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. 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

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

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

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

2. स्वकृतविचित्रयोनिषु विशन्निव हेतुतया
तरतमतश्चकास्स्यनवलत्स्वकृतानुकृतिः - Shrimad Bhāgwat: 10.87.19

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

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.

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.

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

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

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 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. जितं जगत् केन मनो हि येन॥

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

2. अनेकजन्मसंसिद्धस्ततो याति परां गतिम्॥

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

1. All knowledge.

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.

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.

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.

1. ऋते ज्ञानान्न मुक्तिः।

There is no liberation without gnān. - Hiranyakeshiyashākhā Shruti

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

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

5. विष्टभ्याहमिदं कृत्स्नमेकांशेन स्थितो जगत्॥

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

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

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

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

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

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

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

5. सत्त्वं यद्‌ब्रह्मदर्शनम्

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

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

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

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

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

4. मम साधर्म्यमागताः

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

6. एकमेवाद्वितीयं ब्रह्म। - Chhāndogya Upanishad: 6.2.1

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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]

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.

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

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

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.

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

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

5. स ऐक्षत - Aitareya Upanishad: 1.1.1

6. पुरुषेणात्मभूतेन वीर्यमाधत्त वीर्यवान्॥ - Shrimad Bhāgwat: 3.5.26

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

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

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

4. अनेकजन्मसंसिद्धस्ततो याति परां गतिम्॥

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

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

3. 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

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

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

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

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

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

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

2. अनेकजन्मसंसिद्धस्ततो याति परां गतिम्॥

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

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

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

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. 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. नेति नेति

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

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

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

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

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

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

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

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)

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

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. 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. 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

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

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

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

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

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

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

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

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

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

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

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

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

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.”