Swaminarayan Hare, Swaminarayan Hare. On the day of Jeth Sudi Ekadashi of 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 → Swami Shri Sahajanandji Maharaj was in the middle of Gadhada, in the court of Dada Khachar, seated in front of the temple of Shri Vasudev Narayan. And He had tied a white turban on His head, and wore a white waist-cloth, and had draped a white shawl, and in front of His lotus face, an assembly of munis and Haribhaktas from various regions was seated. Then Shriji Maharaj said, "Today, We contemplated on the form of the mind, and that mind did not appear separate from the jiva. The mind is indeed some ray of the jiva, but it is not separate from the jiva. And the form of the mind appeared such that, just as there is a hot wind in summer and frost in winter, such a form of the mind appeared. And just as when hot wind enters or frost enters a person's body, that person dies." Maharaj spoke of the form of the mind, so what is the meaning of the form of the mind, of the mind's form? What is to be understood by 'form'? Swarup. Huh? The swarup of the mind is atomic. The senses are atomic. Huh? Action. The action of the mind is sankalpa and vikalpa. Huh? Strength. With form? Strength, strength, power. 'With form' means it became atomic, so whatever you consider it, consider it with form or without form. Nature. Nature. We have contemplated on the form of the mind, meaning We have contemplated on the nature of the mind. What is the nature of the mind? The swarup of the mind is atomic. It is atomic. And the function of the mind is sankalpa and vikalpa. What Maharaj is saying here refers to the nature of the mind, that the nature of the mind is like this. What is the function of the mind? To perform sankalpa and vikalpa. And of vasana? Plate. Such is its nature. Like that. We have contemplated on the swarup of the mind, meaning We have contemplated on the nature of the mind. What is the nature of the mind? It is as described in this. Is the nature of the mind like that, or is our nature like that? Huh? What is the nature of the mind said to be in this? What is it said to be in this Vachanamrut? If it gets good panchvishays, it becomes cold; if it gets bad ones, it becomes hot. It becomes agitated. Bad, panchvishays mean adversity and favorability. If favorability is attained, it becomes cold. Meaning it stops walking on the path of God, it becomes cold, it slows down. Slowing down means it abandons it completely. And abandoning it, it turns and goes elsewhere. Meaning it slows down completely, it blocks the path itself. If this jiva is getting panchvishays, then it completely stops walking on the path of God. And if it faces adversity in panchvishays, even then it stops. It runs away from that side, and it runs away from this side too. But the ways of running away are two different ones. On that side it becomes agitated, and on this side it becomes infatuated. If favorable panchvishays are attained, then the jiva becomes infatuated and leaves the path of God. And if adverse panchvishays are faced, then? It becomes miserable. It becomes agitated. 'Now this is happening to me, that is happening, nothing is working.' Saying so, it becomes agitated and leaves. So such is its, the mind's, nature. Its nature or ours? Whose nature? Huh? Whose nature? Whose nature? Tell me. Huh? Whose nature, brother, Swamiji? In this, it is said to be the mind's. Then why do you take it upon yourself? Huh? Huh? The mind is not connected to anyone, does it belong to anyone? Maharaj says not to trust it. It belongs to no one. 'Na kuryat karhicit sakhyam manasi hyanavasthite, yad-visrambhac cirac cirnam caskanda tapa aisvaram.' What did it say about the mind in that? What did it say in the characteristics of the mind? Never trust it. No, what description was in that? Did the description of its swarup come, or of its function, or of its nature, or what? Of its nature. Of its nature. That what is the nature of the mind? Even if they are very great, it ruins whoever trusts it. What does it mean to trust it? When is it said that one trusted the mind? What does it mean to trust the mind? Is the mind some great Sadguru Sadguru A great sant. Tap to open in glossary → Huh? To merge with it. To merge with it. The mind is I, and I am the mind. Meaning whatever the mind says is ours. Whatever is difficult for the mind, For us. It is difficult for us. If it is difficult for the mind, then? It is difficult for us. It is difficult for us. And if the mind feels good, then? For us. Have we separated ourselves from it? If it is difficult, then? Have we separated ourselves from it at all? Meaning one who separates from it can see its nature. If one does not separate, it cannot be seen. Always merged. 'He did this to me, and he did that to me.' To me. To whom is the adversity? Is it to the jiva or to the mind? Huh? To whom? To the mind. It is to the mind. For the jiva, it is through it. That is why Maharaj said it is a ray. The mind did not appear separate from it. No. The mind is not separate. The mind is not separate from the jiva, it is indeed some ray of it. Meaning there is oneness between the two. Though the swarups of both are different. But there is oneness between the two. When the mind has an issue, the jiva assumes, 'I have an issue.' And if the mind feels good, the jiva assumes, 'I am fine.' Thus, there is oneness between the two. Are the two different or one? Huh? Different. But in this, it was called a ray. Is the ray separate, are this light and its ray separate? They are different in swarup. Huh? How is the light and the ray different in swarup? Both are one. Are the light and the ray of different swarups? Is the light's ray in darkness, is that ray's swarup dark and the light's swarup bright, is it like that? Huh? Where does this light's ray emerge from? Then? What is to be understood in that? What, brother Sadguru Sadguru A great sant. Tap to open in glossary → Huh? What in that, what is to be understood? They are different in swarup. But because whatever is in the jiva is reflected in the mind. Due to ignorance, oneness has occurred between the two. It is not so. The ray and its source, those two are indeed one. The jiva and the mind, their swarup is not one, but their vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → The vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → So the mind's, the feelings of the mind became the feelings of the jiva. And the vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → And the feelings belong to the mind. Favorability, feeling means favorability and adversity. 