Extraordinary DhyãnDhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary →
In the SamvatSamvatThe 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 → year 1882, on MahãMahãEighth month of the Ãshãdhi Samvat year, normally falling between January and February.Tap to open in glossary → vadvadDark 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 → 11 [4th March 1826], Swãmi ShreeShree1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status.Tap to open in glossary → Sahajãnandji Mahãrãj was sitting facing west in the mandirmandirTemple. Sacred Hindu place of worship.Tap to open in glossary → of ShreeShree1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status.Tap to open in glossary → Nar-NãrãyanNar-NãrãyanAn avatãr of Bhagvãn. He incarnated in the svarup of twin brothers to kill a demon named Kunchi. Nar incarnated as Arjun, and Nãrãyan incarnated as Shree Krishna. Nar- Nãrãyan Bhagvãn forever performs tap in Badrikãshram for His bhaktas.Tap to open in glossary → in Amdãvãd. He was dressed entirely in white clothes. Garlands of roses were hanging around His neck, bunches of roses had been placed upon His ears, and tassels of roses decorated His pãghpãghTurban. Long, thin piece of cloth tied around the head.Tap to open in glossary →. A sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary → of munis, as well as haribhaktas, from various places had gathered before Him.
In the sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary →, Shreeji Mahãrãj satsat1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future.Tap to open in glossary → in deep thought. He then opened His eyes, looked at the sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary →, and said, “I wish to talk to all of you about a particular type of dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → that has also been described in the Moksh-DharmaMoksh-DharmaA portion of the Mahãbhãrat consisting of Bhishma's teachings from his bed of arrows to Yudhishthir after the end of the Mahãbhãrat war.Tap to open in glossary →. I have seen many great people who have attained siddh-dashãsiddh-dashãElevated state. No differentiation is made between objects and pleasant and unpleasant vishays. Attained by those who have become yogis. A person with siddh-dashã has the ability to see for thousands of miles while remaining in one place, and hear talks from thousands of miles away, and he has the ability to obtain any object with his own hands, even from other loks.Tap to open in glossary → through this type of dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary →. In fact, even in my experience, among the countless types of dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary →, there are none comparable to the particular type of dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → that I wish to tell you about now. Just as a mantramantra1) A repeated word or phrase. 2) A sacred verbal phrase repeated in prayer, or meditation, such as ‘Swãminãrãyan’. Wicked people use mantras to cast evil curses.Tap to open in glossary → or medicine is naturally extraordinary, the type of dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → I wish to describe to you also has an intrinsically miraculous nature by which a person instantly attains siddh-dashãsiddh-dashãElevated state. No differentiation is made between objects and pleasant and unpleasant vishays. Attained by those who have become yogis. A person with siddh-dashã has the ability to see for thousands of miles while remaining in one place, and hear talks from thousands of miles away, and he has the ability to obtain any object with his own hands, even from other loks.Tap to open in glossary →.
“Now, I shall describe that dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary →. A person should perform dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → on the sun in the right eye and perform dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → on the moon in the left eye. Then, while performing dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → in this way, the sun and the moon begin to appear in the eyes exactly as they are in the sky. As a result, the right eye begins to heat up, and the left eye begins to cool down. Then, the sun should be envisioned in the left eye and the moon in the right eye. After visualising in this way, the sun, and the moon should be visualised within the hruday-ãkãshhruday-ãkãshSpace within the heart. Spiritual region of the heart. The inner self. Place where the jeev resides.Tap to open in glossary →. In addition, the svarupsvarupA physical form.Tap to open in glossary → of his own jeevjeev1) That which is living. Infinite in number. Individual, embodied ãtmã still bound by Mãyã and consequently undergoing the cycle of births and deaths. The jeev is not separate the three bodies (sthul, sukshma, and kãran) and the three mental states (jãgrat, svapna, and sushupti), whereas the ãtmã is distinct from everything. 2) First of the five eternal entities (jeev, ishvar, Mãyã, and Akshar, and Parbrahm). 3) Sometimes used to mean the same as ãtmã.Tap to open in glossary →, the observer, should also be seen. He should also perform dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → upon BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → – who resides within the observer (within his own jeevjeev1) That which is living. Infinite in number. Individual, embodied ãtmã still bound by Mãyã and consequently undergoing the cycle of births and deaths. The jeev is not separate the three bodies (sthul, sukshma, and kãran) and the three mental states (jãgrat, svapna, and sushupti), whereas the ãtmã is distinct from everything. 2) First of the five eternal entities (jeev, ishvar, Mãyã, and Akshar, and Parbrahm). 3) Sometimes used to mean the same as ãtmã.Tap to open in glossary →). At that point, his body, which is full of worldly desires, is felt to rotate in the sky like a pulley mechanism used for drawing water from a well.
