Glossary

Sanskrit and Vraj philosophical terms used across the Vachanamrut, Shikshapatri, and Bhaktachintamani, sourced verbatim from Shree Swaminarayan Temple, Bhuj-Kutch's own published Vachanamrut glossary appendix — not written by us.

209 resultsfor “Bhagvãn” · clear

abhishek: The pujã performed by bathing Bhagvãn with five items: milk, yoghurt, ghee, honey, and sugar.
ãchãrya: 1) A person who establishes a religious philosophy. 2) Head of a sampradãy, who protects dharma. A spiritual leader and guru, who initiates a satsangi into the sampradãy. There are two ãchãryas in the Swãminãrãyan Sampradãy; one for northern India (Amdãvãd Gãdi), and one for southern India (Vadtãl Gãdi). They are decedents of Dharma-Dev (the father of Swãminãrãyan Bhagvãn). Sahajãnand Swami adopted Ayodhyãprasãdji from His elder brother Rãmpratãpji, and adopted Raghuvirji from His younger brother Ichhãrãmji. Both sons then became the first two ãchãryas of the Swãminãrãyan Sampradãy. The ãchãrya a satsangi follows depends on where they live: satsangis living in northern India fall under the Amdãvãd region, and satsangis living in southern India fall under the Vadtãl region.
aishvaryãrthi: A person who worships Bhagvãn with the intention of earning powers to create the world. He is the lowest type of bhakta. [Ashlãli – 1]
akartum: The non-doer. Bhagvãn does not do anything, as He has delegated responsibilities to devs.
Akshar: 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.
akshar-mukta: 1) A jeev which has qualities similar to those of Akshar. Used to describe the spiritual state of akshar-muktas. The highest level of faith or spiritual status is to become akshar-rup and worship Bhagvãn. [Loyã – 12]. 2) Is also sometimes used to describe things that have attained qualities similar to Akshar through his contact, [Gadhadã II – 13] attained ultimate kalyãn, and resides forever in Akshardhãm with a divya body.
Akshardhãm: 1) The highest dhãm of Bhagvãn. The divine dhãm of Purushottam Bhagvãn Swãminãrãyan, where He is forever seated before the countless muktas who have attained qualities similar to those of Akshar. 2) The formless svarup form of Akshar.
akshi-vidyã: Knowledge of the eyes. A type of brahm-vidyã by which a person sees his ãtmã and the murti of Bhagvãn through his eyes. [Loyã 15].
Aniruddha: One of the four forms of Bhagvãn’s Vishvarup svarup. His role is to teach dharma, and to cause the creation of the brahmãnd (Virãt-Purush). During the state of creation, Virãt-Purush worships Aniruddha.
ankush: An instrument used to control an elephant. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn enables a bhakta to control his mind, and to become strong in worshipping Bhagvãn.
antar-drashti: To look inwards. Meditate. To look inwards at the jeev. To direct the internal or external vrutti towards the murti of Bhagvãn is itself antar-drashti.
antaryãmi: 1) Inner controller. Power of Bhagvãn to reside within a jeev and ishvar, and control its each and every action. This means that Bhagvãn knows its deepest thoughts and feelings. 2) The knower of all thoughts of everyone, everywhere.
anvay: Not separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7].
anyathã-kartum: The all-doer and non-doer. Even though Bhagvãn is the cause of everything, He does not do anything Himself. He has delegated responsibilities to the devs. For example, Kãl and is responsible for death.
archimãrg: Road of fire. Is traditionally thought of as the path to the sun, but it is also the path to the dhãm of Bhagvãn which is taken by the jeev after death.
ardha-chandra: Half moon. A chihn on Swãminãrãyan Bhagvãn’s left foot. The moon symbolises peace. A bhakta performing dhyãn on this chihn overcomes all miseries and experiences inner peace and profound happiness. Also, just as the night-lotus blossoms due to the light of the moon, the bhakta blossoms with bhakti and shraddhã through the light of Bhagvãn.
ãrti: A form of worship, in which lighted wicks, soaked in ghee, are gently waved before the murti of Bhagvãn, and is accompanied by a song that praises Him. The flame acquires the power of Bhagvãn. Bhaktas then pass their down-turned hands over the flame and then raise their palms to their forehead – the blessings of Bhagvãn pass
asat-purush: A false sant. An asat-purush person believes that all male and female svarups in this world have been created through Mãyã and the Purush, Virãt, and svarup of Bhagvãn, implying that all of these svarups are manifestations of Bhagvãn Himself. He also believes that if his mind is attracted towards a higher or lower svarup of either a male or female, he should perform dhyãn upon that very svarup in order to attain instantaneous samãdhi.
ashtakon: An octagon. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn grants a bhakta the fruits of ashtãng-yog. He also attains Akshardhãm, which is beyond the eight barriers.
ashtãng-yog: The practice of focusing and quieting the fluctuations of the mind through various physical and mental practices, and ultimately aiming for the yog, the union with Bhagvãn. The eight progressive steps of ashtãng-yog are: yam (restraint), niyam (observance), ãsan (seat or
ãstik: 1) A person who believes in the existence of Bhagvãn, and is religious. Opposite of nãstik. 2) Describes people or shãstras that accept the authority and authenticity of the Veds.
ãtmã-nivedi: A person who offers ãtmã-nivedanam, the ninth type of bhakti. A bhakta who has totally surrendered jeev to Bhagvãn. A person whose every action is an offering to Bhagvãn and who has Bhagvãn at the centre of his every action.
avatãr: Incarnation of Bhagvãn. He incarnates on Earth for the welfare of society and for the kalyãn of the jeevs. Bhagvãn is always present in Bharat-Khand through these incarnations or His sãdhus. He assumes various avatãrs according to whichever task needs to be accomplished in whichever place, and each avatãr possesses varying amounts of Bhagvãn’s power.
avatãri: The cause of all avatãrs. Swãminãrãyan Bhagvãn. All avatãrs emerge from Him.