'I feel very good, I feel so dull, it is not going well.' Meaning now the mind is dull. Whose are all those feelings? The mind's. They are the mind's. Whose is the vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → The jiva's. The vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → The vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → There is no vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → it is an instrument of prakruti 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. Tap to open in glossary → It is an effect. That is why Maharaj said it is a ray of the jiva. The meaning of ray? Vrutti Vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → The meaning of ray is vrutti vrutti Concentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within. Tap to open in glossary → That this is the mind's work and this is the jiva's work, this is the mind's nature and such is the jiva's nature, this is the mind's feeling and this is the jiva's feeling, it does not separate. For us, both are merged. And in that, the jiva's feeling is completely suppressed. Which is said to be the jiva's feeling? Huh? Seva. Not all, but some seva. Bliss. May I attain moksha. If 'May I attain moksha' arises within me, it does not arise in the mind. It is not said to have arisen in the mind; how can the mind attain moksha? Why would the mind want moksha? In 'May I attain moksha'. May I be freed from birth and death. So that is the jiva's feeling. He did not call me good. Then? The mind's. Then that is the mind's feeling. But how to separate them? Who separates them? Who separates them? Discrimination. No one separates them. Who exercises such discrimination, discrimination that is difficult? Who exercises discrimination that is difficult for oneself? That is why Maharaj said both are merged, they are not separate. The mind and the jiva, the swarups of both, as Maharaj says, when We speak of the swarup of the mind, We mean the nature of the mind. "Na kuryat karhicit sakhyam manasi hyanavasthite, yad-visrambhac cirac cirnam caskanda tapa aisvaram." Then what? What is the next shloka? Na kuryat karhicit sakhyam It is 'patyur jayeva punscali', right? 'Patyur jayeva punscali'. That such, such is the mind. Like an unchaste woman, like an adulterous woman is the nature of the mind. So such is its nature said to be. Here, Maharaj describes such a nature, the nature of the mind. We are speaking of the swarup of the mind today, Maharaj says, "Today, We are speaking of the swarup of the mind." Swarup of the mind means? It must be in that. In the shloka itself. There must be two shlokas. No. This is the swarup of the mind. Patyur jayeva punscali. It must be in this now. Of the mind, open Loya 14. Nityam dadati kamasya Nityam dadati kamasya chidram yannvanu... tamanuyerayah. Yoginah kruta maitrasya patyur jayeva punscali. Such is the nature of the mind. Read the two shlokas again. Na kuryat karhicit sakhyam manasi hyanavasthite, yad-visrambhac cirac cirnam caskanda tapa aisvaram. Nityam dadati kamasya chidram tamanuyerayah. For all time, what is the nature of the mind? It opens the path of desire. The path of desire it opens. And then? And then? Tamanuyerayah. Tamanuyerayah. Meaning it opens the path for all other enemies. Of taste, of pride, of anger, it opens the paths for all. Who gives them the doors, the door? The mind. The mind gives. So it gives the door, meaning the mind gives, which means that all this is the mind's feeling. Not the jiva's. The jiva, becoming ignorant and foolish, has stuck with it, that is why. And the jiva has stuck, the mind has not stuck. Who has stuck? The jiva. The jiva has stuck. The mind does not stick. The mind indeed drags it away. The other one has stuck to it. Hyanavasthite means? Unsteadiness. 'Sthiti Sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → This one never has firmness. Not to go into sensory pleasures, if they are well attained, it leaps in. If not attained, it shows vairagya. And if sensory pleasures are attained, it leaps in. It has never had a single stable state. So even those like Brahmaji, it threw them into turmoil. Otherwise, did they not have stable states? They indeed had stable states. But they merged with the mind, so they were thrown into turmoil. If one does not merge with the mind, it does not throw them into turmoil. So one must separate from it. That is why Gunatitanand Swami said to keep doing all this, and then? To separate by means of the mind. By means of the mind to separate. And by means of the mind, to remember God. That nature of the mind is separate. What is the nature of the mind? If it faces difficulty somewhere, it becomes agitated. If it faces difficulty somewhere, then? It becomes agitated and confused, and nothing comes to mind. 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. Not human-proofread., AI-translated, unverified · Source details