What is sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → It is said, what is said in the scriptures? Maharaj has said in Vachanamrut, so the definition of sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → The word sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → What is the language of a sthitaprajna, one who is in samadhi, O Keshava? So, it seemed to me that in the Gita, God has used the word samadhi as a synonym for sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → What is the language of a sthitaprajna, one who is in samadhi, O Keshava? How does a sthitadhi speak, how does he sit, how does he walk? A very good question was asked about sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → What is the language of a sthitaprajna? What kind of conduct? This language means not how he speaks. What is his conduct like? What is the language of a sthitaprajna, one who is in samadhi, O Keshava? If his sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → If samadhi has been perfected. Then how does he speak, how does he walk, and what is his conduct like? So, what is his conduct like? It is said that just as a tortoise withdraws its limbs. That lamp, the lamp in a windless place, does not flicker, it is in the shloka. Yes. And what is that, it was said from one of the four shlokas, wasn't it, this shloka? That the best state is said to be when one is satisfied in the Self by the Self, then he is called a sthitaprajna. What is the initial one? Hmm. So, it talks about sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Sthiti Sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → What is sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Not moving back and forth is the only meaning of sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → That is the grammatical meaning. The meaning in Vedanta. And the meaning of the path of devotion to God. There is the word sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Everyone uses it, don't they? What does grammar say about sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → What is sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Stha gati nivritta. Gati means not movement. Steadfastness. Complete cessation of motion means achieving complete steadfastness. Whatever path it may be, here Maharaj has spoken of the path of God. So, to achieve steadfastness on the path of God. Call it nishtha or call it sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Call it nishtha. Nishtha is derived from stha. And sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Not moving back and forth is the only meaning of sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → When forming a noun from the verb 'stha gati nivrittau', the abstract noun suffix is applied. For example, the suffix 'ti' is an abstract noun suffix. Ti ti. For example, 'to go' and 'going', 'to run' and 'running'. When an action becomes extremely ingrained and continuous through repeated practice, achieving extreme ingrainedness and continuity, then it becomes a noun. In the same way, the word 'sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → By attaining the state of the root 'stha', To attain the state of the root 'stha' or to assimilate the continuity of its state is called sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Steadfastness. When steadfastness comes into the jiva, then it is called sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Such a state. Now the second question is, in what is sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → In which place or the word sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → It is called relative. Such words are called relative. Sthiti Sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Now the second question is, in what is sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → In which place or subject is sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → If the object is gross, then a spatial location comes. And if it is subtle, then its sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → The meaning of sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → What is the subject of rasa? Sthiti Sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → If there is no rasa, there is no sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → So, does he have interest in God or where? Or is he interested in the body-consciousness? Maharaj said two things, didn't he? That when a devotee of God makes an effort, his 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 → To categorize it as. How much is our 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 how much is our 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, in which of these is there more interest? Such a state occurs. Seventh case. Maharaj also said that it should be like an unbroken stream of water. Otherwise, it will be like this for a moment and like that for a moment. The seventh case is considered to be two. If it is gross, it is locative case of place, and if it is subtle, it is locative case of subject. Here it is the locative case of the subject. In that too, there is the subject of bhavana. It is about the bhavana becoming stable. When the bhavana becomes stable, it is called sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Then it doesn't move, there is no wavering. Therefore, in the center where the bhavana is extremely, Parikshit's bhavana could not become stable. He does bhavana in Shri Krishna 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. Tap to open in glossary → And first, he had immense glory. Let us remember the great father at the time of death. Then he wrote very beautiful shlokas. Bhooshadat. Look, he who protected me in my mother's womb. What are you saying? Bhooshadat. Bhooshadat kritam. Shrutra manobhiram. So, very beautiful shlokas of glory are written. That was his curiosity. And yet, there is a resolve in God. The one whose thirst has ceased, being sung, Bhooshadat, pleasing to