“Eventually, a person who performs dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → in this way attains the darshandarshanSeeing. 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 → of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →’s VishvarupVishvarupLiterally means ‘svarup of the world’. This svarup was shown to Arjun by Shree Krishna Bhagvãn. The svarup consists of four different forms: Vãsudev, Pradyumna, Aniruddha, and Sankarshan. They each have different roles and responsibilities in a brahmãnd (Virãt-Purush). Sankarshan, Aniruddha, and Pradyumna are the sagun svarups of Vãsudev Bhagvãn, and it is the strength of the upãsanã of Virãt-Purush that he becomes capable of performing the activities of creation, sustenance, and destruction. Also, as long as Virãt-Purush worships these three, his association with Mãyã – in the form of creation, sustenance, and destruction – is not broken. It is when he worships Vãsudev Bhagvãn, who is nirgun, that Virãt- Purush abandons Mãyã and becomes brahm-rup.Tap to open in glossary → form, within which he also sees the system of the fourteen loks. That svarupsvarupA physical form.Tap to open in glossary → is not seen as being extremely large; it is seen in the same way that Mãrkandey RushiRushiA sage. A tyãgi who performs severe tap and dhyãn. The Veds were revealed by Brahmã to rushis.Tap to open in glossary → saw the entire brahmãndbrahmãndIndividual 'universe' comprising of a system of fourteen loks. There are countless millions of brahmãnds on various planes. Each brahmãnd, created and sustained by a Pradhãn-Purush pair, contains a trinity of Brahmã, Vishnu, and Shiv as the controlling devs. The fourteen loks of each brahmãnd are: Satya-Lok, Tap-Lok, Jan-Lok, Mahar-Lok, Svarg-Lok, Bhuvar-Lok, Mrutyu-Lok, Atal, Vital, Sutal, Talãtal, Mahãtal, Rasãtal, Pãtãl.Tap to open in glossary → in the stomach of the child svarupsvarupA physical form.Tap to open in glossary → of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → sleeping on the leaf of a banyan tree.
“Having performed dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → in this way, a person is able to see everything that is described in the shãstras. Then, all remaining nãstiknãstik1) Atheist. Non-believer. Opposite of ãstik. Person who does not believe in the existence of Bhagvãn, or who is not religious. One of the four types of kusangis. 2) Often refers specifically to the Jains, who propose that all activities and events are direct results of karmas, but who do not accept Bhagvãn as the all-doer or the giver of the rewards of karmas. 3) A person who states that the vidhi and nishedh prescribed by the shãstras are false. 4) Can also describe people or shãstras that do not accept the authority and authenticity of the Veds, or a person who does not trust the words of greats such as Nãrad, the Sanakãdik, Vyãs, and Vãlmiki.Tap to open in glossary → feelings within his jeevãtmãjeevãtmãSee jeev. jhãnjh Pair of small, cymbals – slightly larger than manjirãs - used in the accompaniment of other percussionTap to open in glossary → are resolved, and the jeevjeev1) That which is living. Infinite in number. Individual, embodied ãtmã still bound by Mãyã and consequently undergoing the cycle of births and deaths. The jeev is not separate the three bodies (sthul, sukshma, and kãran) and the three mental states (jãgrat, svapna, and sushupti), whereas the ãtmã is distinct from everything. 2) First of the five eternal entities (jeev, ishvar, Mãyã, and Akshar, and Parbrahm). 3) Sometimes used to mean the same as ãtmã.Tap to open in glossary → becomes extremely powerful. In addition, he develops a firm belief that whatever is stated in the shãstras is true. The eight extraordinary powers become accessible to a person who performs this dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary →, and his vision reaches as far as the rays of the sun and moon. In this way, countless extraordinary powers appear before that person, but because he is a bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →, he does not accept any of those powers. Instead, he performs dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → only on BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →. As a result, the performer of this dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → attains siddh-dashãsiddh-dashãElevated state. No differentiation is made between objects and pleasant and unpleasant vishays. Attained by those who have become yogis. A person with siddh-dashã has the ability to