bãjubandh: Decorative jewellery tied around the upper-arm. Swãminãrãyan Bhagvãn often wore bãjubandh made of flowers.
Bhagvad Geetã: Song of Bhagvãn. One of the most popular Hindu shãstras. It comprises of a dialogue between Arjun and Shree Krishna, at the beginning of the battle between the feuding cousins, the Pãndavs and the Kauravs. The
Bhagvãn: God. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.
bhagvan-nishtãrthi: A person who has a constant and singular determination for the sevã of the pratyaksha svarup of Purushottam Bhagvãn. He is the best bhakta of all. [Ashlãli – 1]
bhãgvat bhakta: A bhakta who follows bhãgvat dharma, which consists of dharma, gnãn, vairãgya, and bhakti coupled with the knowledge of Bhagvãn's greatness.
bhãgvat dharma: 1) Dharma related to Bhagvãn. The dharma which avatãrs of Bhagvãn come to establish, and the dharma which was adopted by Nãrad, the Sanakãdik, Shukji, Dhruv, Prahlãd, Ambrish and other bhaktas. This form of dharma is not different from bhakti itself. 2) Collective term for dharma, gnãn, vairãgya, and bhakti coupled with the knowledge of Bhagvãn's greatness. This will lead a person to become an ekãntik bhakta who crosses Bhagvãn's Mãyã and attains His dhãm. 3) Also called ekãntik dharma.
bhakta: Devotee of Bhagvãn. A follower of Bhagvãn.
bhakti: Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:
Bharat-Khand: Ancient India, considered to have stretched westward to present-day Turkey, eastward to present-day Burma, and beyond the Himalayan mountain range in the north. Is considered to be the best of the nine khands of Jambu- Dvip because those who attain birth in this region can potentially attain kalyãn due to the constant presence of Bhagvãn's avatãr or Bhagvãn's sant.
Bhumã -Purush: The svarup of Bhagvãn that resides in Avyãkrut.
Brahm: 1) The dhãm of Bhagvãn. It is eternal, complete with all gun, luminous, and flawless. Also called Akshar, or Akshar-Brahm, or Akshardhãm. 2) Fourth of the five eternal entities, which transcends everything except Purushottam (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).
brahm-agni: Bhagvãn. When a person performs a sãttvik yagna by withdrawing the ten indriyas and the mind (the eleventh indriya) from whichever vishays they have become attached to, he offers them into brahm-agni. The ãtmã and Bhagvãn then become one.
brãhm-kalp: Period of time during the process of creation when Bhagvãn gave all beings, from Brahmã to the smallest blade of grass their bodies, through his own body in the form of Virãt-Purush. Length of brahm-kalp time of one of Brahmã's days (4.32 x 109 human years).
brahm-vidyã: Knowledge of brahm. Knowledge that guides a person on the path to Bhagvãn.
Buddh: An avatãr of Bhagvãn. He incarnated in the svarup of an enlightened sãdhu. He was born a prince named Siddhãrth. A brãhman had predicted that Siddhãrth would either become a great king or a great tyãgi as a result of seeing suffering and death. Siddhãrth eventually left home and became a sãdhu. He attained great peace and knowledge, and became enlightened. He then became known as Buddh. He preached the philosophy of ahinsã to all who could hear Him. He taught that all sorrow comes from attachments and desires, so it's better to abandon all attachments in order to remain happy.

chakra: 1) A razor-bladed disc. One of Bhagvãn’s weapons. Also called sudarshan chakra. 2) Wheel. According to yogic practices, chakras are centres of spiritual power and consciousness located within the inner body. The six chakras are: ãgnã, vishuddh, anãhat, manipur, svãdhisthãn, ãdhãr. Each chakra has its corresponding location and dev.
charitra: A divine incident of Bhagvãn.

dandvat pranãm: Bowing down before Bhagvãn. Men perform ashtãng pranãm with eight parts of their body, whereas women perform panchãng pranãm with five parts of the body. The dandvat pranãm symbolises the breaking of our mãn. The mind must be kept on Bhagvãn while performing the dandvat pranam.
darshan: Seeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].
Dattatrey: An avatãr of Bhagvãn, born to Ansuyã and Atri Rushi. Bhagvãn incarnated in the combined svarup Brahmã, Vishnu, and Shiv. He has three heads (Brahmã, Vishnu, and Shiv) with one body. Dattãtrey had twenty-four gurus: earth, air, sky, water, fire, sun, moon, python, pigeon, sea, moth, bee, elephant, bear, deer, fish, osprey, child, maiden, prostitute, blacksmith, serpent, spider, and wasp. He perceived gun in His twenty-four gurus. He believed that in the world, a man can learn from each and every thing.
dev: A demi-god who is given powers and responsibilities in the universe, and who lives in a higher lok. Devs are bhaktas of Bhagvãn and follow His ãgnã.
dhãm: The divine home of Bhagvãn. Wherever Bhagvãn resides is called dhãm.
dhanush: A bow; symbolises humility and strength. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn makes a bhakta humble, wise, polite, and fearless. It also enables him to overcome inner enemies.
Dhanvantari: An avatãr of Bhagvãn. He incarnated in the svarup of the physician of the devs. He introduced the world to Ãyurved medicine and surgery. For this reason, He is known as the father of Ãyurved.
Dharma-Kul: Family of Dharma-Dev (Swãminãrãyan Bhagvãn’s father). Swãminãrãyan Bhagvãn’s family. The Ãchãrya of our sampradãy are decedents Dharma-Dev, and are therefore the family of Swãminãrãyan Bhagvãn.
dhvaj: A flag. A chihn on Swãminãrãyan Bhagvãn’s right foot. A flag sits above a mandir, and is also carried by the chief
Divãli: Series of oil lamps. Last day of the Vikram Samvat Indian year. The day of Amãs of the month of Ãso. Very holy and joyous Hindu festival celebrating the return of Rãm Bhagvãn to Ayodhyã from his fourteen-year exile, and the victory of good over evil - signified by the lighting of oil lamps to dispel the darkness.
drashtã: The seer. Generally refers to the ãtmã as the observer, but can also refer to Bhagvãn as the observer within each ãtmã.
Dvait: Dual. A philosophical principle that proposes the eternally distinct natures of the jeev and Bhagvãn, as opposed to the principle of the Advait philosophy. This is the philosophy accepted by Rãmãnuj-Ãchãrya, Rãmãnand