the ears and mind. Who would be detached without killing animals? Who else but one who commits heinous acts would not become one with God? Therefore, in the center where the bhavana becomes extremely ingrained, it becomes assimilated. When the flow of continuity increases, then his sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Here in Vachanamrut, Maharaj said that the fault that came to Parikshit came from his own body-consciousness. The fault that came to Naradji is said to be due to body-consciousness, but it came because of the greed for the result. And Brahma and Shiva, they did not have any fault, but their sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → And Naradji is crushed. Maharaj says that in some places there is crushing, in some places there is the strength of two periods. Like that. So, if greatness comes, body-consciousness goes away. There is such a contradiction that greatness and body-consciousness cannot coexist in one place. If there is body-consciousness and greatness, if there is body-consciousness and greatness, then it is wrong. If greatness comes, if greatness comes, then body-consciousness goes away. If there is greatness along with body-consciousness, then Maharaj says that it is not sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → He has no place, singing greatness, he starts singing other things too. Maharaj said, what is said in the Vachanamrut about praise and slander? That one who slanders, he praises, and one who praises, he slanders. What is the reason for that? So, he has five senses. Respect for the five senses and respect for body-consciousness, the original question in Vachanamrut is that. How can one who praises never slander? What is the solution? Maharaj said, disrespect for the body. And extreme absence of the five senses. So, its meaning is that. That if there is respect for the body, that itself leads him from slander to praise and from praise to slander. Respect for the five senses is what leads him from praising to slandering. So, that is body-consciousness. Here, there is sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Two things were said, weren't they? Two devotees, there are two types of devotees, Maharaj said that. In Vasudev Mahatmyam, the method of worshipping God is described, and there are two types of devotees in it. One worships God with self-realization, and the other worships God with body-consciousness. So, Maharaj said that here. Therefore, in the center where the bhavana is extremely, in the Gita, God said, 'What is the language of a sthitaprajna, one who is in samadhi?' So, in that too, God wrote the same thing: 'When one abandons all desires of the mind, O Partha.' When one is satisfied in the Self by the Self, then he is called a sthitaprajna. Know that his sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → When one abandons desires. He uproots his desires, his weak desires, from their very root. Prajahati. Oh, renunciation. There is the word prajahati. What is its root verb? Oh, renunciation. But he renounces in such a way that it never arises again, that is prajahati. In that way, he renounces the sankalpa. Sankalpa means the sankalpas related to body-consciousness or the body. Of related bhavanas. He uproots it from its very root. Then he is said to have attained a high state. Then there is a sequence, isn't there? He who neither slanders nor hates, having attained good and bad. He is called a sthitaprajna. Therefore, in the center where the bhavana becomes extremely ingrained, it becomes assimilated. When the flow of continuity increases, then his sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Here, the word 'sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → murti 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. Tap to open in glossary → It is used in the word nishtha. He develops faith in Maharaj. If the bhavana settles in one place and does not move, then it is called nishtha. So, there should be faith in Maharaj's personality. One who starts worshipping other avatars while worshipping Maharaj. Then he is not said to have that much faith in Maharaj's personality. He gives more importance and respect to others than to Maharaj. Giving respect is a different matter. Respecting avatars is a different matter. But if he finds some specialty in it more than Maharaj, then it appears. Then it is not called nishtha. It is not called sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Like that. If one sees Maharaj's human-like actions, then in bhavana. That is called his personal devotion. What kind of personality Maharaj has, there is no weakness in it. Yet he sees weakness. Lord Shri Krishna 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. Tap to open in glossary → Shukdevji does not see it. Uddhavji does not see it. Parikshit saw it. It happened in the same thing. It happened in the same thing. Ambasheth saw weakness in Maharaj's personality, but Dada Khachar did not. Maharaj's personality. Maharaj is the same. Some are more pleased with Dada Khachar. Lord Shri Krishna 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. Tap to open in glossary → And Shukdevji had bhavana. Uddhavji had bhavana. And Parikshit did not. So, what is the reason for that? So, Maharaj says, body-consciousness, ego of the body. He had body-consciousness. Because he had body-consciousness, he imagined himself in Shri Krishna 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. Tap to open in glossary → He made his own imagination in Shri Krishna 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. Tap to open in glossary → When does the certainty of sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → In such situations. When the occasion arises. When adverse situations arise, he realizes how much sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → When adversity comes or extreme convenience comes. All those are adverse circumstances. All those are adverse circumstances for walking on the path of