Denouncing The PanchPanchFive.Tap to open in glossary →-Vishays
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 1876, on MãgsharMãgsharSixth month of the Ãshãdhi Samvat year, normally falling between November and December.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 → 6 [7th December 1819], three hours before sunrise, 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 on a decorated bedstead, in the courtyard in front of the veranda outside the west-facing rooms of Dãdã KhãcharDãdã KhãcharA devotee in whose residential darbar in Gadhada Swaminarayan Bhagwan stayed for extended periods; the great majority of the Vachanamrut's Gadhada-section discourses (Gadhada I, II, and III) were given there, as the text itself repeatedly records ("in Dada Khachar's darbar in Gadhada").Tap to open in glossary →’s darbãrdarbãrCourt of residence belonging to a king or ruler, traditionally with a central courtyard surrounded by rooms with balconies.Tap to open in glossary → in Gadhadã. He was dressed entirely in white clothes.
After calling the paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary → and satsangis, 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 → engrossed in thought for quite some time. Then, He said, “I wish to tell all of you something, so please listen.” He then said, “In my mind I feel that I should not talk about this matter. However, I have the understanding that you are all mine, so I shall tell you. The matter is such that only a person who understands it and acts exactly according to it, will become a muktamuktaFree. 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 →. Otherwise, even by listening to or studying and understanding the meanings of the four Veds, six shãstras, eighteen Purãns, and the MahãbhãratMahãbhãratThe great epic of India. A shãstra revolving around the family feud between the Pãndavs and the Kauravs, which ends in a great battle. With over 100,000 verses, it is the world's longest poem.Tap to open in glossary → and other historical shãstras, a person cannot become a muktamuktaFree. 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 →. I shall now talk about the matter, so please listen.
“Regardless of the attractive objects which may appear before me, if there is no desire for them in my mind, I am not worried. Also, my nature is such that even if the slightest desire of an object were to arise within me, I only feel at ease after shunning it.
“For this reason, I thought about what actually causes disturbances within the hearts 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 bhaktas. I considered the manmanMind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas.Tap to open in glossary →, buddhibuddhi1) 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 →, chittchittConsciousness. One of the four antah-karans, with the functions of contemplating or pondering and especially focusing. Mental impressions and experiences are recorded and recalled from it. The entire world inherently resides in a subtle form within it, and it is itself unchanging, luminous, pure, full of pure sattva-gun and passive.Tap to open in glossary →, and ahankãrahankãr1) Ego. The sense of ‘I-ness’. 2) One of the four antah-karans, with the functions of giving rise to the sense of self and individual existence. It is a product of maha-tattva from which the remaining tattvas are produced. By nature, it is passive, dense, and totally ignorant.Tap to open in glossary → as possible causes. However, the antah-karans are not the cause of these disturbances. The only fault of the antah- karans is the satisfaction that it has, due to either the power of its nishchaynishchayUnfaltering faith in Bhagvãn, no matter what is seen or heard.Tap to open in glossary → in 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 → or the strength derived from knowledge of the ãtmããtmã1) The pure jeev, which is distinct from the three bodies and three mental states, and distinct from the indriyas, the antah-karans, worldly desires, or any other traces of Mãyã. It is imperishable and eternal, does not undergo births or deaths, and it leaves a physical body after that body dies and assumes another physical body. Infinite in number. 2) That which pervades, inspires, and controls.Tap to open in glossary →. Due to this satisfaction, it feels, ‘I have found 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 →, and so I have nothing left to do’.
“Actually, the greater fault lies with the five gnãngnãn1) Knowledge. Spiritual knowledge leading to kalyãn. In particular, the knowledge of the ãtmã, and Bhagvãn’s svarup and His greatness. One of the four attributes of ekãntik dharma. 2) Also used to mean ãtmã-nishthã or ãtmã-gnãn.Tap to open in glossary →-indriyasindriyasA 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 →, which I shall now elaborate in detail. Of the many varieties of foods that a person eats, each has differing tastes and differing natural qualities. When he eats that food, the natural qualities of the food pervade and affect the antah-karans as well as the entire body. For example, even 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 →, after drinking bhãng, loses awareness of his vartmãns and the worship 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 →, due to the stimulation caused by that bhãng. Similarly, the natural qualities of the countless types of food are of a countless variety, like bhãng. So much so, that they seem endless.
“In the same way, a person also hears a countless variety of sounds with his ears. Those sounds also have a countless variety of natural qualities. Consequently, the qualities of whatever sounds he listens to, pervade and affect his antah-karans. For example, there may be an armed and violent person, an adulterous person, a prostitute, or a person who disobeys the rules of the Veds and society. Listening to the talks of such vicious persons is like drinking bhãng or alcohol – such talks pollute the antah-karans of the listener and make him forget the worship 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 → and His vartmãns.
“Similarly, there are countless varieties of touch sensations. They too have countless varieties of natural qualities. The touch of a sinful person also has an effect like that of bhãng and alcohol. Therefore, even if a bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → touched such a person, that bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → will lose all of his gungun1) Good quality or trait. (pronounced goon) 2) Principle quality of Prakruti or Mãyã. There are three in total: sattva-gun (goodness and awareness), rajo- gun (passion and desires), and tamo-gun (darkness, ignorance, and laziness). All beings are affected by the influence of one or a combination of these three gun of Mãyã until they become gunãtit. The gun bring out different types of moods in a person: a person in sattva-gun is calm, and peaceful; a person in rajo-gunTap to open in glossary →.