Ekãdashi: 1) Eleventh day of the bright and dark halves of a lunar month (ek+das = 1+10 = 11). 2) Special religious vrat performed on this day which also involves fasting and control of the ten indriyas and the mind. 3) Name of the young woman who was created from the light of Bhagvãn's ten indriyas and mind to battle against Mur-Dãnav. [Gadhadã II-8].
ekadmal: Former sãdhu, who left satang due to some personal misconduct or his inability to conform to the life of a tyãgi, and travels alone without a companion sãdhu. This is against the niyams set by Swãminãrãyan Bhagvãn in which sãdhus should never travel alone.
ekãntik: The highest spiritual state, in which a person offers perfect bhakti to Bhagvãn along with dharma, gnãn and vairãgya.
ekãntik bhakta: 1) Highest level of bhakta. A person who offers ekãntik bhakti, perfectly possesses all four of the qualities of ekãntik dharma (dharma, gnãn, vairãgya, and bhakti). 2) A person who has no desires other than Bhagvãn, and who worships Bhagvãn while realising himself to be brahm-rup. [Gadhadã I – 11].
ekãntik dharma: Collective term for dharma, gnãn, vairãgya, and bhakti coupled with the knowledge of Bhagvãn's greatness. This will lead a person to become an ekãntik bhakta who crosses Bhagvãn's Mãyã and attains His dhãm. Also called bhãgvat dharma.

gadã: Mace. One of Bhagvãn’s weapons.
Ganesh: The dev known as the remover of obstacles. He is the son of Shiv and Pãrvati, and has the body of a human, and the head of an elephant. His pujã is performed before any religious ceremony or auspicious occasion. Also called Ganpati and Vignavinãyak. Ganesh writes the charitras of Bhagvãn.
gaupad: A cow’s footprint. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn causes the vast material world to become the size of a cow’s hoof.
gnãn: 1) Knowledge. Spiritual knowledge leading to kalyãn. In particular, the knowledge of the ãtmã, and Bhagvãn’s svarup and His greatness. One of the four attributes of ekãntik dharma. 2) Also used to mean ãtmã-nishthã or ãtmã-gnãn.
gnãn-pralay: Destruction by gnãn. A state of individual understanding in which Prakruti-Purush and the entities evolved from them do not come into view, and a person sees only pure chaitanya, within which only the murti of Bhagvãn resides, but no other forms remain. All mãyik influences are destroyed – as if ãtyantik-pralay has taken place for that particular individual.
gnãn-shakti: The power of understanding. Aware of actions. When a jeev enters the jãgrat state, Bhagvãn awakens it from unconsciousness through His gnãn-shakti and makes it aware of its actions.
gnãn-yagna: When a bhakta of Bhagvãn engages in antar-drashti, it is called a gnãn-yagna. Physical activities related to Bhagvãn, such as having the darshan of Bhagvãn, performing His pujã or engaging in kathã and kirtans of Bhagvãn, to see that murti of Bhagvãn within the heart, to perform its pujã, and to bow before it, are all forms of antar-drashti, and are therefore aspects of a gnãn-yagna.
Golok: 1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm.
gopi: Protectors of cows. Wives of the cowherds of Vrundãvan present during the time of Shree Krishna. Female bhaktas of Bhagvãn who represent the perfect love and bhakti towards Bhagvãn.
Gopinãthji: The murti of Shree Krishna Bhagvãn. Swãminãrãyan Bhagvãn installed a murti of Gopinãthji Mahãrãj in Gadhadã, which was made to the exact size of Shreeji Mahãrãj.

Hari: An avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra.
haribhakta: A bhakta of Shree Hari. A bhakta of Swãminãrãyan Bhagvãn.
Hayagriv: An avatãr of Bhagvãn. He incarnated in the svarup of a horse. Brahmã had become tired of his creative duties, and he wanted to rest. As night was approaching, Brahmã yawned, which caused all the four Veds to come out from his opened mouth. A demon who lived near him in disguise, abducted the Veds. Bhagvãn took birth as Hayagriv to kill the demon and protect the Veds.
Hiranyagarbh: An avatãr of Bhagvãn.

ichhã-shakti: The power of free will. Whatever object is desired by the jeev, is acquired with the help of Bhagvãn’s ichhã-shakti.
ishta-dev: The preferred murti of Bhagvãn that worshiped by a person. Our ishta-dev is Swãminãrãyan Bhagvãn; but, the ishta-dev of Swãminãrãyan Bhagvãn was Shree Krishna.
ishvar: 1) Infinite in number. Similar to the jeev with respect to being bound by Mãyã, but are involved in the creation, sustenance, and destructions of the brahmãnds, and are therefore given greater powers by Bhagvãn. Brahmã, Vishnu, Shiv and all entities greater than them upwards to Prakruti-Purush, are considered ishvars.
Ishvar: See Bhagvãn.

Jain: A follower of Jainism – the non-Vedic religion of India propagating strict ahinsã, tyãg, and karmas as being the only factor responsible for creation and the continuing unfolding events and activities of the world. According to Jain philosophy, karmas themselves can grant their own rewards. Therefore, Bhagvãn is not a necessary element of their philosophy.
jãmbu: A berry. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn ensures that a bhakta loses interest in everything else and feels that all worldly affairs are worthless.
jap: Continuous chanting or writing of the holy name of (pronounced jup) Bhagvãn.
jav: A barley grain. A chihn on Swãminãrãyan Bhagvãn’s right toe. Performing dhyãn on this chihn destroys all sins, purifies the mind, and grants a person with the knowledge of ãtmã and Paramãtmã. It also ensures enough worldly wealth and comforts.