God. Extreme convenience is an adverse circumstance. And extreme adversity is an adverse circumstance. A person wavers only then, doesn't he? That even if extreme convenience comes, he forgets God. And if extreme adversity comes, he retreats from the path of God, he slows down. So, that is called sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Ramanujacharya has given a very good definition of the word sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Adversity makes a person restless. And in convenience, there is enjoyability. Convenience is extremely enjoyable. Happiness is favorable, favorable Vedic Vedic From the Veds. Tap to open in glossary → And where there is happiness, there is convenience, and in that, there is extreme enjoyability. So, one cannot remain there without desiring. So, Maharaj's meaning, and the meaning of the scriptures, is that if one finds extreme convenience and does not desire, then it is called sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → And if one has extreme adversity, and yet does not retreat, then it is called sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Sthiti Sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Firstly, in extreme convenience, the measure of sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → And in extreme adversity, the measure of sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → If one passes in one of the two places, then he is bound to pass in the other as well. He will pass in the other. He does not retreat in extreme adversity. Then he does not retreat in convenience either. Even in extreme convenience, he does not change to another place. Prahlad faced so much adversity. So, God said, 'Ask, ask.' So, he said, 'One should ask for something, shouldn't he?' If he had become restless in adversity and body-consciousness. Then he would say, 'God, please make everything right now.' Prahlad did not ask for anything. He did not ask for convenience. He did not ask for convenience. God told Kuntaji to ask. So, he said, 'Let adversity remain with us forever.' Listen to us. The connection is in it, that's why adversity remains with us forever. He does not retreat from adversity, nor does he retreat from extreme convenience. A person's weakness manifests in two places. Even if extreme convenience comes in two places, weakness manifests. And even if extreme adversity comes, it manifests. If extreme adversity comes, then its action and reaction are different. If extreme adversity comes, he retreats. He deviates from the path of God. But Prahladji did not retreat. Yamaraj Shah did not retreat. And even if extreme convenience comes, he forgets it. That convenience, leaving God, falls into that. So, there his sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → And if Maharaj says such a wonderful Maharaj. This 24th Vachanamrut is also about sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Yet, what is the difference between the 23rd and that one? So, the difference is that. How does one achieve sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → In that, self-realization and the glory of God were discussed, so it becomes stable. What was said in this? That first, he divides his 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 → How much of my 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 → He keeps purifying it and moves forward. One day, he attains sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → He divides his own bhavanas, saying, 'Brother.' He keeps dividing his favorable or his own 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 → If he keeps dividing, then towards body-consciousness, how much is our 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 → He keeps categorizing both of them. So, this is self-analysis. In the 24th Vachanamrut, how much more is there in Maharaj. Shukdevji did not move. Prahladji did not move. Janak did not move. Dada Khachar, Mulji Brahmachari, Kadvi Bai, Jhamku Bhai, Hemraj Shah, etc., did not move even when storms came. So, it was said that his sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Sthiti Sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → In satsang 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. Tap to open in glossary → bhakti bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Tap to open in glossary → These are all subjects of sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → If one does it in any one. Then if other sthitis are not automatically achieved, then at least they are failed. If he has become firm in the present, then he becomes complete in Maharaj. Favorable happiness and unfavorable sorrow. Cessation of sorrow is also favorable. A favorable feeling is called happiness. And an unfavorable feeling is called sorrow. Cessation of sorrow is also favorable. Cessation of happiness is also unfavorable. Favorable happiness is very favorable. But the cessation of sorrow is also favorable. Cessation of sorrow is also favorable. But it is not enjoyable. Cessation of happiness is also unfavorable, but it is not unbearable. So, it is said that there is sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → So, for whom adversity does not remain unbearable. Then he is said to have attained sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → For whom extreme convenience does not remain enjoyable, then sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → Ramanujacharya has said that even in extreme convenience, if the jiva does not get entangled and remains detached from it, then sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → What is sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → If there is convenience, extreme convenience, and yet the mind is not tempted by it. And if there is extreme adversity, then it does not remain unbearable for him. Then it is called sthiti sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Tap to open in glossary → 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