Swaminarayan Hare Swaminarayan Hare. On the first day of the bright half of the month of Bhadarva in 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 Gadhada, in the court of Dada Khachar, seated on the veranda of the east-facing room. He was wearing a white dhotiyu, had draped a white chadar, and had tied a black-bordered dhotli on His head. An assembly of paramahansas and Haribhaktas from various places was seated before His lotus face. The paramahansas were singing to the accompaniment of dukad dukad Pair of traditional Indian drums used to provide rhythm during the singing of kirtans. Similar to present-day tablã. Tap to open in glossary → Then Shriji Maharaj said, "Please stop the kirtan kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. Tap to open in glossary → Saying this, Shriji Maharaj said, "First, I shall ask a question. Within this jiva, there reside the twenty-four elements, such as the indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → chaitanya chaitanya Consciousness. The substance of the ãtmã. A higher consciousness that is beyond the physical world, which is jad and mãyik. It is indestructible. Tap to open in glossary → Read the last line again. "Within this jiva, there reside the twenty-four elements, such as the indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → chaitanya chaitanya Consciousness. The substance of the ãtmã. A higher consciousness that is beyond the physical world, which is jad and mãyik. It is indestructible. Tap to open in glossary → Then the paramahansas replied, "Those elements are indeed chaitanya chaitanya Consciousness. The substance of the ãtmã. A higher consciousness that is beyond the physical world, which is jad and mãyik. It is indestructible. Tap to open in glossary → Then Shriji Maharaj said, "If those elements are chaitanya chaitanya Consciousness. The substance of the ãtmã. A higher consciousness that is beyond the physical world, which is jad and mãyik. It is indestructible. Tap to open in glossary → there would also be twenty-four jivas for the twenty-four elements. Consequently, when this jiva attains liberation, that liberation will also be shared among them all; and whatever sins are committed will also be shared among them all." If one chants, then the jiva of the tongue gets it. But the jiva in the heart does not get it. Like that. If all those elements are chaitanya chaitanya Consciousness. The substance of the ãtmã. A higher consciousness that is beyond the physical world, which is jad and mãyik. It is indestructible. Tap to open in glossary → darshan 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]. Tap to open in glossary → The jiva of the eyes would be liberated. The jiva residing in the eyes would be liberated. If the tongue chants God's name, then the jiva residing in the tongue would be liberated. Then the paramahansas replied, "Those elements are indeed chaitanya chaitanya Consciousness. The substance of the ãtmã. A higher consciousness that is beyond the physical world, which is jad and mãyik. It is indestructible. Tap to open in glossary → Then Shriji Maharaj said, "Should the tongue and the eyes be considered chaitanya chaitanya Consciousness. The substance of the ãtmã. A higher consciousness that is beyond the physical world, which is jad and mãyik. It is indestructible. Tap to open in glossary → Eh? Jada. Then how do they affect us? How do they affect us? How do they affect us? We have accepted them as our own. They do not affect us; we blindly follow them. They do not affect us on their own. Then Shriji Maharaj said, "If those elements are chaitanya chaitanya Consciousness. The substance of the ãtmã. A higher consciousness that is beyond the physical world, which is jad and mãyik. It is indestructible. Tap to open in glossary → Consequently, when this jiva attains liberation, that liberation will also be shared among them all; and whatever sins are committed will also be shared among them all. In that case, the experience of happiness and misery cannot be attributed to a single jiva alone. Moreover, the three types of karmas—sanchit, prarabdha, and kriyamana—cannot be attributed to a single jiva alone. Furthermore, of those like Narada who have been liberated in the past, only their individual jivas were liberated; but the jivas of the twenty-four elements associated with them are not said to have been liberated." By raising such doubts, He showed the elements to be non-living. Then, whatever answers the paramahansas offered, He refuted them by raising further doubts. In no way could the paramahansas answer. Then Shriji Maharaj said, "Look, I shall answer that. Those elements are of two types, distinguished by cause and effect. Among them, the causal elements are chaitanya chaitanya Consciousness. The substance of the ãtmã. A higher consciousness that is beyond the physical world, which is jad and mãyik. It is indestructible. Tap to open in glossary → And this jiva itself resides in the heart by its specific power, and by its general power, it has become unified with the body, indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → Because of this, the body and other parts appear to be chaitanya chaitanya Consciousness. The substance of the ãtmã. A higher consciousness that is beyond the physical world, which is jad and mãyik. It is indestructible. Tap to open in glossary → And when that jiva becomes a