kaivalyãrthi: A person who worships only Bhagvãn in order to experience the ãtmã. He is of an intermediate level. [Ashlãli – 1]
Kãl: Cause of death. A dev that remains in the ãgnã of Bhagvãn, but carries out his duties of his own free will. If Bhagvãn wishes, He may interfere with Kãl’s duties.
kalash: A brass water-pot. A chihn on Swãminãrãyan Bhagvãn’s left foot. By performing dhyãn on this chihn a bhakta attains total fulfilment and becomes akshar-rup. A kalash occupies the highest point on the shikhar of a mandir, and so the bhakta attains the highest dhãm, Akshardhãm.
Kali-Yug: Age of Darkness. Fourth and present of the four ages that mark the time-scale of the world. Kali-Yug began in 3102 BCE, after Shree Krishna Bhagvãn left the earth. It lasts for 432,000 human years, of which over 5,000 years have already passed. The current Kali-Yug is estimated to end in the year 428,889 CE. Kali-Yug is when purity and righteousness have thoroughly diminished in comparison to what they were in Satya-Yug. People generally live to be not more than a hundred, and svabhãvs prevail in greater abundance than ever before.
Kalki: An avatãr of Bhagvãn that is still yet to appear on earth. Bhagvãn will incarnate in the svarup of a destroyer who
kamal: A lotus. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn enables a bhakta to remain free of material attachments and focus his mind at the feet of Bhagvãn. Just as a kamal is able to blossom even in muddy water, similarly, a bhakta is able to remain free of material attachments, despite fulfilling all his worldly duties obligations. Just as a kamal does not sink into water, a bhakta is not submerged by the forces of inner enemies, attachments, and material pleasures.
Kapil-Dev: An avatãr of Bhagvãn. He incarnated in the svarup of a rushi to compile all the divine knowledge that had been destroyed. He gave the knowledge of the Sãnkhya philosophy to his mother Devhuti, which was later written in the Shreemad Bhãgvat by Vyãsji.
karma: Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards.
karma-yogi: A person is striving for karma-yog (yog through activities). Term used for a grahastha bhakta who has not renounced his/her worldly duties completely – as opposed to a sãnkhya-yogi – but is nevertheless sincerely striving for yog or kalyãn. Refers to the many grahasthas in the time of Swãminãrãyan Bhagvãn who chose to totally commit and dedicate their lives to satsang.
kartum: The all-doer. Bhagvãn does everything and is the cause of everything.
kirtan: Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments.
Krishna: 1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.
kriyã-shakti: The power of application. Whatever action a jeev engages in, it does so with the support of what is known as Bhagvãn’s kriyã-shakti.
kshetragna: Knower of kshetra. Often used with kshetra to describe a relationship similar to that between a landowner and his land – kshetragna is the owner, and the kshetra is the land. Used to describe the ãtmã as the master (kshetragna) of the three bodies (kshetra). Also used to describe Bhagvãn as the master (kshetragna) of all jeevs, ishvars, and Brahm (kshetra). [Panchãlã – 3].
Kurma: An avatãr of Bhagvãn. He incarnated in the svarup of a turtle. During the samudra manthan (churning of the ocean), the Mount Mandarãnchal that was used to churn

Lakshmi: A devi (goddess) who is the wife of Vishnu. She is the devi of wealth. Therefore, money and gold is also called Lakshmi. She eternally remains in the sevã of Bhagvãn.
leelã: A divine action performed by Bhagvãn.

Mãdhvi Sampradãy: A sampradãy that follows the philosophy of Mãdhvã- Ãchãrya, a 13th century South Indian Vaishnav ãchãrya. He proposed a principle that states there is an essential and eternal distinction between Bhagvãn and all other beings.
madhyã: 1) Intermediate. Medium. 2) Used to describe the gopis. The madhyã gopis would never become angry with Bhagvãn and would never speak harsh words. However, by using their shrewdness, they would use cunning methods to conceal their selfishness from others and do whatever they pleased while also doing whatever pleased Bhagvãn. Therefore, they would not do only that which pleased Bhagvãn. [Sãrangpur – 15]
Mahã-Purush: 1) Also called Mul-Purush, Akshar-Purush, and Purush. 2) The svarup of Bhagvãn that resides in Shvet-Dvip, and gives darshan to the niranna-muktas.
mandal: Group or assembly. In the time of Swãminãrãyan Bhagvãn, the sãdhus were often formed into groups, within which they travelled and preached in different regions.
mãnsi pujã: Mental worship. Form of worship in which a person devoutly performs pujã of Bhagvãn mentally - exactly as he would physically.
Matsya: A fish. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn grants a bhakta with a stable mind. It also empowers him to live life absorbed in the murti of Bhagvãn.
mãyã: That which obstructs a bhakta from focusing on Bhagvãn. [Gadhadã I – 1].
Mãyã: 1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).
mogrã: A flower of the jasmine genus called Jasminum sambac or Arabian jasmine. It has a white colour and extremely sweet fragrance. Traditionally used in offerings to murtis of Bhagvãn.
Mohini: An avatãr of Bhagvãn. He incarnated in the svarup of a beautiful lady. After the devs and demons had churned the oceans to extract the nectar that would give them immortality, there was a fight over the possession of the urn. Bhagvãn realised that if the argument continued for long then the nectar would spill out and be lost forever. He also did not want the demons to drink any of the nectar. So, He appeared as Mohini, a lady of great beauty. Both the devs and the demons stopped fighting and were attracted to Her beauty. Flaunting Her charms, Mohini convinced both the devs and the demons that she would distribute the nectar.
mugdhã: 1) Lowest. 2) Used to describe the gopis. The mugdhã gopis would often lecture Bhagvãn and say, ‘We have gone out of our way doing things for you, yet you do not take even the slightest notice of us’. Furthermore, if they were teased further, they would be upset with Bhagvãn, and speak such harsh words that a person would feel they will soon fall from the path of Bhagvãn.
mukta: Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17].
mukti: To become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43].
murti: 1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.