see for thousands of miles while remaining in one place, and hear talks from thousands of miles away, and he has the ability to obtain any object with his own hands, even from other loks.Tap to open in glossary → like NãradNãradAn avatãr of Bhagvãn. He incarnated in the svarup of a travelling rushi. Nãrad showed that bhakti is the best way of attaining moksh. He was also a great bhakta of Bhagvãn and has guided many souls on the path of kalyãn by travelling all over the brahmãnd.Tap to open in glossary →, the SanakãdikSanakãdikAn avatãr of Bhagvãn. He incarnated in the svarup of the four sons of Brahmã: Sanak, Sanãtan, Sanandan, and Sanat-Kumãr. Born from Brahmã's mind, the four sons are described as great rushis who undertook lifelong vows of brahm-chãrya against the wishes of their father. From the Sanakãdik, the brãhmans got the inspiration regarding the values and importance of tap and brahm-chãrya. Although they are eternally liberated souls from birth, they still became attracted to the devotional service of Bhagvãn. Despite being very senior in age, the Sanakãdik are said to wander the universe in the forms of small children. Also called Chãtur Kumãr or Kumãr San.Tap to open in glossary →, and Shukji. Therefore, there are countless varieties of dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary →, but only this form of dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → grants instant siddh-dashãsiddh-dashãElevated state. No differentiation is made between objects and pleasant and unpleasant vishays. Attained by those who have become yogis. A person with siddh-dashã has the ability to see for thousands of miles while remaining in one place, and hear talks from thousands of miles away, and he has the ability to obtain any object with his own hands, even from other loks.Tap to open in glossary →.”
After Shreeji Mahãrãj concluded this description, Muktãnand SwãmiMuktãnand SwãmiOne of the five principal paramhansas -- along with Gopalanand Swami, Nityanand Swami, Brahmanand Swami, and Shukanand Swami -- who recorded Swaminarayan Bhagwan's discourses word for word, compiling them into the Vachanamrut. Originally a shishya of Ramanand Swami; Nilkanth Brahmachari first met him at Lojpur.Tap to open in glossary → asked, “Is this dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → attained only by a person who practices the prãnãyãmprãnãyãmControlling the prãns. Fourth step of ashtãng-yog, which involves controlling of prãns through breathing exercises leading to the calming of the chitt in preparation for concentration.Tap to open in glossary → of ashtãng-yogashtãng-yogThe practice of focusing and quieting the fluctuations of the mind through various physical and mental practices, and ultimately aiming for the yog, the union with Bhagvãn. The eight progressive steps of ashtãng-yog are: yam (restraint), niyam (observance), ãsan (seat orTap to open in glossary →, or can it be attained by others as well?”
Shreeji Mahãrãj explained, “It does not matter whether a person practices prãnãyãmprãnãyãmControlling the prãns. Fourth step of ashtãng-yog, which involves controlling of prãns through breathing exercises leading to the calming of the chitt in preparation for concentration.Tap to open in glossary → or not. Only if he practices this dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → and is an ekãntik bhaktaekãntik bhakta1) Highest level of bhakta. A person who offers ekãntik bhakti, perfectly possesses all four of the qualities of ekãntik dharma (dharma, gnãn, vairãgya, and bhakti). 2) A person who has no desires other than Bhagvãn, and who worships Bhagvãn while realising himself to be brahm-rup. [Gadhadã I – 11].Tap to open in glossary → of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → can he perfect it. However, people are unable to walk this path. Therefore, for those who are eligible to perform this dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary →, there is no alternative method for instantly becoming siddhsiddhA yogi.Tap to open in glossary → other than the method of dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → that I have just described.” || End of VachanãmrutVachanãmrutAmrut in the form of words. A collection of 273 spiritual talks delivered by Swãminãrãyan Bhagvãn, that were carefully noted and collated by His senior sãdhus in His presence, and were authenticated by Him. Central philosophical shãstra of the Swãminãrãyan Sampradãy that summarises the essence of all Hindu shãstras.Tap to open in glossary → Amdãvãd || 1 || 221 ||