāram tām tanum vijahāvajaha |
Kantakam kantakeneva dvayam chāpeeshituhu samam ||
- Shrimad Bhāgwat: 1.15.34

1. This is in reference to the verse:

यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ ।
तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥

Yasya deve parā bhaktir-yathā deve tathā gurau |
Tasyaite kathitā hyarthāhā prakāshante mahātmanaha ||
All those attainments noted [in the scriptures] shine forth [i.e. are attained] for the great person who has the same profound bhakti towards the guru as he has towards God. - Shvetāshvatara Upanishad: 6.23

1. The year refers to Samvat 1869.

1. ‘Brahmarup’ should be understood as ‘divine’ in this context.

1. This was the talk given the day before to Dādā Khāchar.

1. The seven basic constituents of the body are: (1) ras - bodily fluids; (2) rakta - blood; (3) māns - muscle, (4) med - fat; (5) asthi - bones, (6) majjā - marrow; (7) shukra - semen.

1. Other interpretations of the original text, which are also in accordance with the Hindu scriptures, include 21 and 101 generations. The 21 generations include the current generation, the 10 previous generations and the 10 following generations.

1. जितं जगत् केन मनो हि येन ॥

1. The term ‘Brahma’ is also used in scriptures to mean God.

1. निरञ्जनः परमं साम्यमुपैति ॥

He who is free from [the] blemishes [of māyā] attains qualities similar to those of the Supreme Being, [i.e., God]. - Mundaka Upanishad: III-3.1

1. Vairāgya should be included in ātmā-realization and bhakti should be included in faith in God (nishchay). Hence, the purport is that the four aspects of ekāntik dharma - dharma, gnān, vairāgya, and bhakti - all remain constantly in a Sant.

1. Refers to ‘panchbhuts’.

1. Here, ‘transcendental light’ refers to the light of an akshar-mukta.

1. All knowledge.

1. Throughout this particular Vachanamrut, ‘witness’ refers to God.

1. Here, the ‘five ways’ of associating with God refers to associating with God through the five vishays, i.e. sights, sounds, smells, tastes and touch of God.

1. Nishkām vrat (નિષ્કામ વ્રત.)

1. ऋते ज्ञानान्न मुक्तिः ।

There is no liberation without gnān. - Hiranyakeshiyashākhā Shruti

1. Here ‘Brahma’ should be understood as ‘brahmarup’.

1. Here ‘witness’ refers to God.

1. कोटि जन्मलग रगड हमारी ।
वरुं शंभु के रहुं कुमारी ॥

For a million lives I have fared; I’ll marry Shambhu, or remain unwed.

1. तत्सृष्टसृष्टसृष्टेषु को न्वखण्डितधीः पुमान् ।
ऋषिं नारायणमृते योषिन्मय्येह मायया ॥

Of the progeny of Brahmā [i.e. Marichi, etc.], and their progeny [i.e. Kashyap, etc.], and their progeny [i.e. humans and deities] – whose mind in this world, besides that of Nārāyan Rishi, can be distinguished as being unaffected by the māyā [i.e. alluring charm] of women? - Shrimad Bhāgwat: 3.31.37

1. न कुर्यात्कर्हिचित्सख्यं मनसि ह्यनवस्थिते ।
यद्विश्रम्भाच्चिराच्चीर्णं चस्कन्द तप ऐश्वरम् ॥

Never befriend the mind [because] it is very unstable; it has even destroyed the austerities of the deities that were accumulated after extensive endeavours over a great period of time. - Shrimad Bhāgwat: 5.6.3

1. The six endeavours, ‘shat-sampatti’, propounded by the Sānkhya philosophy: (1) sham - tranquillity, i.e. restraint of mind; (2) dam - self-control, i.e. restraint of outer sense organs; (3) uparati - abstinence, i.e. refraining from unnecessary, especially mundane, objects and activities; (4) titikshā - endurance, i.e, overcoming of comforts and hardships; (5) samādhān - stability, i.e. balance of mind and focus on God; and (6) shraddhā - faith and persistence.

1. मद्‌भयाद्वाति वातोऽयं सूर्यस्तपति मद्‌भयात्... ॥

It is by fear of me that the wind [Vāyu] blows, Surya [i.e. the sun] shines, Indra [i.e. the clouds] rains, Agni [i.e. fire] burns, and death [Yam] devours [the living]. - Shrimad Bhāgwat: 3.25.42

1. भूभारः क्षपितो येन... तां तनुं विजहावजः ।
कण्टकं कण्टकेनैव द्वयं चापीशितुः समम् ॥ - Shrimad Bhāgwat: 1.15.34 & 35

1. यतो वाचो निवर्तन्ते अप्राप्य मनसा सह

From where speech returns along with the mind without having attained [Brahma, i.e. God]. - Taittiriya Upanishad: 2.4.1

1. સખી આજ મોહનને દીઠા રે, શેરીએ આવતા રે...

1. पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः ।
नानाविधानि दिव्यानी नानावर्णाकृतीनि च ॥

O Son of Pruthā [Arjun]! Behold my hundreds and thousands of divine forms that are of various types and of assorted colors and shapes. - Bhagwad Gitā: 11.5

1. जन्माद्यस्य यतोऽन्वयादितरतश्चार्थेष्वभिज्ञः स्वराट् । तेने ब्रह्म हृदा य आदिकवये मुह्यन्ति यत्सूरयः ॥ तेजोवारिमृदां यथा विनिमयो यत्र त्रिसर्गोऽमृषा । धाम्ना स्वेन सदा निरस्तकुहकं सत्यं परं धीमहि ॥

Janmādyasya yato’nvayad-itaratash-chārtheshvabhignaha svarāt
Tene brahma hrudā ya ādikavaye muhyanti yat-soorayaha |
Tejo-vāri-mrudām yathā vinimayo yatra trisargo mrushā
Dhāmnā svena sadā nirastakuhakam satyam param dheemahi ||
- Shrimad Bhāgwat: 1.1.1

He, from whom creation, sustenance and dissolution of the universe take place; who is omniscient and separate; who is completely independent; who illumined the mind of Brahmā with the Vedic revelation; whose wisdom is the wonder of even the greatest sages; in whom the three gunas appear like a mirage (i.e. like the combination of fire, water, and earth); whose conscious light destroys māyā - upon that God we meditate.

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते ।
सङ्गात्सञ्जायते कामः कामात्क्रोधोऽभिजायते ॥
क्रोधाद् भवति संमोहः संमोहात्स्मृतिविभ्रमः ।
स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥

A person contemplating on the sense objects develops attachment towards them. From the attachment develops desires; from desires develops anger; from anger develops delusion; from delusion develops confusion of the mind; from confusion of the mind develops loss of buddhi; and as a result of such loss of buddhi, he perishes. - Bhagwad Gitā: 2.62 & 63

1. Here ‘brahma-gnān’ should be interpreted to mean ‘knowledge of the ātmā’.

1. Literally, ‘antardrashti’ means ‘to look within’ or ‘to introspect’. But here, Shriji Mahārāj gives His own, unique definition.

1. सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥

Abandon all [other] forms of dharma and surrender only unto me. I shall deliver you from all sins; [so] do not lament. - Bhagwad Gitā: 18.66

1. On His mare Mānki.

1. आमयो येन भूतानां जायते यश्च सुव्रत ।
तदेव ह्यामयं द्रव्यं न पुनाति चिकित्सितम् ॥
एवं नृणां क्रियायोगाः सर्वे संसृतिहेतवः ।
त एवात्मविनाशाय कल्पन्ते कल्पिताः परे ॥

O Observer of Pious Vows [Vyās]! Does not that same [food, e.g. ghee] which causes illness in beings - if purified and prescribed by a qualified doctor - cure that illness? Similarly, then, if all of one’s karmas - which [normally] cause one to pass through births and deaths - are offered to God instead, those same karmas are destroyed [i.e. are no longer capable of causing births and deaths, but instead, lead to one’s liberation]. - Shrimad Bhāgwat: 1.5.33 & 34

1. न तद्‌भासयते सूर्यो न शशाङ्को न पावकः ।
यद्‌गत्वा न निवर्तन्ते तद्‌धाम परमं मम ॥

My supreme abode is not illumined by Surya [i.e. the sun], or by Chandra [i.e. the moon] or Agni [i.e. fire]. Having attained it [once], no one returns from it. - Bhagwad Gitā: 15.6

1. The term means ‘The Upholder of Dharma.’

1. या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥

A self-controlled person is awake to that to which all other beings are asleep, and that to which all other beings are awake, a self-controlled person is asleep. - Bhagwad Gitā: 2.69

1. ‘Choko-pātlo’ refers to the sweeping and mopping of a kitchen floor after a meal has been eaten. In this context, it refers to the fact that everything except God, Akshardhām and the aksharmuktas is ‘swept clean’, i.e. everything that evolved from māyā is perishable and subject to destruction.

1. Here ‘Kali’ refers to Kali-yug.

1. Here ‘Brahma’ should be understood to mean ‘akshar-mukta.’

1. મન હોય ચંગા તો કથરોટમાં ગંગા.

‘If the mind is pure, then a vessel of water is as good as Gangā-water,’ i.e. if the mind is pure, there is no need to bathe in the Gangā to become pure.

1. This in reference to the verse:

सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि ।

प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥

Sadrusham cheshtate svasyāhā prakruter-gnānavān-api |

Prakrutim yānti bhootāni nigrahaha kim karishyati ||

Even one who has gnān behaves according to his innate nature. [In fact], all beings act according to their [respective] natures. So of what use is [the] repression [of one’s innate nature]? - Bhagwad Gitā: 3.33

1. परिनिष्ठितोऽपि नैर्गुण्य उत्तमश्लोकलीलया ।
गृहीतचेता राजर्षे आख्यानं यदधीतवान् ॥

O King [Parikshit]! Despite being perfectly poised in the nirgun state, I [Shukdevji] - having been attracted by the divine actions and incidents of God - studied the [Shrimad Bhāgwat] epic. - Shrimad Bhāgwat: 2.1.9

1. कनक तज्यो कामिनी तज्यो, तज्यो धातु को संग ।
तुलसी लघु भोजन करी, जीवे मानके रंग ॥

Tulsi says: renounced he has women, wealth and possessions;
But lives he does on praises alone, the greatest of all obsessions.

1. In the title, ‘The Key’ refers to the fact that Aksharbrahma is the ‘key’ to unlocking the greatness of Purushottam.

1. The fifty-one bhuts are the three gunas, the ten indriyas, the ten prāns, the four antahkarans, the five bhuts, the five types of sense objects, and the presiding deities of the fourteen loks.

1. શૂળી ઉપર શયન કરાવે, તોય સાધુને સંગે રહીએ રે...

One should remain in the association of sādhus - even if one has to suffer the pain of a shuli.

1. नेति नेति

Literally meaning ‘Not this much; not this much;’ implying that the glory of God is unparalleled, i.e. indescribable and unfathomable.

1. A wild donkey.

1. The term ‘cat-like’ used here means ‘deceitful’.

1. Here ‘Brahma’ should be understood to mean ‘brahmarup ātmā’.

1. The 100-year lifespan referred to here is the lifespan of Brahmā.

1. Refers to a custom where an alleged criminal was asked to prove his innocence by holding a red-hot iron ball. If his hands did not develop burns, he was considered innocent.