Naimishãranya: 1) Wherever the jagged edges of the manomay chakra are Kshetra worn away. A person should understand the mind to be the manomay chakra, and the ten indriyas to be its jagged edges. Wherever those jagged edges of the mind (the indriyas) wear away and become blunt, that place should be known as Naimishãranya Kshetra. Religious deeds (jap, tap, vrat, dhyãn, and pujã) commenced in that place flourish rapidly, day by day. Naimishãranya Kshetra should be known to be wherever Bhagvãn’s ekãntik sant resides. 2) A tirth in India.
Nar-Nãrãyan: An avatãr of Bhagvãn. He incarnated in the svarup of twin brothers to kill a demon named Kunchi. Nar incarnated as Arjun, and Nãrãyan incarnated as Shree Krishna. Nar- Nãrãyan Bhagvãn forever performs tap in Badrikãshram for His bhaktas.
Nãrad: An avatãr of Bhagvãn. He incarnated in the svarup of a travelling rushi. Nãrad showed that bhakti is the best way of attaining moksh. He was also a great bhakta of Bhagvãn and has guided many souls on the path of kalyãn by travelling all over the brahmãnd.
Nãrãyan: The four-armed svarup of Bhagvãn. See Bhagvãn.
nãstik: 1) Atheist. Non-believer. Opposite of ãstik. Person who does not believe in the existence of Bhagvãn, or who is not religious. One of the four types of kusangis. 2) Often refers specifically to the Jains, who propose that all activities and events are direct results of karmas, but who do not accept Bhagvãn as the all-doer or the giver of the rewards of karmas. 3) A person who states that the vidhi and nishedh prescribed by the shãstras are false. 4) Can also describe people or shãstras that do not accept the authority and authenticity of the Veds, or a person who does not trust the words of greats such as Nãrad, the Sanakãdik, Vyãs, and Vãlmiki.
nirbij: Seedless. Without the association of Bhagvãn.
nirvikalp samãdhi: 1) Highest state of realisation, in which a person sees only Bhagvãn – no doubts or distinctions remain. [Gadhadã I – 39]. 2) The eighth and final stage of ashtãng-yog.
nishchay: Unfaltering faith in Bhagvãn, no matter what is seen or heard.
nishkãm bhakta: Superficially appears to be a sakãm bhakta, but inwardly, that bhakta has perfect nishchay and wishes for nothing except the murti of Bhagvãn. If inner enemies cause disturbances within, or a desire for pleasures other than the murti of Bhagvãn arises, he feels intense guilt. Even if he has only a slight amount of ãtmã-nishthã and vairãgya, such a bhakta still attains profound bliss in the dhãm of Bhagvãn after leaving his body.
niyam: 1) Moral and spiritual disciplines and religious codes of conduct prescribed by Bhagvãn or the shãstras, to protect a bhakta on the path to Bhagvãn. Niyams may relate to either dharma or bhakti. Niyams keep the bhakta fit to travel closer to Bhagvãn and ultimately earn the grace of Bhagvãn. Disobeying niyams causes the bhakta to fall from the path of Bhagvãn. Basic niyams for bhaktas are outlined in the Shikshãpatri. 2) The second step of ashtãng-yog, which involves the observance of religious practices and code of dharma for the control and refinement of the mind.
Nrusinh: An avatãr of Bhagvãn. He incarnated in the svarup of a lion-man. Hiranyakashipu was a demon who had immunity from being killed by man, beast, and Bhagvãn. For, this reason, Bhagvãn took birth as half-lion and half- man. He killed Hiranyakashipu, and saved His devout bhakta, Prahlãd.

pãdma-kalp: Period of time during the process of creation when Marichi and others jeevs are given their bodies by Bhagvãn. Length of pãdma-kalp time is one of Brahmã's days (4.32 x 109 human years). [Gadhadã – 13].
paksh: To be in favour of someone. Loyalty. We must always take the paksh of Bhagvãn and His bhaktas.
parã: The divine sound produced in the navel of Virãt-Purush is known as the ‘parã’ speech. For the purpose of creating the Veds, Bhagvãn Himself has inspired that ‘parã’ speech. [Sãrangpur – 6]
param-bhãgvat: Ideal bhakta of Bhagvãn, referring to a sat-purush or sant.
Paramãtmã: Greater than the ãtmã. God. Supreme being. Bhagvãn. Lord of all. He is unparalleled, omnipotent and the all- doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for His bhaktas. Resides within the ãtmã.
Parameshvar: See Bhagvãn.
Parbrahm: Beyond Brahm. God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Paramãtmã, Parbrahm, Krishna Nãrãyan, and Swãminãrãyan. Highest of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).
pãrshad: 1) Male tyãgi in the time of Swãminãrãyan Bhagvãn, similar to a sãdhu, but whose niyams were not as strict; they observed brahm-chãrya in general but were allowed to talk with women, and were allowed to touch money but not keep it for themselves. Most pãrshads shaved their heads like other sãdhus but wore a white dhoti and upper garment. 2) Attendant of Bhagvãn.
Parshurãm: An avatãr of Bhagvãn. He incarnated in the svarup of a brave warrior. Parshurãm had great devotion for His parents. However, His father was hot-tempered, and Parshurãm inherited this quality from him. Then, His
pati vratã: A faithful wife. A wife who observes the vow of fidelity is called a pati vratã. A true pati vratã possesses great powers, and even Bhagvãn must obey her wishes.
pradakshinã: Look from all directions. To walk in the clockwise direction around the murti of Bhagvãn with a focused mind, and receive His darshan from all directions. A form of bhakti, signifying that Bhagvãn is the centre of our lives; just as the sun provide energy for the planets that orbit it, Bhagvãn provides energy for us. The pradakshinã is performed in a clockwise direction so Bhagvãn remains on our right, which is the position of the master.
Pradyumna: One of the four forms of Bhagvãn’s Vishvarup svarup. His role is to explain the tattvas, and to cause the sustenance of the brahmãnd (Virãt-Purush). During the state of sustenance, Virãt-Purush worships Pradyumna.
Prakruti: 1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.
prasãd: Food that has been blessed and sanctified after offering it to Bhagvãn.
praudhã: 1) Highest. Best. 2) Used to describe the gopis. The praudhã gopis would do only that which pleases Bhagvãn. In no way would they use any cunning methods to satisfy their selfishness. Their only wish would be to please Bhagvãn. Therefore, they remain happy with whatever pleases Bhagvãn. Also, they would never become angry at, or jealous of the other gopis who are equal to them. They would also abandon vicious natures, such as mãn and matsar, and remain alert in the sevã of Bhagvãn. They would never do anything that would displease Bhagvãn.
pravrutti: 1) Activity in the form of social duties and affairs. In this sense, often used to refer to the path of a grahastha. 2) Can also include all forms of activities and responsibilities, including religious activities, such as sevã in the mandir, and attending to bhaktas of Bhagvãn. A person increases bhakti and sevã rather than dhyãn and smaran.
Pruthu: An avatãr of Bhagvãn. He incarnated in the svarup of a king as it was the wish of the rushis. The earth had concealed all vegetation within herself and as a result the whole land had become barren. Pruthu returned all the vegetation to earth, and made the world beautiful and attractive again.
Purushottam: God. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for

