Om Avtarine Shri Swaminarayanaya Namo Namah Shri Harikrishnaya Namo Namah Shri Purna Purushottamaya Namo Namah Vachanamrut Vartal Chapter Number Six Swaminarayan Hare Swaminarayan Hare On the day of Magshar Vad Vad Dark half of a Hindu lunar month in which the moon is in its waning phase. The days falling between the day after Punam up to and including Amãs. Also called krishna paksh. Tap to open in glossary → Samvat Samvat The calendar established by Indian emperor Vikramaditya of Ujjain following his victory 56 BCE. It is a lunar calendar based on ancient Hindu tradition. The Vikram Samvat calendar is 56.7 years ahead of the solar Gregorian calendar. The calendar most commonly used is the Kãrtiki Samvat, which begins on the first day of Kãrtik. However, the Vachanãmrut is written using the Ashãdhi Samvat, which begins on the first day of Ãshãdh. Tap to open in glossary → And everyone was wearing white clothes, and garlands of flowers were worn around their necks, and bouquets of flowers were hanging on their turbans. And in front of his lotus-like face, an assembly of munis and devotees from various countries was gathered and seated. Then Chimanravji has asked a question. Oh Maharaj, when the jivas were first absorbed in maya, endowed with the causal body at the time of dissolution, then at the time of creation, those jivas attained gross and subtle bodies. And the various forms of gods, humans, animals, birds, etc., that came into being, did they come about through karma 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. Tap to open in glossary → And if we say that it happened through karma 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. Tap to open in glossary → Jain 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. Tap to open in glossary → And if we say that it happened by the will of God, then partiality and mercilessness would arise in God. Therefore, please explain it as it is. What is the question? The diversity that occurred during creation And the jiva attained a gross and subtle body And gods, animals, birds, etc., came into being Did it happen through karma 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. Tap to open in glossary → And if we say that it happened through karma 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. Tap to open in glossary → Jain 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. Tap to open in glossary → And if we say that it happened by the will of God, then partiality and mercilessness would arise in God. Now, we need to find out what the answer is. Then Shriji Maharaj said, "You did not know how to ask that question." Because the causal body contains the gross and subtle bodies, which exist according to the principle of seed and tree. Therefore, it is called the causal body. And that causal body is of the nature of avidya, it is eternal, and it is associated with accumulated karma 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. Tap to open in glossary → And just as there is an eternal connection between a seed and its husk. Jains say that all the diversity came about through karma 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. Tap to open in glossary → It happens. And by God's will, it was also said, right? Maharaj, what did you say? What was the question in that one? By God's will, through karma 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. Tap to open in glossary → So if there is diversity, then partiality and mercilessness would arise in God. What was Maharaj's tone? He asked, "Then by what does it happen?" In the jiva. Huh? In the causal body of the jiva. It is in the causal body. Diversity exists. Diversity is in the causal body. God only provides the platform for it, he provides the ground. To remove and to put in diversity. He says, 'If you want to remove diversity, then remove it.' And if you want to put it in, then put it in. He provides such a platform. So, it's not that God did something to him or made him diverse. What is God's role in that? He has given the fruit of karma 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. Tap to open in glossary → The giver of fruit, huh? The role of giving fruit and providing a platform. First, providing the platform, and then, giving the fruit. That's all it is. The diversity is inherent in the jiva. It is in its causal body. And the causal body is eternal. So, it's not something that was created by anyone. The causal body is eternal. Someone made it. So what is the meaning of the eternal causal body? Its nature is eternal. Its nature is eternal. Or is the vasana eternal? Ignorance is eternal. Ignorance is eternal. He does not know God. He has not known God from the beginning. So, it is eternal, meaning there is no specific 'first' time to count it from. He doesn't know from the beginning. He doesn't know, and then God sends him, so his nature and desires are formed. It comes later. Nature and desires came later. Whether you call it nature or desire, they are bound by the jiva's efforts. Whether it's wrong or right, whatever it is. But whatever he has achieved. He has achieved all his nature and desires. Ignorance is not something that is achieved. It doesn't exist. What? So he doesn't know God. So it's not like you have to achieve something here, it only happens if you come into creation. It's been there from the beginning. Is the ignorance of not knowing oneself from the beginning, or did it come later? Here, he doesn't know God. Eternal. Because he doesn't know God, he doesn't recognize himself. If he recognizes God, then he will automatically realize himself. In the light of the lamp, one becomes aware of oneself and also of others. He can see for himself that his clothes have become dirty or something else has