1. अत्र सर्गो विसर्गश्च स्थानं पोषणमूतयः ।
मन्वन्तरेशानुकथा निरोधो मुक्ति राश्रयः ॥

This verse lists ten characteristics or topics of discussion by which the form of God can be realised: (1) sarg - creation from mahattattva to the five bhuts, etc., i.e. creation up to Virāt-Purush; (2) visarg - creation by Brahmā; (3) sthān - supremacy of God in battle, etc.; (4) poshan - God’s compassion in the form of His protecting of the world; (5) ooti - karma and vāsanā; (6) manvantar-kathā - dharma of Manu and the subsequent kings; (7) eeshānukathā - incidents of the various avatārs of God and His devotees; (8) nirodh - dwelling in a subtle form within the various forms of Prakruti; (9) mukti - renouncing the form of a deity or human and residing in His original form; (10) āshray - God as the refuge of the creation, sustenance and dissolution of the cosmos. - Shrimad Bhāgwat: 2.10.1

1. Similar words to these by Shriji Maharaj are found in Vachanamrut Gadhada I-62. Yogiji Maharaj has explained the significance of these words succintly here: How Should God Be Understood to Transcend Kāl, Karma, and Māyā?

1. दैवी ह्येषा गुणमयी मम माया दुरत्यया ।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥

A person who attains me transgresses my māyā - which is composed of the gunas and which cannot otherwise be transgressed even by suffering hardships. - Bhagwad Gitā: 7.14

1. In Gujarati, this Vachanamrut is titled: “The Characteristics of Godly and Demonic Jivas.” In English, the word ‘people’ is used in place of ‘jivas’ because, according to Shriji Maharaj’s teachings, all jivas are inherently equal (i.e. identical) and characterized as sachchidānand (eternal, possessing consciousness, and blissful). Therefore, jivas (or ātmā) are inherently flawless. So, the characteristics of being godly or demonic are acquired because of karmas the jiva performs or company the jiva keeps. For example, a demonic jiva can become godly by performing good karmas and keeping good company. These demonic and godly jivas are in a constant state of flux from eternity; and ordinary jivas also become godly or demonic by associating with godly or demonic jivas respectively. Therefore, although the jiva is inherently blissful and devoid of flaws, it becomes godly or demonic based on the karmas it performs or the company it keeps. Moreover, the main reason for becoming godly or demonic is the pleasure of God and the Satpurush or displeasure of God and the Satpurush. (Vachanamrut Vartal 15)

1. The 64 types of arts and skills were a classical curriculum of sciences, arts, and skills of cultured living that a member of a royal household would be expected to know. They include: singing; magic and illusions; skills of cooking, eating and drinking; drama and story-telling; gems and mining; knowledge of foreign languages and dialects; impersonation; and knowledge of dhārmic warfare and victory, among others. Through these arts and skills, God, when incarnated as a king, would have the behaviour and appearance no different from a king.

1. મારા હરજી શું હેત ન દીસે રે, તેને ઘેર શીદ જઈએ...

Why should one even visit the home of a person who has no love for my Lord?

1. ધન્ય વૃંદાવનવાસી વટની છાયા રે, જ્યાં હરિ બેસતા...

Glorious are the shades of the banyan trees of Vrundāvan, where the Lord often sat.

1. The four types of devotees described in the Gitā (7.16 & 7.17) are: (1) ārta - one who is distressed from having fallen from the path of attaining yogic powers, and thus still wishes to attain them; (2) jignāsu - one who seeks knowledge of the ātmā, i.e. ātmā-realization; (3) arthārthi - one who desires material objects, i.e. material pleasures and powers; and (4) gnāni - one who has gnān.

1. Here ‘arthas’ should be understood as ‘purushārths’ - dharma, arth, kām and liberation.

1. परिनिष्ठितोऽपि नैर्गुण्य उत्तमश्लोकलीलया ।
गृहीतचेता राजर्षे आख्यानं यदधीतवान् ॥

O King [Parikshit]! Despite being perfectly poised in the nirgun state, I [Shukdevji] - having been attracted by the divine actions and incidents of God - studied the [Shrimad Bhāgwat] epic. - Shrimad Bhāgwat: 2.1.9

1. All references to ‘mahābhuts’ in this Vachanamrut actually refer to ‘panchbhuts’.

1. यन्नामधेयश्रवणानुकीर्तनाद्यत्प्रह्‌वणाद्यत्स्मरणादपि क्वचित् ।
श्वादोऽपि सद्यः सवनाय कल्पते कथं पुनस्ते भगवन्नु दर्शनात् ॥

O Lord! If even a ‘shwapach’ [i.e. a vile person who eats dog-meat] becomes immediately suitable for performing yagnas [i.e. is perfectly purified] by merely hearing and repeating the name of God, by bowing to God and by remembering God, then what [can be said] of your darshan? - Shrimad Bhāgwat: 3.33.6

1. The four types of dissolution are: (1) nitya-pralay, (2) nimitta-pralay, (3) prākrut-pralay, and (4) ātyantik-pralay. See respective glossary entries for description.

1. “...one devotee is such that he does not perceive faults in God and His Bhakta...” describes the devotee with an understanding like that of Sitāji.

1. Here, ‘the devotees who cook for Me’ refers to Jivubāi and Lādubāi, the two sisters of Dādā Khāchar, who prepared and served meals to Shriji Mahārāj.

1. The six seasons are: Vasant (spring), Grishma (summer), Varshā (monsoon), Sharad (autumn), Hemant (winter), Shishir (cool season).

1. The four types of liberation as described in Gadh I-43.2 are: (1) to reside in the realm of God; (2) to stay near God; (3) to assume a form similar to that of God; and (4) to attain divine powers similar to God’s powers.

1. द्युतपय एव ते न ययुरन्तमनन्ततया... ॥

Even the masters of the higher realms [i.e. deities such as Brahmā] cannot fathom your greatness - because it is endless. [In fact,] neither can you yourself [fathom your own greatness]. Indeed, in your each and every hair countless brahmānds accompanied with their barriers fly simultaneously at immense speed - like mere specks of dust flying in the air. Even the Shrutis, describing you as ‘neti neti’ [i.e. indescribable and unfathomable], ultimately perish in you [i.e. fail to extol your complete glory].
- Shrimad Bhāgwat: 10.87.41

1. हरि मेरे हारलकी लकरी...

1. विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं द्रष्ट्वा निवर्तते ॥

The sense objects recede for a person who abstains from indulging in them. However, the longing for them does not subside. The longing subsides [only] when his vision reaches [i.e. he realises] the transcendental [i.e. God]. - Bhagwad Gitā: 2.59

1. ऋषिं नारायणमृते... ॥

Of the progeny of Brahmā; [i.e. Marichi, etc.], and their progeny [i.e. Kashyap, etc.], and their progeny [i.e. humans and deities] - whose mind in this world, besides that of Nārāyan Rishi, can be distinguished as being unaffected by the māyā [i.e. alluring charm] of women? - Shrimad Bhāgwat: 3.31.37

1. Literally, ‘nirbij’ means ‘seedless’, but here it should be understood to mean ‘without the association of God’.

1. Here, ‘other aksharbrahmas’ should be understood to mean ‘muktas who have become like Aksharbrahma’.

1. ‘Akshar-Purush’ in this context refers to ‘Aksharbrahma’.

1. Here, ‘Brahmalok’ refers to the realm of the ishwar Brahmā.

1. In Gujarati, Maharaj states there are two types of jivas. In English, the word ‘people’ is used in place of ‘jivas’ because, according to Shriji Maharaj’s teachings, all jivas are inherently equal (i.e. identical) and characterized as sachchidānand (eternal, possessing consciousness, and blissful). Therefore, jivas (or ātmā) are inherently flawless. So, the characteristics of being godly or demonic are acquired because of karmas the jiva performs or company the jiva keeps. For example, a demonic jiva can become godly by performing good karmas and keeping good company. These demonic and godly jivas are in a constant state of flux from eternity; and ordinary jivas also become godly or demonic by associating with godly or demonic jivas respectively. Therefore, although the jiva is inherently blissful and devoid of flaws, it becomes godly or demonic based on the karmas it performs or the company it keeps. Moreover, the main reason for becoming godly or demonic is the pleasure of God and the Satpurush or displeasure of God and the Satpurush. (Vachanamrut Vartal 15)

1. Brahmāji had commanded Swāyambhuv Manu to protect and sustain the earth. Swāyambhuv Manu informed Brahmāji that the earth is in Rasātal. Brahmāji thought about ways to bring it back. Suddenly, a baby boar the size of a thumb emerged from one of Brahmāji’s nare. As soon as it emerged, it became the size of a mountain. Brahmāji prayed to the being, and Varāh Bhagwan then found the earth by smelling it. He entered the water and bore the earth on its tusks to bring it back. Hiranyāksha, Hiranyakashipu’s older brother, came to stop him, but Varāh Bhagwan slayed him. He stabilized the water using his hooves and established the earth on them. Then, he disappeared. [Bhagwat: 3/13/28]

1. Shriji Maharaj says here, “I examined My own ātmā.” Here, ātmā means swarup. And a gnāni is the ātmā of God as according to Gita 7/18. Moreover, Aksharbrahma is the personified form of gnān; meaning, Aksharbrahma is a complete gnāni. Therefore, Aksharbrahma is the ātmā of Parabrahma, who is Maharaj. In this way, Aksharbrahma and Maharaj have a oneness. Shriji Maharaj is Parabrahma Purushottam Narayan and the Lord of Akshardham. Therefore, it is not necessary for him to have love toward any other God. Therefore, his statement: “...it appeared to Me that others do not seem to have as much love for God as I do...” should be understood as: Others do not seem to have as much love for God as Aksharbrahma Gunatitanand Swami, who is my swarup.

Similarly, “...it seems to Me that My position is better...” means the position of Aksharbrahma is better. And “...in no way will My antahkaran ever be affected...” means the Gunatit will never be affected.

The intent of Maharaj’s words in these two paragraphs is that both Parabrahma, which is himself, and Aksharbrahma, who is Gunatitanand Swami, are eternally transcendental to māyā. Therefore, they are not affected by adverse influence of unfavorable place, time, etc. Other than these two, no matter how great another may be, he will be affected by adverse place, time, etc.

1. The story of sharabh fighting with Nrusinha is in the Ling-Puran, Purvardha 95/60-62. Nrusinha had killed Hiranyakashipu. Afterward, the whole brahmānd started to burn from the intense light of Nrusinha. The devas went to Shiva to find a solution to this. Shivaji assumed the form of a sharabh and killed Nrushinha. The body of Nrusinha became a slab of stone and is known as Nārsinha Shilā. (Maharaj has mentioned this in Loya 18 as well.)

1. In this context, Purush refers to the Purush in the Pradhan-Purush pair. He is an ishwar entity. All cases of Purush mentioned here until mahāmāyā is mentioned refer to this Purush.

1. Shri Ram Bhagwan returned to Ayodhya after killing Ravan and conquering Lanka. Bharatji reinstated Ram Bhagwan on the throne. After some time, Ram asked his friend Bhadra to find out what the people of the city are saying. Bhadra reported with folded hands, “People are saying that: ‘After Ravan abducted Sitaji, she stayed with him for many days. Why does Ram not forsake her (for having lived with another man)? We, too, will have to listen to these types of talks (from our wives) and we will have to do the same (keep our wives even if they are unfaithful), since the public imitates the conduct of the king.’ This is what the people are saying.” Though Sitaji’s faithfulness was tested by fire, the public wrongfully questioned Sitaji’s fidelity toward Ram. Nevertheless, listening to this report, Ram discussed the people’s allegations about Sitaji with his brothers and ordered Lakshmanji to abandon Sitaji in the forest. [Valmik Ramayan, Uttar-Kand: 44-45]

1. In this Vachanamrut, Maharaj says that the great Purush, like the vadvānal fire - meaning the guru who is Aksharbrahman - transforms even the ‘salty’ jivas who are like the saline sea water, into ‘sweet’ jivas, meaning he makes them brahmarup. One can become brahmarup only by associating with the eternal Aksharbrahman, but not by associating with a purush like lighting who himself became brahmarup by associating with Aksharbrahman. For this very reason, Gunatitanand Swami says in Swamini Vato 4/30: “There is no one in Satsang who is free of lust like Mulji Brahmachari. However, he cannot free anyone of lust.”