rajo-gun: Quality of passion. One of the three gun of Mãyã (Prakruti) characterised by incoherence and desires for the vishays. When rajo-gun prevails, the antah-karan becomes polluted and many disturbing thoughts regarding desires for the vishays arise, making it difficult to worship Bhagvãn’s murti. Also, when rajo-gun is predominant, the rewards of any karmas performed by a jeev are experienced in the svapna state. The products of rajo-gun include lust, and desires for enjoying sense pleasures. [Kãriyãni – 1] [Gadhadã II – 43].
Rãm/Rãmchandra: An avatãr of Bhagvãn. He incarnated in the svarup of a king. Shree Rãm was the perfect human, the perfect son, the perfect husband, and the perfect king. He was exiled to the forest for fourteen years, with His wife Sitãji and His brother Lakshmanji. When Sitãji was kidnapped by the demon Rãvan, Rãm saved her with the help of Hanumãnji and Lakshmanji, and killed Rãvan.
Rãmãyan: The story of Rãm. A shãstra narrating the story of Shree Rãm Bhagvãn, which includes His 14-year exile from the throne of Ayodhyã to the forest; Sitã’s abduction by the evil demon Rãvan; Rãm’s ultimate victory over Rãvan and his armies; and the return of Rãm and Sitã to Ayodhyã. It contains principles for society through the characteristics exhibited by Rãm, Sitã, Lakshmanji, and Bharatji.
Rãmnavmi: Birthday of Shree Rãm – Chaitra sud 9. A fast if kept on this day, and it is celebrated with great festivity. Also the birthday of Swãminãrãyan Bhagvãn.
Rushabh-Dev: An avatãr of Bhagvãn. He incarnated in the svarup of a king who became a tyãgi. He abandoned his kingdom and one hundred sons.

sagun: With gun. Possessing divine qualities and kalyãn-kãri gun. Also means great, when referring to the svarup of Bhagvãn.
sakãm bhakta: A bhakta who superficially appears to be a tyãgi and nishkãmi. However, he does not have wish for the murti of Bhagvãn, but instead has desires for the darshan of the ãtmã and the four types of mukti. Even if his nishchay is perfect, is a great tyãgi, has firm vairãgya, intense ãtmã- nishthã, and he is not disturbed by inner enemies, if he desires anything other than the pratyaksha svarup of Bhagvãn, then even if he is in the higher loks, he will certainly attain less bliss.
sãkshãtkãr: When that talk is recalled exactly as it was, with absolute clarity and sincerity. If a person engages in shravan, manan, and nididhyãs about the Bhagvãn and His svarup of the ãtmã, then he will attain sãkshãtkãr of the ãtmã. Sãkshãtkãr cannot be attained by doing shravan alone, without practicing both manan and nididhyãs. Also used to describe something that has been so well learned or understood that it becomes second nature.
samãdhi: 1) Trance. A spiritual experience, usually of Bhagvãn or His dhãm, in which consciousness of the body and surroundings is lost. 2) Eighth and final step of ashtãng-yog. Spiritual experience of union with Bhagvãn, which is the highest level of yog.
samudra manthan: Churning of the ocean. The devs decided to churn the ocean for precious gifts and amrut. However, they needed the demons to help them churn the ocean. The devs offered half of the amrut to the demons, and they accepted. First, they tore up Mount Mandarãnchal for use as a churning stick. Then, a serpent named Vasuki was used as a churning rope. The devs took hold of the tail, and the demons held the head. While they were churning, Vasuki’s breath became very hot, which almost suffocated the demons. Bhagvãn then took the avatãr of Kurma to stop the mountain from sinking into the ocean bed. Finally, the ocean produced precious items: poison, a cow, a horse, a white elephant, a diamond, a wishing tree, an apsãrã, alcohol, Lakshmi, Chandra, Surya, a jewel, a conch
Sanakãdik: An avatãr of Bhagvãn. He incarnated in the svarup of the four sons of Brahmã: Sanak, Sanãtan, Sanandan, and Sanat-Kumãr. Born from Brahmã's mind, the four sons are described as great rushis who undertook lifelong vows of brahm-chãrya against the wishes of their father. From the Sanakãdik, the brãhmans got the inspiration regarding the values and importance of tap and brahm-chãrya. Although they are eternally liberated souls from birth, they still became attracted to the devotional service of Bhagvãn. Despite being very senior in age, the Sanakãdik are said to wander the universe in the forms of small children. Also called Chãtur Kumãr or Kumãr San.
Sankarshan: One of the four forms of Bhagvãn’s Vishvarup svarup. His
sãnkhya: Fundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.
sãnkhya-yogi: A yogi who has abandoned activities. Term used for a bhakta who has abandoned his/her worldly duties – as opposed to a karma-yogi – and is sincerely striving for kalyãn. Refers to a tyãgi who is totally dedicated and committed to satsang. In the time of Swãminãrãyan Bhagvãn, many widows and widowers chose to become sãnkhya-yogis after their spouse passed away. They dedicated their lives to Bhagvãn rather than any other family members. Often refers to female tyãgis.
sat-purush: A true sant. A sant who guides a person on the path of Bhagvãn. A guru for a mumukshu. Through whom Bhagvãn remains ever-manifest, passing on His divine energy and experience, love and guidance to all beings on earth. They ensure that the gateway to liberation and Bhagvãn is forever open for all seekers. Surrendering to a sat-purush, and striving to obey his ãgnã, is the root of all spiritual activities. Also called sant, bhakta, ekãntik bhakta, ekãntik sant, param-bhãgvat, param-ekãntik sant, and sadguru.
satsang: 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.
Satya-Yug: First of the four yugs that mark the time-scale of the world. Lasting 1,728,000 human years, it is the purest and most righteous of the yugs, where people lived to be 100,000, all were brãhmans, everyone’s wishes were fulfilled, and everyone worshipped Bhagvãn.
savikalp: With alternatives or doubts. Used to describe the state in which a person sees Bhagvãn, but with doubts or distinctions still remaining in his mind – in contrast to the nirvikalp state, in which no distinctions remain and a person sees only Bhagvãn. [Gadhadã I – 39].
savikalp samãdhi: A state of realisation, in which a person sees Bhagvãn but doubts or distinctions still remain – in contrast to nirvikalp samãdhi, in which no distinctions remain and a person sees only Bhagvãn. [Gadhadã I – 39].
sevak: Servant of Bhagvãn.
sharir: 1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri.
shariri: 1) That which is embodied. That which pervades, inspires and governs the sharir. 2) Refers to Bhagvãn, who pervades, inspires, and governs the physical and non-physical world, His sharir.
shat-sampatti: The six spiritual activities prescribed by the Sãnkhya philosophy:  sham (tranquillity)  dam (self-control; restraint of sense organs)  uparati (abstinence; refraining from mundane objects and activities)  titikshã (endurance; overcoming comforts and hardships)  samãdhãn (stability; balance of mind and focus on Bhagvãn)  shraddhã (faith; persistence)
Shesh: A dev with the svarup of a cobra. He lives in Pãtãl where he acts as the bed of Vishnu. This gives Bhagvãn the name of Shesh-Shãyi-Nãrãyan.
Shesh-Shãyi: The svarup of Bhagvãn when He is resting upon Shesh in Nãrãyan Pãtãl.
Shikshãpatri: Concise shãstra of 212 Sanskrit verses written by Swãminãrãyan Bhagvãn on Vasant Panchmi (Mahã sud 5), for all of His followers: male and female, married, young and old, tyãgi and grahastha, educated and uneducated, and even those in sovereign power. Serves as a fundamental code of conduct encompassing everything from basic civic norms (from personal hygiene to social ethics), up to universal philosophy and spirituality.
shravan: 1) To listen to talks of Bhagvãn through the ears. 2) The term also means the initial intake of gnãn from any of the outer indriyas. In this sense, darshan, intake of gnãn through the eyes, is also considered a form of shravan. However, the intake of gnãn through the process of shravan (listening) must be strengthened with manan (thinking) and nididhyãs (remember) if it is to lead to the sãkshãtkãr (realisation) of that gnãn.
Shree: 1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status.
Shreemad Bhãgvat: Most popular of the eighteen Purãns written by Vyãsji. It narrates the life, leelãs, and charitras of various avatãrs of Bhagvãn, particularly Shree Krishna Bhagvãn. One of the eight shãstras accepted as trustworthy by Swãminãrãyan Bhagvãn.
Shrivatsa: Divine marking found on the chests of murtis of Bhagvãn and Shree Krishna, similar to a birthmark.
shushka-gnãn: Dry knowledge. Refers to the Advait philosophy. It is called ‘dry’ as it disclaims the existence of a personal Bhagvãn, and so does not propose any form of bhakti towards Him.
shushka-vedãnt: Dry vedãnt. The Advait philosophy. The Vedãnt principle proposing that the ultimate reality is only brahm. Referred to as ‘dry’ because it denies the existence of a personal Bhagvãn, His eternally divine svarup, and His dhãm. Therefore, it does not propose any form of bhakti or worship of Bhagvãn and His avatãrs. [Gadhadã II – 19] [Gadhadã III – 28].
Shvet-Dvip: The dhãm of Vãsudev Bhagvãn. The muktas of Shvet-Dvip are called niranna-muktas, as they do not consume water (nir) or food (ann). Also, they are free from the shad-urmi (six physical and emotional feelings). The muktas that reside in this dhãm are ãtmãs who have been freed from the cycle of births and deaths, but have not yet attained Akshardhãm. So, they perform continuous tap, in order to attain ultimate moksh.
siddhi: Wealth. Riches. The siddhi are shown to bhaktas on their way to Akshardhãm, to test their love for Bhagvãn.
sthitapragna: A person with a stable understanding. A bhakta of Bhagvãn who has no doubts at all regarding the svarup of Bhagvãn, and glorifies His strengths. He also glorifies those charitras of Bhagvãn that appear to be inappropriate, in exactly the same way that he glorifies charitras that are appropriate. [Gadhadã II – 17].
sudarshan chakra: Fiery, disc-like weapon originally used by Bhagvãn, with the power and radiance of several suns.
svabhãv: 1) Nature. 2) Flaw. Negative characteristic. A person’s vicious natures, such as kãm, krodh, lobh, and moh. Also used to refer to a person’s natures in the form of habits formed after repeated actions, in this birth or in the past lives. A svabhãv must be eradicated in order to attain kalyãn, which is achieved by listening to the advice of Bhagvãn and His sant.
svastik: This sacred sign symbolises the focusing of Bhagvãn’s energy from all four directions to the centre. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn grants the bhakta a happy life free of misery, and good luck.
svayam-prakãsh: To emit own light. Bhagvãn is described as svayam- prakãsh as he is luminous.
Swãminãrãyan: 1) The lord of the whole world. Creator and destroyer of everything, 2) The mantra (mahã-mantra) given by Swãminãrãyan Bhagvãn to His bhaktas in when Faneni, after He became head of the sampradãy. Eventually people began to identify Shreeji Mahãrãj by this mantra and called Him Swãminãrãyan Bhagvãn. The mantra holds power greater than any other mantra. The greatness of the mantra is described in ‘Je Swãminãrãyan Nãm Leshe’ from Shree Hari-Leelãmrut.