happened. If there is light from a lamp. Similarly, the recognition of God is such that it also makes one recognize oneself deep within. His self-identity is such that it doesn't necessarily lead to the recognition of God. Maharaj said that the ignorant one is ignorant, who does not know himself. So, in relation to God, he does not know himself as God's servant. It is of the nature of avidya. Avidyatmak means it is called ignorance. Ignorance. Avidya means inverted knowledge. Vidya And above it, in front of it, is avidya. That prefix is attached, isn't it? That negative, no. The meaning of 'nay' is applied. Sadaratha. Nay pratyay. Huh? Nay has six meanings. Nay has six meanings. Here, Vidya means knowledge. Knowledge means whose? Maharaj says, 'That which is known is called knowledge.' Without knowledge, there is no liberation. Without whose knowledge is there no liberation? Without the knowledge of God. Knowledge is true, but it is the knowledge of God. And what kind of knowledge is that? What kind of knowledge? That which has matured in devotion. Not dry. Without knowledge, there is no liberation. So, what kind of knowledge? Without what kind of knowledge is there no liberation? So, if there is no knowledge that has matured in devotion, then one does not attain liberation. So, not just knowledge. But knowledge in the form of extraordinary devotion. That is the cause of liberation. So, ignorance, what is it of? Knowledge of God. Of God means of all of God's qualities and special knowledge. Of God's special knowledge. Devotion arises from special knowledge. What is the fruit of special knowledge from special knowledge? Devotion. Devotion. If they know that you are very good, then everyone will follow you. Otherwise, who would follow? These are like this. But if they see something good, then they will follow. More than others. Yes, otherwise, if he is worse than others, who would follow him? No one will follow him. So, knowledge is also special knowledge. And that is the kind of knowledge that matures in devotion. And if there is no such knowledge, then there is no liberation. And his ignorance. That is the reason. If that knowledge is attained, then the jivatma automatically gains knowledge. It's not that if the jivatma gains knowledge, then that other knowledge automatically comes. So here, avidya means the absence of such knowledge, or So, the absence of such knowledge. Knowledge contrary to that. Avidya means knowledge contrary to that. It is not indicative of absence. The 'a' in avidya does not indicate absence. If it were absence, then it would mean 'zero knowledge'. Knowledge is zero, like that. But it's not like that. If knowledge is zero, then a person is like a stone, which has zero knowledge. Then he just lies there, not doing anything wrong to himself. But this one is doing wrong to himself. So, amitra (enemy). Meaning enemy. Not 'zero friendship'. Amitra means Not 'zero friendship'. Amitra means enemy. One who acts in opposition, more than a friend. So, avidya means Opposite of knowledge. Opposite of knowledge. Vidya means Knowledge of God. Devotion to God, like that. Its maturity is devotion to God, meaning it is against devotion to God. That is avidya. Whatever opposes devotion is avidya. If one has body-consciousness, then mostly one has body-consciousness. So that is avidya. And it is eternal. And the characteristics are such. That one goes further and further away from devotion. I, too, go further and further away. If he walks, he goes away. So, even in ignorance, he goes further and further away from God. He does not become close to God. Then why can't we interpret it as the absence of devotion to God in him? Like that. Avidya in the form of the absence of devotion to God. Yes. That is not the meaning. The Upanishads, you see, describe devotion less. The word avidya from the Upanishads, we call it vidya's devotion, right? Yes, so it's not that avidya means the opposite of devotion, or the absence of devotion. It's not like that. If there is an absence of devotion, then he just remains as he is. He does not fall. Zero does not cause degradation. Let it remain as it is. And this one is going to degradation, and the jiva is going to degradation, so it's the opposite. Words are formed from historical procedures. History is not made from words. Panini did grammar, so how did he do it? He traveled throughout the country with the language he had. And after knowing which word is used in which sense, he then found the grammar. He didn't create it first and then say, 'Do it according to this.' Understood? Panini traveled a lot for grammar. It is said that for about 12 years, or even more, he traveled in these rural areas where Sanskrit was spoken at that time. And he traveled there. He traveled there and found that the word 'ghado' (pot) is used in various contexts. So, where is the word 'ghado' used? In what sense? 'To the pot', 'by the pot', 'in the pot', 'on the pot', 'under the pot'. He created grammar based on when and how it is used. So, the word is more powerful than its literal meaning. The conventional meaning is more powerful than the etymological meaning. Even if the word 'yoga' means anything, it is about what meaning it is used in, what context it is used in. In which action does its true meaning come forth? Sometimes, the word 'yoga' falls short in expressing its true meaning. AI translation of the Gujarati transcript above, produced in the same pass that transcribed the audio, one English segment per Gujarati segment. Devotional and technical terms with no precise English equivalent (kirtan, satsang, vasana, samskara, and similar) are kept as their plain transliteration rather than force-translated. 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