Nevertheless, one can gain inspiration to acquire enlightening virtues and guidance from a purush who is like lightning. Moreover, such a purush like lightning spreads the greatness of the guru (Aksharbrahman Satpurush) and encourages people to attach themselves to that guru (i.e. not to one’s self). And serving a purush who is like lightning as per the commands of the guru is like serving the guru himself. Consequently, one pleases the guru by serving such a purush who is like lightning.

1. It should be noted that, from studying the Vachanamrut and other scriptures of the Swaminarayan Sampraday, only Parabrahman and Aksharbrahman eternally transcend māyā - hence, eternally liberated. Other jivas and ishwars are liberated by worshiping God. Therefore, Shriji Maharaj’s use of the words “eternally liberated muktas” for Nārad and Sanakādik should be understood as a persective of mahimā.

1. Here, ‘Brahmalok’ refers to the realm of the ishwar Brahmā.

1. Once, Shriji Maharaj was distributing new daglis to the sadhus whose old one had torn. Narayandas had a good dagli, but to get a new one, he hid his old one in the gutter. Maharaj gave him a new dagli. When cleaning out the gutter, they found his dagli with his name written on it. Maharaj scolded him. Despite being able to experience samādhi, one may try to cheat God to acquire the best of clothes.

1. According to Shriji Maharaj’s teachings, a devotees who goes to Akshardham attains a body composed of Aksharbrahman elements. Each aksharmukta in Akshardham has a similar body. None of the aksharmuktas have a desire to assume a different body because they are captivated by the bliss of God. Moreover, there is no need to serve God in any other way in Akshardham; the only service in Akshardham is having the darshan of God, and all of the aksharmuktas experience fulfilment in God’s darshan.

However, there are arrangements of serving God in various other ways in other abodes that are characterized by the three gunas (such as Golok, Vaikunth, etc). Therefore, Shriji Maharaj’s words here apply to other abodes of God or the common beliefs of other sects.

Pramukh Swami Maharaj says, “The only service for muktas is darshan. Other than that, they have no other desires...” [Patra dated Feb 10, 1985]

1. According to Shriji Maharaj’s command, one should daily do mansi puja. Mansi puja should be performed five times daily as described below:

(1) Morning: During one’s puja, one should do the mansi as described in this Vachanamrut.

(2) Afternoon: One should offer various types of food and put God to rest.

(3) Late afternoon: Between 3 and 4 pm, one should wake God from rest and offer various types of dry fruits and cold juice.

(4) Evening: One should offer the evening meal to God.

(5) Night: one should put God to sleep.

In this manner, one should perform the mansi puja of the manifest form of God, who is the Aksharbrahman Gunatit Satpurush.

(In Shikharbaddha mandirs, the arti is performed five times around these five mansi puja times.)

1. Here, Shriji Maharaj says that there is fire latent in wood and stone. Ordinarily, we think of fire as a burning flame or an explosion. Maharaj is speaking of the latent fire here, which is known scientifically as latent energy or the heat of combustion. This type of energy is present in all compounds.

The heat of combustion (ΔH_C^o) is the energy released as heat when a compound undergoes complete combustion with oxygen under standard conditions. For example, the heat of combustion of wood is 24.2 MJ/kg.

1. Brahmaswarup Yogiji Maharaj explains: “The first three thoughts are for us and the last two are for Mahārāj. To look at others’ faults is not our prerogative...”

[Brahmaswarup Yogiji Maharaj: 4/90]

Specifically, (1) Constant awareness that death is certain, (2) awareness of what has been left to do [regarding one’s liberation], and (3) desires for panch-vishays has been eradicated or not - these 3 apply to the devotees of God.

And (1) Whether the desires of devotees has been eradicated or not and (2) to not become dejected in Satsang so devotees can worship God - these 2 apply to Shriji Maharaj.

1. Are sunrays (or any rays from a light source) living or not? If they are living, why do they not travel independently? Ordinary people may not ponder this question, however, scientists have struggled to answer this question. In 1919, according to Einstein’s theories, science showed that the rays of light are non-living.

Shriji Maharaj actually concluded the same 90 years earlier when he said, “The flames of fire and the rays of the sun are jad (non-living) because they do not try to circumvent a finger blocking their path. However, when an ant’s path is blocked by a finger, it [consciously] changes its course and turns back.”

1. Dharma refers to Shriji Maharaj’s father Dharmadev. His kul (family) is the family of Dharmadev - in other words, Shriji Maharaj himself. Therefore, one who has the refuge of Dharmakul means one who has the refuge of Shriji Maharaj.

Ordinarily, the term ‘Dharmakul’ refers to the descendants of Rampratapbhai and Ichchharambhai, the brothers of Shriji Maharaj. However, when this Vachanamrut was written in 1876, they had not arrived in Gadhada. In 1877, both brothers first met Shriji Maharaj in Loya according to Shri Haricharitramrut Sagar (Pur 24, Tarang 39-55). Therefore, it is appropriate to conclude ‘Dharmakul’ refers to Shriji Maharaj.

Furthermore, Maharaj says “one who has sought refuge in Dharmakul.” Even the descendants of Rampratapbhai and Ichchharambhai have to take refuge of Shriji Maharaj. Therefore, the intent of the word ‘Dharmakul’ is Shriji Maharaj.

1. In Gujarati, Shriji Maharaj used the word ‘vivek’ for wisdom.

1. ‘Brahma’ in this context refers to the divine light of Purushottam Bhagwān, and should not be understood to mean ‘Aksharbrahma’.

1. ‘Brahma’ in this context refers to the divine light of Purushottam Bhagwān, and should not be understood to mean ‘Aksharbrahma’.

1. The original word is ‘upāsanā’ in the Gujarati Vachanamrut.

1. The man (mind) is an instrument to acquire gnān - knowledge. Therefore, as long as the jiva has not acquired the knowledge of this world, panchvishays, etc., the jiva will not be able to separate from the mind. The mind and the jiva are bound to each other like the tamarind seed is fused with its shell. Therefore, while the jiva is still acquiring knowledge, it is not possible for the jiva to say no and mind to say yes since the jiva and mind are one. Therefore, Shriji Maharaj answers the question because Nityanand Swami’s answer is inadequate.

1. God is indivisible. Therefore, Ram, Krishna and other avatārs of God are not a part or piece of God. However, the avatārs are either a jiva or ishwar entity that incarnates only when God enters the entity and empowers it to incarnate. To believe the avatārs are a part of God is a grave mistake.

1. The sampradāys of Bhārat are categorized as Dvait and Advait.

• Advait doctrine: sampradāys that accept this doctrine believe in one eternal entity.

• Dvait doctrine: sampradāys that accept this doctrine believe in more than one eternal entity.

Explanation: Various āchāryas have established their own doctrines among the various ‘Darshanas’ of Bhārat. In the Vedanta Darshan, the following āchāryas established and spread their respective doctrines:

• Shri Shankarāchārya established the Advait doctrine

• Shri Rāmānujāchārya established the Vishishtādvait doctrine

• Shri Madhvāchārya established the Dvait doctrine

• Shri Nimbārkāchārya established the Dvaitādvait doctrine

• Shri Vallabhāchārya established the Shuddhādvait doctrine

• Shri Chaitanya Mahāprabhu established the Achintya Bhedābhed doctrine

With the above doctrines in mind, Shriji Maharaj refers to two ‘mats’ or doctrines to encompass all doctrines. He mentions the Advait doctrine which refers to the doctrine established by Shri Shankarāchārya. According to this doctrine, only Brahman is the true eternal entity and everything else, including the jivas and the world, are false. The Dvait doctrine actually refers to the doctrine established by Shri Madhvāchārya; however, in this context, Dvait refers to the doctrine accepted by the Vaishnav Sampradāys established by Shri Rāmānujāchārya, Shri Madhvāchārya, Shri Nimbārkāchārya, Shri Vallabhāchārya, and Shri Chaitanya Mahāprabhu as mentioned above.

To elaborate further, Maharaj refers to whichever sampradāy believes jivas, māyā, etc. as distinct and separate from Parabrahman as Dvait. So, Maharaj has accepted the Dvait doctrine because he himself explained the same belief that Parabrahman is distinct from jiva, māyā, etc.; albeit, the other āchāryas mainly accepted three entities: jiva, māyā, and Ishwar. In contrast, Shriji Maharaj accepted five entities as being distinct from each other and eternal: jiva, māyā, ishwar, Brahman, and Parabrahman. (Vachanamrut Gadhada I-7; Gadhada III-10)

1. These words can be understood this way:

(1) If one has faith in the manifest form of God, then he certainly has firmness in observing niyam-dharma. (Vachanamrut Gadhada II-13, Gadhada II-16, Gadhada II-27). Therefore, one who lapses in observance of niyam-dharma has some deficiency in his faith of God. And if there is a deficiency in faith, then he cannot attain ultimate liberation, meaning he does not attain Akshardham. (Vachanamrut Gadhada I-63, Gadhada I-72, Panchal 7, Gadhada II-13, Gadhada II-14)

(2) One who does not observe niyam-dharma but has even a slight faith in God can liberate himself; meaning, he becomes free from the cycle of births and deaths, does not have to suffer in narak, and does not suffer from being born as the 8.4 million lifeforms. (Vachanamrut Sarangpur 4, 11) Because of the strength of his faith - albeit slight - and sanskārs, he will attain another human birth to destroy any deficiency remaining and attain Akshardham. (Vachanamrut Gadhada II-16, Gadhada II-25)

(3) One who has faith yet is lapse in niyam-dharma cannot liberate other jivas. The sadhus and devotee who have the refuge of Parabrahman and Aksharbrahman can certainly guide and inspire other jivas on the path of liberation - and hence liberate jivas in this capacity, although only Parabrahman and Aksharbrahman actually grant ultimate liberation (Vachanamrut Jetalpur 1). However, the guidance offered by sadhus and devotees who themselves are lapse in niyam-dharma has no effect and other jivas are not inspired to tread the path of liberation by their words.

1. यत्र त्रिसर्गोऽमृषा... ॥ is part of the first shloka of the Shrimad Bhagwat Puran.

Janmādyasya yato’nvayad-itaratash-chārtheshvabhignaha svarāt
Tene brahma hrudā ya ādikavaye muhyanti yat-soorayaha |
Tejo-vāri-mrudām yathā vinimayo yatra trisargo mrushā
Dhāmnā svena sadā nirastakuhakam satyam param dheemahi ||
- Shrimad Bhāgwat: 1.1.1

1. धाम्ना स्वेन सदा निरस्तकुहकं... ॥ is part of the first shloka of the Shrimad Bhagwat Puran.

Janmādyasya yato’nvayad-itaratash-chārtheshvabhignaha svarāt
Tene brahma hrudā ya ādikavaye muhyanti yat-soorayaha |
Tejo-vāri-mrudām yathā vinimayo yatra trisargo mrushā
Dhāmnā svena sadā nirastakuhakam satyam param dheemahi ||
- Shrimad Bhāgwat: 1.1.1

1. In these cases, Purush refers to Akshar-Purush, or Maha-Purush, who is an aksharmukta that creates the countless pairs of Pradhan-Purushes via Prakruti.

1. In these cases, Purush refers to Akshar-Purush, or Maha-Purush, who is an aksharmukta that creates the countless pairs of Pradhan-Purushes via Prakruti.

1. By stating that “I have kept My ātmā absorbed in the pure and perfect Brahma,” Shriji Maharaj is indicating that he has greater love for Aksharbrahman compared to the jivas, ishwars, and muktas. This oneness between Shriji Maharaj and Aksharbrahman Gunatitanand Swami is apparent from various incidents in Gunatitanand Swami’s life.