thãl: Food devotionally offered to Bhagvãn as a form of bhakti, which in turn blesses the food – turning it into prasãd.
torã: A tassel, usually hung from a pãgh. Swãminãrãyan Bhagvãn often wore torã made of flowers.
trikon: A triangle. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn frees a bhakta from the bondage and the three bodies – sthul, sukshma, kãran; and the three mental states – jãgrat, svapna; sushupti. He becomes brahm-rup.
tulsi: 1) Basil. Variety of plant in the mint family, native to warm regions. Its aromatic leaves have inherent healing qualities and also is often used as seasoning. Used as a fragrant offering to Bhagvãn. The wood of the plant is also used in the making beads for mãlãs and kanthis. 2) Bhagvãn made a pati-vratã named Vrundã break her pati-vratã vow. So, she cursed Bhagvãn and turned Him into shãligrãm (stone), and He in turn cursed
turyapad: Fourth mental state, which refers to Bhagvãn – who is beyond the three mental states of jãgrat, svapna, and sushupti. That which gives knowledge of the distinctions between the mental states to the jeevãtmã, and who gives the jeev the rewards of its karmas accordingly within those states, is known as turyapad, as the antaryãmi, as the drashtã, as Brahm, and also as Parbrahm.

upãsanã: 1) Literally means ‘sitting near’. It is the philosophical understanding of the nature of Bhagvãn – What is He like? How do we worship Him? This allows a bhakta to become closer to Bhagvãn.
upsham: When a person becomes absolutely unaware of the world while meditating Bhagvãn or his ãtmã. When his indriyas are presented with attractive objects, he focuses his attention within, and forgets about the attractive objects. As a result, he becomes tranquil and peaceful.
urdhva-pundra: A yellow ‘U’ mark applied to the forehead made with tilak sandalwood paste, and a chãndlo of kum-kum if made in the centre. The tilak signifies Nãrãyan (Bhagvãn), and the chãndlo signifies Lakshmi. The tilak and chãndlo are applied during pujã in the morning. It must be applied everyday is it is the ãgnã of Swãminãrãyan Bhagvãn for all of His bhaktas. The tilak and chãndlo shows that a person has completely surrendered his life to Bhagvãn and has become His bhakta. Females only apply the chãndlo of kum-kum.