devotee of God and goes to the abode of God, the elements, which are jada, remain behind. And those twenty-four elements have originated from maya; therefore, they are of the nature of maya and are jada. And the body and indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → The elements remain behind. When liberation from the body occurs, the twenty-four elements, the five gross elements, are burnt. The body of nineteen elements remains as it is. It keeps circulating. Then that is given to another jiva. By God. When one is in the womb of maya in the subtle state, He gives that body to another jiva. So that jiva will use it. Like that. Eh? They are the exact same elements. To him. The body of the subtle body is given to another. So what? If we have used it and made it proper, then what about that? That means he does not get any benefit. If there is no strength in the jiva, the body does not bring any benefit. Some great mukta 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]. Tap to open in glossary → Muktanand Swami attained liberation, and the body that he had used, if we get that, when we come, and God gives it to us, then that body does not benefit us in any way. If there is no strength in the jiva, it does not benefit, like that. Even if it was used by Muktanand Swami, it is still jada. So we do not get any benefit. Still, if this is somewhat jada, these worldly things, and if they are used, they become a bit smoother. If a car is brand new, compared to one used for 10,000 kilometers, all its spare parts have worn in and matched properly. It is not like that in this case, as if it has become smoother. If Muktanand Swami used to turn 500 malas, and if it comes to this person, it does not mean it will automatically turn one or two malas on its own... This is jada. In that case, if some spare parts wear in, they do become aligned. An old instrument runs a bit smoother than a new one, doesn't it? This body, then, just like when they bring a computer or iPod, don't they install things in it? So this jiva then installs its own. It runs according to that. It does not run according to the previous one. In a computer, if the type is slightly different, it runs more or less better. But in this, everyone has the same type. Eyes mean eyes, ears mean ears. Whatever capacity has been placed in them is by God. So, the strength depends on the user. The strength of the user is needed. It runs according to that. With Muktanand Swami, the indriyas indriyas A sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha) Tap to open in glossary → Eh? That is impressed upon the jiva. Nothing is impressed upon this. Where are the samskaras impressed? They are impressed upon the jiva. Nothing is impressed within this. Where are they impressed within the jiva? Where are the samskaras impressed within the jiva? They are impressed upon the dharmabhuta jnan. Again, nothing is impressed directly on the jiva. But being impressed upon the dharmabhuta jnan means it is impressed upon the jiva. When conviction is established in the dharmabhuta jnan, conviction is established in the jiva. Dharmabhuta jnan and buddhi buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → buddhi buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → Buddhi Buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → If that one turns, this one also turns. If buddhi buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → buddhi buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → So both turn equally. Therefore, whatever samskaras are in that one are reflected in this one, and what is in this one is reflected in that one. So, whichever becomes stronger turns the other beside it. If dharmabhuta jnan becomes stronger, it turns the buddhi buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → buddhi buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → But dharmabhuta jnan runs based on the jiva. Its root is attached to the jiva. And the root of buddhi buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → So, if the strength of buddhi buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Tap to open in glossary → When a devotee of God goes to the abode, to whoever has appreciated his virtues or helped him, God gives his balance. So, which balance is that? That is of his samskaras and punya-pap. It does not mean He gives this body. The samskaras of punya-pap that were impressed upon him—he cannot go there carrying punya-pap. 'Punya-pape vidhuya niranjanah paramam samyamupaiti'—having thoroughly washed away punya-pap, having uprooted them. So, God has made such a law 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 → 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 → 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, when this person is liberated, where is God to put all the punya-karmas and papa-karmas he had performed? So, He will give the body to someone, and He will also give the punya-pap to someone. But for the body, there is no rule as to whom to give it. The body is given to whoever comes first in the line. When this one's body is released and another jiva comes, God gives it to him. If it is not in stock, God makes a new one. "'Buddhindriya-manah-pranan jananam asrijat prabhuh'"—God created them 'jananam', meaning 'janebhyah'. For the sake of human beings, God creates them. 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