1. The four Vedas are: (1) Rigved, (2) Sāmved, (3) Yajurved, and (4) Atharvaved.

1. The phrase ‘Akshardhām in the midst of Golok’ has become famous in the Swaminarayan Sampraday because of how it can be interpreted. The correct interpretation is that there are infinite Goloks and other abodes (not just one of each abode), and in the midst of those infinite abodes is Akshardham. Aksharbrahma Gunatitanand Swami has given an example to understand the correct interpretation in Swamini Vat 3/23.

1. Eternal entities are of 3 types: (1) Kutastha nitya (invariably eternally unchanging), (2) Pravāh nitya (invariably eternally changing), and (3) Parinām nitya (variably eternal).

(1) Kutastha nitya: Unchanging entities remain the same in the past, present and future. They do not change in any way. Examples are: ātmā (jivas and ishwars), Aksharbrahman, and Parabrahman.

(2) Pravāh nitya: The population of a town changes over time, however, the age of the town is still considered 200 years or 500 years old, despite births and death in the town’s population. Similarly, after a country gains independence, the presidents change over time, yet the age of the country is based on its original establishment. Mul-Purush is considered eternal in this context, because after ātyantik-pralay, a new Mul-Purush emerges to start the process of creation. Hence, the position of Mul-Purush remains invariable, yet a different Mul-Purush is assigned the position, i.e. Mul-Purush changes.

(3) Parinām nitya: The result differs but the fundamental entity remains the same. For example, gold is gold, whether one makes earrings, rings, necklaces, etc. Similarly, māyā is eternal in the variable sense. The form of māyā may change, but māyā is eternal.

In the context of this Vachanamrut, Shriji Maharaj says Prakruti-Purush are eternal. This should be understood as: Prakruti is eternal in the ‘variably eternal’ sense (3) and Purush is eternal in the ‘invariably eternally changing’ sense (2).

1. If one understands God’s form as being composed of the elements, then one understands God’s form to be characterized with māyā just like other forms that evolved from māyā. And if one understands God’s form to be devoid of the elements, then one understands God to be formless. Therefore, in both ways, one’s understanding is flawed. Therefore, Shriji Maharaj states that one who possesses both types of understanding is a sinner.

1. According to the beliefs of nāstiks, when one attains keval-gnān and all karmas have been destroyed, one becomes God. Therefore, they do not accept that there is an eternal God. Hence, they do not believe in worshiping one God because one becomes God by expending their karmas (and hence, destroying the consequences of their karmas). However, they do not believe that liberation is possible only by the grace of God. Therefore, the beliefs of nāstiks are against the teachings of the Vedas.

2. अन्यक्षेत्रे कृतं पापं तीर्थक्षेत्रे विनश्यति ।
तीर्थक्षेत्रे कृतं पापं वज्रलेपो भविष्यति ॥

Sins committed elsewhere are destroyed at a place of pilgrimage; [but] sins committed at a place of pilgrimage are as if etched in iron [i.e. totally irredeemable]. - Skand Purān

2. त्यज धर्ममधर्मं च... । - Mahābhārat: Shānti-parva, Moksh-dharma 33.40

2. स्वकृतविचित्रयोनिषु विशन्निव हेतुतया
तरतमतश्चकास्स्यनवलत्स्वकृतानुकृतिः - Shrimad Bhāgwat: 10.87.19

2. सालोक्य सार्ष्टिसामीप्य सारूप्यै कत्वमप्युत ।
दीयमानं न गृह्णन्ति विना मत्सेवनं जनाः ॥

Even if granted a place in my abode, powers similar to mine, my vicinity, a form similar to mine or oneness with me [i.e, qualities similar to me], ‘[nishkām] devotees’ would not accept them without my service. - Shrimad Bhāgwat: 3.29.13
Although the second verse mentions five types of liberation, this does not contradict the earlier verse – which does not mention ‘oneness with me’ – since there are considered to be two ‘sets’ of liberation; oneness with God, and a further four types of liberation. A person who attains oneness with God, i.e. qualities similar to those of God, will naturally attain the other four types of liberation. On the other hand, the other four types of liberation alone are for those who have not attained such oneness with God.

2. The six chakras are six ‘centres’ of spiritual power and consciousness located within the inner body. They are: āgnā, vishuddha, anāhat, manipur, swādhishthān, ādhār. Each has its corresponding location and deity.

2. या निशा सर्वभूतानां तस्यां जागर्ति संयमी ।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः ॥

A self-controlled person is awake to that to which all other beings are asleep, and that to which all other beings are awake, a self-controlled person is asleep. - Bhagwad Gitā: 2.69

2. This is equivalent to 315,360,000 human years.

2. Here ‘Brahma’ should be understood as ‘Aksharbrahma-dhām’ or ‘Akshardhām’.

2. The eight types of murtis are shaili (of stone), dārumayi (of wood), lauhi (of metal), lepyā (of earth or sandalwood paste), lekhyā (engraved or drawn), saikati (of sand), manimayi (of gems) and manomayi (mental).

2. यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ - Bhagwad Gitā: 18.78

2. ‘Brahma’ should be understood as ‘divine’ in this context.

2. One of the six syllables in the root sound ‘AUM’.

2. अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥

[A yogi who...] has become realised after many lives attains the highest state of enlightenment. - Bhagwad Gitā: 6.45

2. तमेव विदित्वातिमृत्युमेति नान्यः पन्था विधतेऽयनाय ।

Only by knowing Him does one transgress death; there is no other path for attaining [liberation]. - Shvetāshvatara Upanishad: 3.8

2. द्युपतय एव ते न ययुरन्तमनन्ततया त्वमपि ... ॥

Even the masters of the higher realms [i.e. deities such as Brahmā] cannot fathom your greatness - because it is endless. [In fact,] neither can you yourself [fathom your own greatness]. Indeed, in your each and every hair countless brahmānds accompanied with their barriers fly simultaneously at immense speed - like mere specks of dust flying in the air. Even the Shrutis describing you as ‘neti neti’ [i.e. indescribable and unfathomable] ultimately perish in you [i.e. fail to extol your complete glory]. - Shrimad Bhāgwat: 10.87.41

2. एतदीशनमीशस्य प्रकृतिस्थोऽपि तद्‌गुणैः ।
न युज्यते सदात्मस्थैर्यथा बुद्धिस्तदाश्रया ॥

Just as a person’s buddhi [i.e. knowledge of God] is not affected by the traits of the body [such as birth, death, age, illness, ignorance, etc.], similarly, God, who pervades Prakruti [and its creation], is forever unaffected by their influences and the influences of the ātmās. This is the prowess of God. - Shrimad Bhāgwat: 1.11.38

2. नित्यं ददाति कामस्यच्छिद्रं तमनु येऽरयः ।
योगिनः कृतमैत्रस्य पत्युर्जायेव पुंश्चली ॥

The minds of those yogis who have befriended their minds continuously allow lust to enter. [Other] enemies [such as anger, avarice, infatuation, etc.] follow that lust [into the mind. In this way, the mind brings about the downfall] of the yogis - just as an unfaithful wife [brings about the downfall] of her trusting husband. - Shrimad Bhāgwat: 5.6.4

2. त्यज धर्ममधर्मं च उभे सत्यानृते त्यज ।
उभे सत्यानृते त्यक्त्वा येन त्यजसि तत्त्यज ॥ - Mahābhārat: Shānti-parva, Moksh-dharma 33.40

2. तुलसी ज्याके मुखनसे भूले निकसे राम ।
ताके पग की पहेनियां मेरे तनकी चाम ॥

2. तेनैव रूपेण चतुर्भुजेन सहस्रबाहो भव विश्वमूर्ते

O One whose form is the universe [Krishna]! O thousand-armed [Krishna]! Please [return] to that [i.e. your original] four-armed form! - Bhagwad Gitā: 11.46

2. सर्वं खल्विदं ब्रह्म

Indeed, all this [i.e. the whole universe] is Brahma [i.e. the form of God]. - Chhāndogya Upanishad: 3.14.1

2. नैर्गुण्यस्था रमन्ते स्म गुणानुकथने हरेः ।

[Although the munis...] had attained the nirgun state, they [still] engaged themselves in extolling the glory of God. - Shrimad Bhāgwat: 2.1.7

2. यस्मात्क्षरमतीतोऽहमक्षरादपी चोत्तमः ।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥

I transcend all that is perishable and am greater than even the imperishable; therefore I am known in the Smrutis and Vedas as ‘Purushottam’. - Bhagwad Gitā: 15.18

2. Here ‘dhām’ should be interpreted to mean ‘divine light’.

2. समलोष्टाश्मकाञ्चनः...

He who... regards a lump of earth, a stone and [a piece of] gold as equal... [is said to be gunātit]. - Bhagwad Gitā: 14.22-25

2. अन्यक्षेत्रे कृतं पापं तीर्थक्षेत्रे विनश्यति ।
तीर्थक्षेत्रे कृतं पापं वज्रलेपो भविष्यति ॥

Sins committed elsewhere are destroyed at a place of pilgrimage; [but] sins committed at a place of pilgrimage are as if etched in iron [i.e. totally irredeemable]. - Skand Purān

2. The term ‘bāhyadrashti’ means to ‘to look outwards’ and is the antonym of ‘antardrashti’.

2. स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् । - Bhagwad Gitā: 2.40

2. Unlike total unity, this ‘oneness’ should be understood to be unity through the antaryāmi power of God.

2. कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः ।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥ - Bhagwad Gitā: 4.18

2. अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥

[A yogi] who... has become realised after many lives attains the highest state of enlightenment. - Bhagwad Gitā: 6.45

2. Literally, ‘sthitapragna’ means ‘one with a stable mind’ but here Shriji Mahārāj gives His own, unique definition.

2. Here ‘māyik names and forms’ refers to anything that has a name and a form - everything that has arisen from māyā.

2. यस्यात्मबुद्धिः कुणपे त्रिधातुके स्वधिः कलत्रादिषु भौम इज्यधिः ।
यत्तीर्थबुद्धिः सलिले न कर्हिचिज्जनेष्वभिज्ञेषु स एव गोखरः ॥

He who regards the body - composed of the three constituents [i.e. vāt (gas), pitta (biles) and kaf (phlegm)] - to be his own self; regards his wife and children to be his own; regards the [murtis of God made from] earth to be venerable; and regards water to be [sacred like] a place of pilgrimage - but does not regard the enlightened devotees [of God] to be these [i.e. one’s own self, one’s own, venerable and sacred], then he is the most despicable of all animals, a wild donkey. - Shrimad Bhāgwat: 10.84.13

2. ज्याकि मै लगन रामसों नाहिं...

2. Here ‘Patel’ refers to the chief of a village.

2. धाम्ना स्वेन सदा निरस्तकुहकं सत्यं परं धीमहि ॥

We meditate upon God, who via His own form - ‘dhām’ [i.e. divine light] - destroyed the deception in the form of the products of māyā; such is the supremely satya form of God. - Shrimad Bhāgwat: 1.1.1

2. सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥

Abandon all [other] forms of dharma and surrender only unto me. I shall deliver you from all sins; [so] do not lament. - Bhagwad Gitā: 18.66

2. The nine types of sentiments are different dramatic moods meant to produce their respective emotional effects: (1) shrungār - amorous, (2) hāsya - humourous, (3) kārun - melancholy, (4) vir - heroic, (5) raudra - fierce, (6) bhayānak - horrific, (7) bibhatsa - vulgar, (8) adbhut - wondrous, (9) shānt - tranquil.

2. મારા વહાલાજી શું વહાલપ દીસે રે, તેનો સંગ શીદ તજીએ...