Vachanãmrut: Amrut in the form of words. A collection of 273 spiritual talks delivered by Swãminãrãyan Bhagvãn, that were carefully noted and collated by His senior sãdhus in His presence, and were authenticated by Him. Central philosophical shãstra of the Swãminãrãyan Sampradãy that summarises the essence of all Hindu shãstras.
vaijayanti: Unique garland adorned by Bhagvãn and His avatãrs, generally depicted as reaching down to the feet. Made of five types of gems (rubies, pearls, sapphires, emeralds and diamonds – representing the five elements) and/or divine flowers that never wither.
Vaikunth: The dhãm of Vishnu, and Rãm Bhagvãn.
Vaishnav: Follower of Bhagvãn’s various avatãrs, in particular Shree Krishna Bhagvãn. Relating to Vishnu.
vajra: The vajra is a weapon that is as long as a trident carried by Indra. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn helps a bhakta overcome his inner enemies, and removes the desires for material pleasures, which enables the mind to focus on Bhagvãn.
Vãman: An avatãr of Bhagvãn. He incarnated in the svarup of a dwarf. Vãman asked Bali (demon king) to grant Him three steps of Bali’s kingdom, to which Bali agreed. With the first step, Vãman covered all of the earth. With the second step, he covered all of the heavens. With the third step, Vãman pushed Bali into Pãtal.
Varãh: An avatãr of Bhagvãn. He incarnated in the svarup of a wild boar. Hiranyaksha was a demon who stole the Veds and drowned the earth. Varãh killed Hiranyaksha, retrieved the Veds, and saved the earth by lifting it from the ocean on his tusks.
Vãsudev: One of the four forms of Bhagvãn’s Vishvarup svarup. His Vãsudev-Nãrãyan role is to be worshipped by the jeevs in the brahmãnd (Virãt-Purush). The four-armed svarup of Bhagvãn. He holds four different weapons: gadã, padma, shankh, and chakra.
Ved-Stuti: A portion of the Shreemad Bhãgvat (skandh ten) in which the Veds praise the glory and greatness of Bhagvãn.
Vidur-Niti: The code of political ethics explained Vidur, the educated statesman, to his elder brother, Dhrutrãshtra Rãjã. It forms portion of the Mahãbhãrat. One of the eight shãstras accepted as trustworthy by Swãminãrãyan Bhagvãn.
vidyã: Knowledge of attaining Bhagvãn.
Virãt-Purush: 1) An ishvar ‘conceived’ by one of the countless pairs of Pradhãn-Purush. A svarup assumed by Bhagvãn through Purush and Prakruti, and through whom He then grants Brahmã and other jeevs their bodies. By nature, he is like a jeev, with his actions also being similar to that of a jeev – but with a lifespan of two parãrdhs (2 x 1017 human years). The creation, sustenance, and destruction of this brahmãnd are his three states. [Gadhadã II – 31]. 2) He is also the physical world (Virãt-Purush) or a brahmãnd, which is a human form. However, it is beyond visualisation due to its immense size. Also known as Purush-Avatãr. [Gadhadã I – 63].
Vishnu-Yãg: A yagna performed to seek the blessings of Vishnu, and Bhagvãn
vishnupad: A kirtan written by the great Vaishnav bhakta Narsinh Mehtã, which narrates the charitras of Krishna Bhagvãn. Can also refer to a general kirtan of Bhagvãn or His avatãrs.
Vishvarup: Literally means ‘svarup of the world’. This svarup was shown to Arjun by Shree Krishna Bhagvãn. The svarup consists of four different forms: Vãsudev, Pradyumna, Aniruddha, and Sankarshan. They each have different roles and responsibilities in a brahmãnd (Virãt-Purush). Sankarshan, Aniruddha, and Pradyumna are the sagun svarups of Vãsudev Bhagvãn, and it is the strength of the upãsanã of Virãt-Purush that he becomes capable of performing the activities of creation, sustenance, and destruction. Also, as long as Virãt-Purush worships these three, his association with Mãyã – in the form of creation, sustenance, and destruction – is not broken. It is when he worships Vãsudev Bhagvãn, who is nirgun, that Virãt- Purush abandons Mãyã and becomes brahm-rup.
Vyãs: An avatãr of Bhagvãn born to Satyavati and Parãshar Rushi. Bhagvãn incarnated in the svarup of a great scholar. Vyãs made divisions in the Veds, and wrote eighteen Purãns, including Shreemad Bhãgvat.
Vyãs Sutra: Extremely concise, cryptic sayings, explaining the essence of the Upanishads, written by Vyãs. Also known as the Brahm Sutra or Vedãnt Sutra. One of the eight shãstras accepted as trustworthy by Swãminãrãyan Bhagvãn.
vyatirek: Separate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7].
vyom: Space (ãkãsh); present in pruthvi, jal, tej, and vãyu, but it remains unaffected by them. A chihn on Swãminãrãyan Bhagvãn’s left foot. Similarly, a bhakta performing dhyãn on this chihn remains detached from the material world and Bhagvãn resides within the purified space of his heart (hruday-ãkãsh).

Yagna: An avatãr of Bhagvãn. He incarnated in the svarup of the king of the devs, and temporarily replaced Indra. His teaching was based on the values of helpfulness and protecting each other during the time of crisis.
yog-yagna: When a person performs a sãttvik yagna by withdrawing the ten indriyas and the mind (the eleventh indriya) from whichever vishays they have become attached to, and then offers them into the brahm-agni. By continuously making these offerings, Bhagvãn incarnates Himself with the brahm-svarup self of the person who performs a yoga- yagna, just as Bhagvãn grants darshan to the performer of a yagna. This is the reward of the yog-yagna.