Why should one forsake the company of a person who harbours love for my Lord?

2. अहो अमी देववरामरार्चितं पादाम्बुजं ते सुमनःफलार्हणम् ।
नमन्त्युपादाय शिखाभिरात्मनस्तमोऽपहत्यै तरु जन्म यत्कृतम् ॥

O these [trees] offer at your holy feet - which are worshiped by the chief deity [Indra] and the immortals [i.e. other deities such as Brahmā, etc.] - fruits and flowers, and bow before you with their heads [i.e. their branches and leaves] to eradicate their darkness [of ignorance] which caused their birth as trees! - Shrimad Bhāgwat: 10.15.5

2. जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥

O Arjun! He who thoroughly realises my birth and actions to be divine will not take another birth when he leaves his body; rather, he will attain me. - Bhagwad Gitā: 4.9

2. हरेर्गुणाक्षिप्तमतिर्भगवान् बादरायणिः ।
अध्यगान्महदाख्यानं नित्यं विष्णुजनप्रियः॥

Honourable [Shukdevji] - son of Vyās, and to whom devotees of Vishnu are very dear - was attracted by the virtues of God, and thus constantly studied the great [Shrimad Bhāgwat] epic. - Shrimad Bhāgwat: 1.7.11

2. अहो बत श्वपचोऽतो गरीयान् यज्जिह्‌वाग्रे वर्तते नाम तुभ्यम् ।
तेपुस्तपस्ते जुहुवुः सस्नुरार्या ब्रह्मानूचुर्नाम गृणन्ति ये ते ॥

How amazing! Even a ‘shwapach’ [i.e. a vile person who eats dog-meat] becomes great if your name is on the tip of his tongue [i.e. he chants God’s name]. Indeed, those who chant your name are the ones who have performed all austerities, performed all yagnas, bathed [in the sacred waters of all the places of pilgrimage], studied all the Vedas; and they indeed are the ‘āryas’ [i.e. the noble ones]. - Shrimad Bhāgwat: 3.33.7

2. Here ‘māyā’ refers to Pradhān-Prakruti.

2. आसामहो चरणरेणुजुषामहं स्यां वृन्दावने किमपि गुल्मलतौषधीनाम् ।
या दुस्त्यजं स्वजनमार्यपथं च हित्वा भेजुर्मुकुन्दपदवीं श्रुतिभिर्विमृग्याम् ॥

Those [gopis] - having forsaken the unforsakeable [bond] of their bodily relations and the path of [dharma as prescribed for] the nobles - worshipped [i.e. attained] the state of God [i.e. the state of highest liberation], which [even] the Shrutis seek. O May I also become any of the shrubs, vines, or herbs in Vrundāvan that are graced [i.e. touched] by the dust of their [i.e. the gopis’] feet! - Shrimad Bhāgwat: 10.47.61

2. जमनाके तीर ठाडो...

2. ... येऽन्ये स्वतःपरिहृतादपि बिभ्यति स्म ॥

O Master of the Indriyas [God]! You are indeed the lord of the whole mobile and immobile world, because even though you indulge in the various [sense] objects created by the imbalance in the gunas of māyā, you remain unaffected [by them]. Apart from you, [though,] others still fear [the association of the sense objects] - even though they have renounced them. - Shrimad Bhāgwat: 11.6.17

2. The purport of this is: when one’s conviction in the manifest form of God does not sway when one perceives God as unattractive with the eyes, his speech does not seem polite with the ears, his body gives off odor, his manners and ways are seemingly not special, etc. (and other such physical qualities God may show), then he has conviction in his indriyas. In this level of conviction, the devotees perceives God above the dual qualities of favorable and unfavorable.

2. Here, the difference in the level of the muktas does not refer to the aksharmuktas. The aksharmuktas in Akshardham all experience the same bliss of God. However, the difference here refers to the muktas residing in the various other abodes of God, such as Golok, Vaikunth, etc. Those devotees who understood Shriji Maharaj to be like the other avatārs reached the abodes of those avatārs and became the muktas of those abodes; hence, they attained the level of those abodes. Only those who understood Shriji Maharaj to be supreme and the cause of all the avatārs reach Akshardham, where all muktas attain a similar status.

2. Amorous emotion is one of the nine emotions, which are: romance, laughter, compassion, fury, heroism, horror, disgust, wonder, and tranquility. This emotion is responsible for the love between a man and a woman and is the cause of lust.

2. Here, Purush refers to Pradhān-Purush, which is of the ishwar entity.

2. All of the successors of the Kabir-Panth are known as Kabirs. In this sect, many of the former Kabirs believed that God was formless and were against the worship of murtis. Because their kirtans spoke against the belief that God possesses a definite form, Shriji Maharaj prohibits singing or listening to their kirtans.

In this succession of Kabirs, one Kabir felt that only knowledge of the ātmā does not suffice. There should be a place for devotion of God. He promoted the devotion of God and wrote kirtans promoting devotion. This Kabir’s kirtans include: ‘Jahā sadguru khele vasant...’ and ‘Bhagya bade jahā sant padhāre...’ These kirtans are well-known in the Swaminarayan Sampraday.

During the middle ages, one poet named Akhā refuted spiritual discourses, worship of murtis, and other form of devotion to God in his kirtans. Moreover, he spoke against the tilak, mālā, kanthi, and other such useful items in devotion. Therefore, Shriji Maharaj prohibits singing or listening to his kirtans.

2. When the Yādavas mutually killed themselves when they fought internally, Shri Krishna Bhagwan sat under a pipal tree in Prabhās. A hunter named Jarā saw the red sole of Krishna’s foot and mistook it for a deer’s mouth. He shot Krishna’s foot. When he came closer, he realized he had shot God himself. He rested his head on Krishna’s feet and asked for forgiveness. Krishna Bhagwan forgave him and gave him a place in swarga. He told Dāruk to protect the family and he left for his abode. [Bhagwat: 10/31/6]

2. God is not like kāl: This means to believe that God is the cause of creation, sustenance, and destruction, but kāl is not the independent cause. Explanation: Some believe that kāl is the cause of creation, sustenance, and destruction of the world - meaning that the world and everything within the world happens because of kāl, i.e. on its own with the passage of time. They do not believe God is responsible. In reality, the cause of the world is God and to believe otherwise is to understand that God is like kāl.

God is not like karma: This means to believe that God is the cause of creation, sustenance, and destruction, but karma is not the independent cause. Explanation: Some believe karma (actions) are the cause of the world instead of God. In reality, God is the cause of the world.

God is not like swabhāvs: This means to believe that God is the cause of creation, sustenance, and destruction, but swabhāvs are not the independent cause. Explanation: Some believe swabhāvs are the cause of the world instead of God. Believing this way means believing God is like swabhāvs. Moreover, even if one believes God is the all-doer but also believes God harbors arrogance (just like jivas) because of his power of doership - although he is not the doer despite having the power of doership - then this also means one believes God is like swabhāvs.

God is not like māyā: This means to believe that God is the cause of creation, sustenance, and destruction, but māyā is not the independent cause. Explanation: According to the Advait philosophy, because of māyā, nirgun Brahman appears as the jiva and the world, meaning the cause of the world and everything within the world is māyā but not nirgun Brahman. Moreover, according to the Sankhya philosophy, the cause of the world is Prakruti (i.e. māyā) but not God. However, in reality, God is the cause but māyā is not the independent cause of the world. Also, to perceive qualities of māyā in God is also believing God is like māyā. However, God’s form is devoid of any trace of māyā.

God is not like Purush: In this context, Purush is the aksharmukta that activates Prakruti for the creation. To believe Purush is the independent creator of the world is to believe God is like Purush. However, Purush cannot act independently to create the world. Explanation: According to the Sankya philosophy, the cause of the world are Purush and Prakruti. Prakruti has no consciousness. Purush activates Prakruti from its state of equanimity to create the world, but God does not play a role. However, Purush is not the independent cause of the world. Only when God enters Purush is Purush able to activate māyā and engage in the creation of the world. So, the cause of the world is God and to believe Purush is the independent cause means to understand God is like Purush.

2. To revive a failing heart, a device called a pacemaker is placed to keep the heart beating in rhythm. The pacemaker supplies the electrical current to keep the heart beating.

In a healthy heart, this electrical current is supplied by the SA node (sinoatrial node). Only if the SA node supplies the electrical current will the heart keep beating. It is as if Shriji Maharaj is actually observing the function of the SA node like an expert of anatomy and speaking about this disc of flesh in this Vachanamrut.

2. One who possesses dharma, gnān, vairāgya, and bhakti is inherently elevated and is the singular Aksharbrahman Satpurush. By associating with him, countless aspirants also acquire these virtues. Therefore, it is only natural the Satpurush has firmness in these virtues. However, it may appears that the Satpurush has relaxed these virtues, only because of his pure intention of drawing aspirants closer to him.

Just as God manifests on the earth to fulfill the wishes of his devotees, similarly, when God remains present on the earth through the Aksharbrahman Satpurush, he has a similar wish to fulfill his devotees’ wishes. Therefore, to fulfill the devotees’ wish, the Satpurush may accept the best types of objects (foods, comforts, etc). When he does so, it may appear he lacks vairāgya. Actually, his only intent is to give his aspirants an opportunity to serve him and push his devotees forward on the spiritual path. This is a type of compassion. When the Satpurush accepts these types of services, the aspirants develop trust in him and become willing to follow his commands, which leads to spiritual progress.

Similar to the aforementioned example of vairāgya, the Satpurush may superficially appear to lack gnān or bhakti.

Moreover, the Aksharbrahman Satpurush always maintains a connection with God and never forgets him even for a second. However, he may engage in various social activities (that may seem unrelated to God). Because of these activities, many aspirants become closer to the Satpurush and gradually come closer to God. Ultimately, the goal of the Satpurush is to draw countless jivas on the path of liberation.

2. According to Shriji Maharaj’s teachings, the jiva is not inherently demonic; therefore, the jiva does not remain demonic eternally. Therefore, the purport of this narrative is that it is extremely difficult for a demonic jiva to become godly, but not impossible.

Explanation: By maligning God and his devotee, the intellect and inclination of the jiva becomes demonic - meaning the jiva becomes grappled with a demonic nature. When this demonic nature develops while the jiva is on the path of spiritual endeavor - meaning the demonic nature hasn’t become firm - then it can be defeated by God’s grace. However, if the demonic nature becomes extremely firm, then it cannot be defeated by one’s own effort. It can be defeated only by God’s grace. However, since the jiva is not inherently demonic, it does not remain demonic forever. Only when that jiva merges into and emerges from māyā infinite times is its demonic nature cured. (Vachanamrut Vartal 7) In this way, by going through the cycle of births and deaths, the jiva encounters God or his Sant, knowingly or unknowingly serves them, and accumulates sufficient pious merits, it becomes a devotee of God and is cured of its demonic nature by their grace.

Therefore, Maharaj uses strong words to caution his devotees to be fearful of performing demonic deeds.

2. Here, lifeforms refers to deities, ghosts, humans, animals, birds, plants, etc. equaling 8.4 million lifeforms. The categories of the 8.4 lifeforms are as follows:

• 2.1 million jarāyuj: lifeforms born from the womb

• 2.1 million andaj: lifeforms born from an egg

• 2.1 million svedaj: lifeforms born from sweat

• 2.1 million udbhij: lifeforms that grow from the ground

See Vachanamrut Gadhada I-13 for the explanation of lifeforms.

[Garud Puran: 2/12/2,3]

2. In this case, Purush refers to the Purush in the Pradhan-Purush pair. He is responsible for the creation of countless Virat-Purushes via Pradhan. Pradhan-Purush is of the ishwar entity.

2. Purushottam Narayan does, in fact, possess the sagun and nirgun aspects; however, these aspects cannot be described with words. Yet, Maharaj says the distinction of sagun and nirgun applies only to Akshar. These wods can be understood as follows:

In Vachanamrut Kariyani 8, Shriji Maharaj has described the sagun and nirgun aspects of Purushottam Narayan. Parabrahman Purushottam Narayan is the ātmā of Aksharbrahman; therefore, in his anvay form, he pervades the nirgun form of Aksharbrahman, who himself pervades everything. (Vachanamrut Gadhada I-64). Therefore, the nirgun form of Parabrahman is even subtler than the nirgun form of Aksharbrahman.

Moreover, Purushottam Narayan can eclipse the sagun form of Aksharbrahman - Akshardham, the support of the infinite aksharmuktas - and preside as the sole supporter of the infinite aksharmuktas instead. (Vachanamrut Loya 13) Therefore, the vastness of Purushottam Narayan’s sagun form is greater than the vastness of Aksharbrahman’s sagun form.

Therefore, Parabrahman does in fact possess both sagun and nirgun forms; but one cannot perfectly describe the forms with words, because when one attempts to do so, they effectively only describe the sagun and nirgun forms of Aksharbrahman and cannot reach the description of Purushottam Nayaran’s forms. Purushottam Narayan remains limitless and fathomless, beyond any description.

Yogiji Maharaj explains, “One cannot describe the sagun-nirgun forms of Purushottam Narayan. However, in explaining the sagun-nirgun aspects of Aksharbrahman, one understands the glory of Purushottam. Why? Because, if the greatness of Aksharbrahman is understood, then one wonders how much greater the master of Aksharbrahman - Purushottam - must be.”

[Brahmaswarup Yogiji Maharaj: 1/559]

2. According to Shriji Maharaj’s principle, all of the brahmānds are destroyed during the ātyantik pralay. (Vachanamrut Gadhada I-12, Bhugol-Khagol) During prākrut pralay, however, one brahmānd is destroyed, whereas the other brahmānds who have not reach the end of their lifespan continue to exist. Therefore, Shriji Maharaj is speaking in reference to the prākrut pralay in answering the question and not in reference to an ātyantik pralay.

2. The six Shāstras are: (1) Sānkhya, (2) Yoga, (3) Nyāya, (4) Vaisheshik, (5) Purva-Mimānsā, and (6) Uttar-Mimānsā (Vedānta).

2. That the body and the vishays are a form of misery, cause of bondage, perishable, etc.

2. Shriji Maharaj explains the reason why God and the Sant become secondary after one masters ashtāng-yoga and attains ātmā-realization. The major reason is that the devotee has not understood how one who has mastered ashtāng-yoga or ātmā-realization behave. Shukdevji and other yogis did not believe fulfillment after attaining ātmā-realization; instead, they engaged in devotion of God. If this is not understood, then Bhagwan and the Sant will become secondary and ātmā-realization becomes primary. Therefore, one needs to understand how the yogis in the past behaved.

Shriji Maharaj offers 3 solutions here to avoid any deficiencies in spiritual endeavor:

 1. One needs to look at the life of the Mota-Purush and how he undertakes spiritual endeavors.

 2. Contemplate on the words of the Mota-Purush and abide by his instruction.

 3. Pray to Bhagwan and the Sant that one may realize one’s own deficiencies.

2. According to Shriji Maharaj’s principle, a devotees who has not earned God’s favor and harbors jealousy toward other devotees cannot go to the abode of God. Consequently, there is no question of the devotee falling from the abode of God. Therefore, one should understand God’s abode in this context as the place where the manifest God resides on this earth, as explained by Shriji Maharaj in Vachanamruts Gadhada-I 63, Gadhada I-78, and Loya 11.

Moreover, in this very Vachanamrut, Maharaj explains, “...even though he is in Mrutyulok, he is still in the abode of God.” Therefore, one should understand falling from God’s abode as one breaking their connection with the manifest of God or the Aksharbrahman Satpurush.

Maharaj has spoken these words to turn devotees away from fault-finding.

3. मिथिलायां प्रदिप्तायां न मे दह्यती किंचन ॥ - Mahābhārat: Shānti-parva, Moksh-dharma 18.40

3. अथो विभूतिं मम मायाविनस्तामैश्वर्यमष्टांगमनुप्रवृत्तम् ।
श्रियं भागवतीं वाऽस्पृहयन्ति भद्रां परस्य मे तेऽश्नुवते तु लोके ॥

Even though my [‘nishkām devotees’] have no wish for the material opulence of the realms up to and including the realm of Brahmā, for the eight yogic powers [see Appendix A], or for the auspicious wealth of God, they still enjoy [i.e. attain] all these in my - the supreme being’s - abode.

3. The term ‘bāhyadrashti’ means ‘to look outwards’ and is the antonym of ‘antardrashti’.

3. Throughout this Vachanāmrut, ‘experience’ should be understood to mean ‘experiential gnān through the jiva’ because it refers to the gnān of the divine form of God, not just the form of God that is perceivable through the senses or mind.

3. यश्च मूढतमो लोके यश्च बुद्धेः परं गतः ।
तावुभौ सुखमेधेते क्लिश्यत्यन्तरितो जनः ॥

In this world, there are two types of people who experience [the] bliss [of God] - those who are utterly ignorant [and have blind faith in God] and those who are perfectly enlightened [and have realized God]. Those who are in between, though, are troubled. - Shrimad Bhāgwat: 3.7.17

3. दैवी ह्येषा गुणमयी मम माया दुरत्यया ।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥

My māyā, which I have created and is composed of the [three] gunas, is indeed difficult to transcend. [But] those who take refuge in me alone can transcend that māyā. - Bhagwad Gitā: 7.14

3. अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् ।
परं भावमजानन्तो मम भूतमहेश्वरम् ॥

Fools deride me as having a human form, but they do not realise my transcendental form as the great lord of all beings. - Bhagwad Gitā: 9.11

3. नेह नानास्ति किञ्चन

There is nothing in this universe that is not the form of Brahma [i.e. God]. - Bruhadāranyaka Upanishad: 6.4.19

3. परिनिष्ठितोऽपि नैर्गुण्य उत्तमश्लोकलीलया ।
गृहीतचेता राजर्षे आख्यानं यदधीतवान् ॥

O King [Parikshit]! Despite being perfectly poised in the nirgun state, I [Shukdevji] - having been attracted by the divine actions and incidents of God - studied the [Shrimad Bhāgwat] epic. - Shrimad Bhāgwat: 2.1.9

3. अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः ।
प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम् ॥

Abiding in the bodies of all beings as Vaishvānar [the fire of digestion], I digest the four types of food [i.e. chewable, drinkable, lickable and suckable] with the help of prān vāyu [i.e. inhaled air] and apān vāyu [i.e. air that pushes food downwards]. - Bhagwad Gitā: 15.14

3. स वेद धातुः पदवीं परस्य दुरन्तवीर्यस्य रथाङ्गपाणेः ।
योऽमायया संततयानुवृत्त्या भजेत तत्पादसरोजगन्धम् ॥

He who, having become free from māyā, serves the holy feet of God while constantly observing his wishes, realises [i.e. attains] the state of God [i.e. the highest state of liberation] - who holds a disc in his hand, has infinite powers, and is the transcendental supporter of the universe. - Shrimad Bhāgwat: 1.3.38

3. प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥

I am exceedingly dear to a person with gnān, and he is dear to me. - Bhagwad Gitā: 7.17

3. अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥

[A yogi] who... has become realised after many lives attains the highest state of enlightenment. - Bhagwad Gitā: 6.45

3. न भूतो न भविष्यति

Never before have there been [such talks], and never again will there be [such talks].

3. Here ‘indigestion’ refers to Agni not being able to bear his own extraordinary heat. Click to read the full story.

3. श्रद्धावान् लभते ज्ञानं तत्परः संयतेन्द्रियः ।
ज्ञानं लब्ध्वा परां शांतिमचिरेणाधिगच्छती ॥

He whose indriyas are under control and who also possesses shraddhā attains gnān. Upon attaining that gnān, such a person immediately attains the highest state of enlightenment. - Bhagwad Gitā: 4.39

3. सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥

Abandon all [other] forms of dharma and surrender only unto me. I shall deliver you from all sins; [so] do not lament. - Bhagwad Gitā: 18.66

3. The ten directions are: (1) Uttar - North, (2) Ishān - Northeast, (3) Purva - East, (4) Agni - Southeast, (5) Dakshin - South, (6) Nairutya - Southwest, (7) Pashchim - West, (8) Vāyavya - Northwest, (9) Urdhva - up, (10) Adhah - down.

3. एही कह्यो सुनु वेद चहुं...

3. नारायणपरा वेदा देवा नारायणाङ्गजाः ।
नारायणपरा लोका नारायणपरा मखाः ॥
नारायणपरो योगो नारायणपरं तपः ।
नारायणपरं ज्ञानं नारायणपरा गतिः ॥

The Vedas are devoted to Nārāyan [i.e. the essence of the Vedas is Nārāyan]; the deities are all formed from the form of Nārāyan; the realms are all devoted to Nārāyan [i.e. all the realms are pervaded by Nārāyan]; all yagnas are devoted to Nārāyan [i.e. the objective of all yagnas is Nārāyan]. All yoga, too, is devoted to Nārāyan [i.e. the objective of all yogic practices is Nārāyan]; all austerities are devoted to Nārāyan [i.e. the objective of all austerities is Nārāyan]; all gnān is devoted to Nārāyan [i.e. the essence of all gnān is Nārāyan]; [indeed,] Nārāyan is [the objective of] all endeavours. - Shrimad Bhāgwat: 2.5.15 & 16

3. आत्मारामाश्च मुनयो... ॥

Despite being engaged [only] in the ātmā [i.e. having attained ātmā-realization] and despite having overcome all base natures - the munis [still] offer selfless bhakti to God [because] God possesses such [divine] qualities. - Shrimad Bhāgwat: 1.7.10

3. मद्भयाद्वाति वातोऽयं सूर्यस्तपति मद्भयात् ।
वर्षतीन्द्रो दहत्यग्निर्म्रुत्युश्चरति मद्भयात् ॥

It is by fear of me that the wind [Vāyu] blows, Surya [i.e. the sun] shines, Indra [i.e. the clouds] rains, Agni [i.e. fire] burns, and death [Yam] devours [the living]. - Shrimad Bhāgwat: 3.25.42

3. The term ‘bāhyadrashti’ means ‘to look outwards’ and is the antonym of ‘antardrashti’.

3. अहो भाग्यमहो भाग्यं नन्दगोपव्रजौकसाम् ।
यन्मित्रं परमानन्दं पूर्णं ब्रह्म सनातनम् ॥

O Indeed how fortunate are Nand [the father of Krishna], the gopas and the residents of Vraj - whose friend was the transcendental, eternal, perfect and blissful Brahma [i.e. God]! - Shrimad Bhāgwat: 10.14.32

3. The four types of liberation as described in Gadh I-43.2 are: (1) to reside in the realm of God; (2) to stay near God; (3) to assume a form similar to that of God; and (4) to attain divine powers similar to God’s powers.

3. द्युपतय एव ते न ययुरन्तमनन्ततया
त्वमपि यदन्तराण्डनिचया ननु सावरणाः ।

Even the masters of the higher realms [i.e. deities such as Brahmā] cannot fathom your greatness - because it is endless. [In fact,] neither can you yourself [fathom your own greatness]. Indeed, in your each and every hair countless brahmānds accompanied with their barriers fly simultaneously at immense speed - like mere specks of dust flying in the air. Even the Shrutis, describing you as ‘neti neti’ [i.e. indescribable and unfathomable], ultimately perish in you [i.e. fail to extol your complete glory]. - Shrimad Bhāgwat: 10.87.41

3. The purport of this is: one perceives appropriate and inappropriate actions of God that normally ordinary humans exhibit as a result of tamogun, rajogun, and sattvagun (such as laziness, sleep, infatuation, anger, etc. as a result of tamogun; lust, craving for tastes, affection, greed, etc. as a result of rajogun; and renunciation, austerities, self-control, etc. as a result of sattvagun) and one’s conviction in God does not sway, then one has conviction in their antahkaran. In this level of conviction, the devotees perceives God above the influence of the three gunas.

3. Here, the words ‘manifest form of Shri Krishna’ refers to Shriji Maharaj himself because he was manifest at the time. Senior sadguru sādhus have revealed through the years that Shriji Maharaj has narrated his own supremacy by using Krishna as an example.

3. The 18 Purāns are: (1) Brahma, (2) Padma, (3) Brahmānd, (4) Agni, (5) Vishnu, (6) Garud, (7) Brahmavaivarta, (8) Shiv, (9) Ling, (10) Nārad, (11) Skand, (12) Mārkandeya, (13) Bhavishya, (14) Matsya, (15) Varāh, (16) Kurma, (17) Vāman, and (18) Shrimad Bhāgvat.

3. The all-pervasive Purushottam Bhagwan is eternally present in all things through his pervasive powers. Therefore, ‘entered’ mentioned here should be understood as entering with special powers to allow the entity to engage in the process of creation.

3. Vairaj Pusush is an ishwar that, after the creation phase (srushti) of the brahmand, enjoys the happiness related to māyā during the sustenance phase (sthiti). During the dissolution phase (pralay), he abandons his body that was comprised of elements of māyā but he does not become completely free from māyā.

3. Even if one refrains from bad company and maintains the association of the Satpurush, if one develops conviction of God due to some desires, then if that desire is not fulfilled, conviction of God may become uprooted completely. Since Nityanand Swami’s lacks this explanation, Shriji Maharaj answers to completely answer the question. Conviction developed only for the sake of one’s liberation becomes stable and firm, whereas conviction developed due to some desires never remains firm.

3. The statement “...the form of God along with His Akshardhām is present on this earth...” means that Aksharbrahman Gunatitanand Swami and Parabrahman Purushottam Narayan - Shriji Maharaj - both are always present on the earth. Shriji Maharaj has commanded his devotees to explain this principle to others. Brahmaswarup Shastriji Maharaj thoroughly understood this principle; verified Gunatitanand Swami is Aksharbrahman though contemporary devotees and sadhus, historical inscriptions, and scriptures written by paramhansas; and installed the murtis of Akshar and Purushottam, i.e. Gunatitanand Swami and Bhagwan Swaminarayan, in the central shrines of the mandirs he built, hence spreading the Akshar-Purushottam Upasana far and wide. Brahmaswarup Yogiji Maharaj and Brahmaswarup Pramukh Swami continued spreading this principle throughout the world. Today, Pragat Brahmaswarup Mahant Swami Maharaj bears the torch of spreading this principle in the world.

3. That the ātmā is eternally blissful, free from all faults, imperishable, etc.

4. यस्मात्क्षरमतीतोऽहमक्षरादपी चोत्तमः ।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥

I transcend all that is perishable and am greater than even the imperishable; therefore I am known in the Smrutis and Vedas as ‘Purushottam’. - Bhagwad Gitā: 15.18

4. विषया विनिवर्तन्ते निराहारस्य देहिनः ।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते ॥

The sense objects recede for a person who abstains from indulging in them. However, the longing for them does not subside. The longing subsides [only] when his vision reaches [i.e. he realizes] the transcendental [i.e. God]. - Bhagwad Gitā: 2.59

4. मम साधर्म्यमागताः

4. इदं हि विश्वं भगवानिवेतरो यतो जगत्स्थाननिरोधसंभवाः ।

Indeed, this universe is as if another form of God - who is the cause of the creation, sustenance and dissolution of the world. - Shrimad Bhāgwat: 1.5.20

4. तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते ।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥

Of these [i.e. one who is distressed from having fallen from the path of attaining yogic powers, and thus still wishes to attain them; one who seeks knowledge of the ātmā, i.e. ātmā-realization; one who desires material objects, i.e. material pleasures and powers; and one who has gnān], the one with gnān is the best because he is always engaged in me and is devoted to me alone. I am exceedingly dear to a person with gnān, and he is dear to me. - Bhagwad Gitā: 7.17

4. द्रष्ट्वेदं मानुषं रूपं तव सौम्यं जनार्दन ।
इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः ॥

O Vanquisher of the Evil [Krishna]! Having seen your gentle human form, I am now composed and have been restored to my original nature. - Bhagwad Gitā: 11.51

4. अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् ।
परं भावमजानन्तो मम भूतमहेश्वरम् ॥

Fools deride me as having a human form, but they do not realise my transcendental form as the great lord of all beings. - Bhagwad Gitā: 9.11

4. अनेकजन्मसंसिद्धस्ततो याति परां गतिम् ॥

[A yogi] who... has become realised after many lives attains the highest state of enlightenment. - Bhagwad Gitā: 6.45

4. ममैवांशो जीवलोके जीवभूतः सनातनः ।
मनःषष्ठानीन्द्रियाणि प्रकृतिस्थानि कर्षति ॥ - Bhagwad Gitā: 15.7

4. ‘Brahma’ in this context refers to the divine light of Purushottam Bhagwān, and should not be understood to mean ‘Aksharbrahma’.

4. ‘Purush’ in this context refers to Aksharbrahman, one of the five eternal entities (not the previously mentioned Purush that implants virility in mahāmāyā - who is brahmarup or Akshar-like as mentioned in the previous sentence).

4. ज्याकुं प्रिय न राम वैदेही...

4. प्रायेण मुनयो राजन्... ॥

O King [Parikshit]! [Although] the munis had no need for the rules of moral conduct and had attained the nirgun state, they [still] engaged themselves in extolling the glory of God. - Shrimad Bhāgwat: 2.1.7

4. The purport of this is: when one perceives insanity or losing consciousness of the body, similar to what Rushabhdev exhibited, and one still does not perceive human qualities in God, then one has conviction of God in their jiva. In this level of conviction, the devotee of God perceives him above the qualities of the physical body and perceives even his insanity as divine.

4. वासुदेवपरा वेदा वासुदेवपरा मखाः ।
वसुदेवपरा योगा वासुदेवपराः क्रियाः ॥
वासुदेवपरं ज्ञानं वासुदेवपरं तपः ।
वासुदेवपरो धर्मो वासुदेवपरा गतिः ॥

The Vedas are devoted to Vāsudev [i.e. the essence of the Vedas is Vāsudev]; all yagnas are devoted to Vāsudev [i.e. the objective of all yagnas is Vāsudev]; all yoga is devoted to Vāsudev [i.e. the objective of all yogic practices is Vāsudev]; all activities are devoted to Vāsudev [i.e. the objective of all activities is Vāsudev]. All gnān, too, is devoted to Vāsudev [i.e. the essence of all gnān is Vāsudev]; all austerities are devoted to Vāsudev [i.e. the objective of all austerities is Vāsudev]; all dharma is devoted to Vāsudev [i.e. the objective of all dharma is Vāsudev]; [indeed,] Vāsudev is [the objective of] all endeavours. - Shrimad Bhāgwat: 1.2.28 & 29

4. When Ram waged a war with Ravan to retrieve Sitaji, Ravan’s son Indrajit shot the Brahmāstra weapon that made Ram, Lakshman, and the army of monkeys unconscious. Jāmbavān told Hanumanji to bring herbal medicines from a mountain in the Himalayas. When Hanumanji reached the mountain, the herbal medicines disappeared. So, Hanumanji brought the whole mountain to Lanka. There were four major types of herbal medicines: (1) Mrut-sanjivani, (2) Vishalyakarani, (3) Suvarnakarani, and (4) Sandhāni. Ram, Lakshman, and the monkey army regained consciousness by smelling the herbal medicines.

[Valmiki Ramayan, Yuddha-kand: 72-74]

4. The jiva is a chaitanya entity, meaning it possesses consciousness. The body, the indriyas, the antahkarans, etc. are jad, meaning they do not possess consciousness. Therefore, the jiva that resides in the body itself explains to itself using the indriyas, the antahkarans, etc. Moreover, it itself listens in order to understand. In this manner, the jiva is the knower of the body, the indriyas, man, prāns, and buddhi; it is the one who develops conviction, one who sees, one who listens, one who speaks, one who tastes, one who smells, one who contemplates, etc. One should understand that that is one’s true form.

4. Gunatitanand Swami explains these words by Shriji Maharaj: “When wealth is lost, one’s son dies or one cannot find food to eat, then at such times understanding helps. Once, a businessman went abroad and returned with a ship full of ten million gold coins. When he placed his foot on the plank leading to the shore to disembark, the ship sank. Then the businessman said, ‘Oh! What a misfortune.’ But then he reasoned, ‘When I was born, did I have any gold?’ Similarly, a mendicant found a rope while walking on the road. He kept it on his shoulder, but it slipped off. Then, after he had walked a little distance, he realized it fell. Then he said, ‘Never mind. Mujku rassā pāyā ja no’tā – I never had the rope in the first place.’ Thus, think in this way and remain happy. Also, in the Kakabhai’s Vachanamrut (Gadhada I-70) it is said that if there are ten people in the house and all of them are destined to die, but then if one of them is saved, is that too little? Thus, understand in this way.”

[Swamini Vat: 6/28]

4. These words by Shriji Maharaj can be understood in 3 ways:

1. In Loya 14, Maharaj says that: “Amidst this mass of light (i.e. in the center of the mass of light) lies a large, ornate throne upon which presides the divine form of Shri Nārāyan Purushottam Bhagwān.” What is the center of Akshardham? For Akshardham is infinite, boundless, and immeasurable. To imagine the center is impossible. Therefore, where the vyatirek form of Purushottam Narayan resides in Akshardham is the center of Akshardham.
2. Wherever God resides on the earth in human form is the center of Akshardham. (Vachanamruts Gadhada I-63, GadhadaI-78, and Loya 11)
3. After Purushottam Narayan leaves the earth, he remains present in the Sant who is Akshardham or Aksharbrahman, in whom the murti of Purushottam Narayan resides.

4. Here, Shriji Maharaj says that there is fire latent in wood. Ordinarily, we think of fire as a burning flame or an explosion. Maharaj is speaking of the latent fire here, which is known scientifically as latent energy or the heat of combustion. This type of energy is present in all compounds.

The heat of combustion (ΔH_C^o) is the energy released as heat when a compound undergoes complete combustion with oxygen under standard conditions. For example, the heat of combustion of wood is 24.2 MJ/kg.

5. बुद्धिन्द्रियमनःप्राणान् जनानामसृजत्प्रभुः ।
मात्रार्थं च भवार्थं च ह्यात्मनेऽकल्पनाय च - Shrimad Bhāgwat: 10.87.2

5. विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत् ॥

I sustain the entire universe with a single fragment [of myself]. - Bhagwad Gitā: 10.42

5. सत्त्वं यद्‌ब्रह्मदर्शनम्

Sattvagun leads to the vision [i.e. realization] of Brahma [i.e. God]. - Shrimad Bhāgwat: 1.2.24

5. अपरिमिता ध्रुवास्तनुभृतो यदि सर्वगतास्तर्हि न शास्यतेति नियमो ध्रुव नेतरथा ।

O Steadfast [God]! If the embodied jivas, which are innumerable and eternal, are believed to be all-pervasive, then they would not be governable. [But] not believing them as such [i.e. all-pervasive] would not cause any discrepancies. - Shrimad Bhāgwat: 10.87.30

5. ब्रह्मभूतः प्रसन्नात्मा न शोचती न कांक्षति ।
समः सर्वेषु भूतेषु मद्‌भक्तिं लभते पराम् ॥

One who has become brahmarup remains joyful, grieves nothing, desires nothing, behaves equally with all beings, and attains my supreme bhakti. - Bhagwad Gitā: 18.54

5. उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम् ॥

They are all indeed noble, but I consider the one with gnān to be my very ātmā. - Bhagwad Gitā: 7.18

5. स ऐक्षत - Aitareya Upanishad: 1.1.1

5. ‘Ansh’ literally means ‘part, component’, but in this context it should be interpreted as ‘devotee’.

5. जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥

O Arjun! He who thoroughly realises my birth and actions to be divine will not take another birth when he leaves his body; rather, he will attain me. - Bhagwad Gitā: 4.9

5. ब्रह्मभूतः प्रसन्नात्मा न शोचती न कांक्षति ।
समः सर्वेषु भूतेषु मद्‌भक्तिं लभते पराम् ॥

One who has become brahmarup remains joyful, grieves nothing, desires nothing, behaves equally with all beings, and attains my supreme bhakti. - Bhagwad Gitā: 18.54

5. Here “many have attained qualities similar to [God’s]” should be understood as attaining qualities similar to Aksharbrahman.

Explanation: According to Shriji Maharaj’s principles, devotees of God cannot become God, because God is singular and remains singular. Therefore, attaining qualities of God should be understood as attaining some virtues and powers like God. Just as God is divine, is not influenced by māyā, and is not bound to good or bad karmas, similarly, the devotee of God also becomes divine, is not influenced by māyā, and is not bound by good or bad karmas. The devotee also transcends kāl, karma, and māyā.

Moreover, the devotee acquires the virtues of Satya, Shauch, etc. (Gadhada I-62, I-77). Nevertheless, the devotee of God never completely acquire all of the virtues or powers of God. God’s power of kartum, akartum and anyathākartum, power to create and destroy the infinite universes, and being the controller of all elements are not acquired by the devotee of God. Therefore, the master-servant relationship always exists between God and his devotees.

If the devotee of God were to fully acquire all qualities of God, then he would become exactly like God. So then, who does the devotee of God serve and offer devotion and upāsanā to? Therefore, attaining qualities of God should be understood as attaining the qualities of Aksharbrahman, because Shriji Maharaj has explained that: to serve God and offer devotion and upāsanā to God, one must acquire the qualities of Aksharbrahman. Only when the devotee of God acquires the virtues of Aksharbrahman (i.e. becomes brahamrup) does that devotee attain the aforementioned virtues of God.

Shastriji Maharaj explains: “By associating with the Satpurush, one attains the virtues of Aksharbrahman, one overcomes the influence of the indriyas and the antahkarans, and consolidates faith in God. However, one simply cannot attain the qualities of Purushottam (God). All of the infinite muktas in Akshardham who have attained the qualities of Aksharbrahman behave as servants of Purushottam. Their indriyas and antahkarans are engrossed in God only and are divine. This is the message of Vachanamrut Kariyani 1, but the message is not that the devotees become God. One gains as much powers as he realizes God to possess, but God [and God’s powers] remain limitless.”

[Brahmaswarup Shastriji Maharaj: 2/302]

5. In this narrative, Maharaj uses the word ‘Purush’ to refer to four entities, albeit not eternal entities.

1. Aksharbrahman: In footnote 3, Maharaj refers to Aksharbrahman as Purush. Aksharbrahman is singular and eternal, a distinct entity. This mention does not refer to the prevoiusly mentioned Purushes in this Vachanamrut.

2. Maha-Purush: Maha-Purush is an akshar-mukta, a liberated soul. Hence, he is freed of the bondage of māyā. Hence, in this Vachanamrut, Maharaj mentions that this Purush, although unites with māyā to start the creation process, remains free of māyā. The union of Maha-Purush with Prakruti creates countless pairs of Pradhan and Purush.

3. Pradhan-Purush: this Purush of the ishwar entity joins with Pradhan to create countless Virat-Purushes.

4. Virat-Purush: this is an ishwar entity - the form of the brahmānd itself.

Based on Shukmuni Swami’s question, it should be noted that the scriptures refer to Maha-Purush as Purushottam because creation began with him. However, the great seers of the past were not able to envision the two higher entities that transcend Maha-Purush: Aksharbrahman and Parabrahman.

Aksharbrahman Gunatitanand Swami mentions in Vat 5/56 that all others are Purushes, whereas Maharaj is Purushottam. Therefore, it is not suitable to refer to Maharaj as Purush.

6. यतो वाचो निवर्तन्ते अप्राप्य मनसा सह

From where speech returns along with the mind without having attained [Brahma, i.e. God]. - Taittiriya Upanishad: 2.4.1

6. मत्तः परतरं नान्यत्किञ्चिदस्ती धनञ्जय ।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥

O Conqueror of Wealth [Arjun]! There is nothing at all that is greater than me. All this [creation] is strung upon me - like a series of gems on a thread. - Bhagwad Gitā: 7.7

6. विद्याविद्ये मम तनू विद्ध्युद्धव शरीरिणाम् ।
बन्धमोक्षकरी आद्ये मायया मे विनिर्मिते ॥

O Uddhava! Realize my two forms - both of which have been created from my māyā: the primordial [brahma]vidyā and avidyā, which liberate and bind people [respectively]. - Shrimad Bhāgwat: 11.11.3

6. एकमेवाद्वितीयं ब्रह्म । - Chhāndogya Upanishad: 6.2.1

6. आत्मारामाश्च मुनयो निर्ग्रन्था अप्युरुक्रमे ।
कुर्वन्त्यहैतुकिं भक्तिमित्थम्भूतगुणो हरिः ॥

Despite being engaged [only] in the ātmā [i.e. having attained ātmā-realization] and despite having overcome all base natures - the munis [still] offer selfless bhakti to God [because] God possesses such [divine] qualities. - Shrimad Bhāgwat: 1.7.10

6. पुरुषेणात्मभूतेन वीर्यमाधत्त वीर्यवान् ॥ - Shrimad Bhāgwat: 3.5.26

6. Here, “...one should harbor a strong desire to become like a niranna-mukta...” should be understood as “one should desire to become akshar-rup.”

Explanation: To become like a niranna-mukta is considered savikalp samādhi according to Vachanamrut Gadhada I-40. However, nirvikalp samādhi is a much higher level than savikalp samādhi and one’s goal is to acquire the qualities of Aksharbrahman in the nirvikalp state - which essentially means one has to become brahmarup. (Vachanamrut Gadhada I-40; Loya 12). Moreover, Maharaj says in Vachanamrut Gadhada I-21: “...all of our satsangis should develop the following singular conviction: ‘We also wish to join the ranks of the aksharrup muktas and go to Akshardhām to forever remain in the service of God. ”

Because the scriptures mention niranna-muktas as the highest level of muktas (In Vasudev Mahatmya), Maharaj mentions them as an example.

7. निरञ्जनः परमं साम्यमुपैति ॥

He who is free from [the] blemishes [of māyā] attains qualities similar to those of the Supreme Being, [i.e, God]. - Mundaka Upanishad: 3.3.1

7. पश्य मे पार्थ रूपाणि शतशोऽथ सहस्रशः ।
नानाविधानि दिव्यानी नानावर्णाकृतीनि च ॥

O Son of Pruthā [Arjun]! Behold my hundreds and thousands of divine forms that are of various types and of assorted colors and shapes. - Bhagwad Gitā: 11.5

7. परिनिष्ठितोऽपि नैर्गुण्य उत्तमश्लोकलीलया ।
गृहीतचेता राजर्षे आख्यानं यदधीतवान् ॥

O King [Parikshit]! Despite being perfectly poised in the nirgun state, I [Shukdevji] - having been attracted by the divine actions and incidents of God - studied the [Shrimad Bhāgwat] epic. - Shrimad Bhāgwat: 2.1.9

8. बहवो ज्ञानतपसा पूता मद्भावम् आगताः ॥

Many who have been purified by austerities in the form of gnān have attained my qualities. - Bhagwad Gitā: 4.10

8. नैष्कर्म्यमप्यच्युतभाववर्जितं न शोभते ज्ञानमलं निरञ्जनम् ।

Indeed, even pure gnān - wherein all karmas have been renounced - is not elegant if it is devoid of bhakti towards God. - Shrimad Bhāgwat: 1.5.12

9. कर्मणो ह्यपी बोद्धव्यं बोद्धव्यं च विकर्मणः ।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥

[The nature of] karma should be understood, [the nature of] prohibited karmas should be understood, and [the nature of] non-karma should also be understood. Indeed, the way of karma is very complex. - Bhagwad Gitā: 4.17

10. ब्रह्मभूतः प्रसन्नात्मा न शोचती न कांक्षति ।
समः सर्वेषु भूतेषु मद्‌भक्तिं लभते पराम् ॥

One who has become brahmarup remains joyful, grieves nothing, desires nothing, behaves equally with all beings, and attains my supreme bhakti. - Bhagwad Gitā: 18.54

11. भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च ।
अहङ्‌कार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥

Pruthvi, jal, tej, vāyu, ākāsh, man, buddhi and ahamkār - these are my eight forms of prakruti, ... - Bhagwad Gitā: 7.4

12. अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् ।
जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥

...the lower prakruti. But O Mighty-armed (Arjun)! Also know my other prakruti - the transcendental prakruti - the very element of life [i.e. chaitanya], by which this world is upheld. - Bhagwad Gitā: 7.5

13. अंतःप्रविष्टः शास्ता जनानां सर्वात्मा ।

God, who enters within all, is the controller and ātmā of all beings. - Yajur Veda: Āranyak-3.11

14. यस्याक्षरं शरीरं ... एष सर्वभूतान्तरात्माऽपहतपाप्मा दिव्यो देव एको नारायणः ।

He, whose sharir is the imperishable,... is the indwelling ātmā of all beings, is devoid of all evil, and is the one divine God, Nārāyan. - Subāla Upanishad: 7.1

15. यस्यात्मा शरीरं य आत्मानमन्तरो यमयति स त आत्मान्तर्याम्यमृतः ।

He, whose sharir are the ātmās and who governs all ātmās from within, is your ātmā, the antaryāmi, and immortal. - Bruhadāranyaka Upanishad: 5.7.26

16. यस्य पृथिवी शरीरं यः पृथिवीमन्तरो यमयति स त आत्मान्तर्याम्यमृतः ।

He, whose sharir is pruthvi and who governs it from within, is your ātmā, the antaryāmi, and is immortal. - Bruhadāranyaka Upanishad: 5.7.7

17. आर्तो जिज्ञासुरथार्थी ज्ञानी च भरतर्षभ ॥ ...
तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते ।

O Supreme among the Descendants of Bharat [Arjun]! [Four types of virtuous persons worship me:] one who is distressed [from having fallen from the path of attaining yogic powers, and thus still wishes to attain them]; one who seeks knowledge [of the ātmā, i.e. ātmā-realization]; one who desires material objects [i.e. material pleasures and powers]; and one who has gnān. Of these, the one with gnān is the best because he is always engaged in me and is devoted to me alone. - Bhagwad Gitā: 7.16 & 17

18. अहं ब्रह्मास्मि

I am Brahma. - Bruhadāranyaka Upanishad: 3.4.10

19. These words describing the brahmarup devotees of the manifest form of God indicates that the brahmarup devotees of Vāsudev Nārāyan who resides in Shwetdwip (mentioned immediately after) are different. Hence, Maharaj not only states there is a difference between the devotees of the manifest form of God (referring to himself) and the muktas of Shwetdwip, he also indicates he himself is distinct from Vāsudev Nārāyan residing in Shwetdwip.