“There are also countless varieties of things to see. They too have countless varieties of natural qualities. If a person looks at an immoral person, the effect is just as damaging as drinking bhãng or alcohol. Therefore, looking at an immoral person definitely pollutes his mind and causes harm.
“In the same way, there are countless varieties of smells, with countless varieties of natural qualities. If a person smells the fragrance of a flower or some sandalwood paste from the hands of a sinful person, it pollutes his mind in the same way as drinking bhãng.
“Conversely, just as the mind is polluted by association with an immoral person, association 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 → or His santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → purifies the mind. Even if the mind is polluted, it is purified by listening to the words 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 → and His santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →. The mind is similarly purified by their touch. However, if a person is unable to touch such a great santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → due to the restrictions of his vartmãns, then merely touching the dust of his holy feet to his head makes him pure. Likewise, a person is purified by 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 a great santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →. However, he should have 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 → while respecting his vartmãns. A person is also purified by eating prasãdprasãdFood that has been blessed and sanctified after offering it to Bhagvãn.Tap to open in glossary →, but the prasãdprasãdFood that has been blessed and sanctified after offering it to Bhagvãn.Tap to open in glossary → should be taken in accordance with the niyams of his varnavarnaA caste of the ancient Indian social system: brãhman, kshatriya, vaishya, and sudra.Tap to open in glossary → and ãshram as set by 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 →. If a person is unable to take prasãdprasãdFood that has been blessed and sanctified after offering it to Bhagvãn.Tap to open in glossary →, he should offer sãkarsãkarLarge sugar crystals.Tap to open in glossary → and take that as prasãdprasãdFood that has been blessed and sanctified after offering it to Bhagvãn.Tap to open in glossary →. In the same way, smelling the fragrance of the flowers and sandalwood paste offered to the great santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → also purifies the mind.
“On the other hand, if a person indulges in the five vishays thoughtlessly, without distinguishing good from bad, then even if he is great as 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 → and 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 →, his mind will surely become polluted. What is so surprising about the mind of a person who believes himself to be the body becoming polluted? Therefore, if he gives freedom to the five indriyasindriyasA 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 → without understanding the difference between suitable and unsuitable, his antah-karans will become polluted. On the other hand, if a person indulges only in pure vishays through the five indriyasindriyasA 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 →, then his antah-karans become pure. If the antah-karans become pure, he will be able to constantly remember 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 →.
“However, if the objects of indulgence of even just one of the five indriyasindriyasA 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 → are impure, the antah-karans will also become impure. Therefore, the sole cause of any disturbance experienced by 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 → during worship is the vishays of the five indriyasindriyasA 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 →, not the antah-karanantah-karanInner ability. The complete mind which is made up of four parts: man (generating thoughts and desires); buddhi (consolidating thoughts, making decisions and resolutions, forming convictions, or discriminating); chitt (repeatedly contemplating or focusing); and the ahankãr (forming a sense of being). It is also referred to as a singular as all four are parts make up one antah-karan, but usually referred to as being four different antah- karans.Tap to open in glossary →.
“Another factor that determines the nature of a person’s antah- karans is the type of company he keeps. If he sits in a sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary → of materialistic people in a lavish seven-storey mansion decorated with beautiful mirrors and comfortable seats, and if those materialistic people are seated wearing various types of jewellery and fine clothes, and they are exchanging alcohol amongst themselves, with prostitutes performing vulgar dances to the accompaniment of various musical instruments – then the person’s antah-karans will unquestionably be harmfully affected. On the other hand, if a person sits in a sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary → where a paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary → is seated on a torn mattress in a grass hut and talks 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 →, dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, gnãngnãn1) Knowledge. Spiritual knowledge leading to kalyãn. In particular, the knowledge of the ãtmã, and Bhagvãn’s svarup and His greatness. One of the four attributes of ekãntik dharma. 2) Also used to mean ãtmã-nishthã or ãtmã-gnãn.Tap to open in glossary →, vairãgyavairãgyaDetachment. A hatred or strong dislike for the world and its mãyik pleasures (the panch-vishays). Remaining detached from the body and the brahmãnd, and from all things that are the products of Prakruti. One of the four attributes of ekãntik dharma.Tap to open in glossary → and bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → are in progress – then the person’s antah-karans will surely be favourably affected.
“Therefore, if a person thoughtfully examines the influence of satsangsatsang1) 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 → and kusangkusangThe association of an evil person.Tap to open in glossary → on the antah-karans, their effects can be realised. However, a fool cannot realise this. Indeed, this fact will not be understood by those who behave irresponsibly like animals. In comparison, a person who has even a little wisdom and has sought at least some refuge in 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 → will immediately understand. Therefore, all paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary →, sãnkhyasãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary →-yogis and karmakarmaAction. 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 →-yogis should not associate with evil people.
“Regardless of how evil a person may be before joining the satsangsatsang1) 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 →, he should be accepted into satsangsatsang1) 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 → after he takes the appropriate niyams. However, if after joining the satsangsatsang1) 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 →, that person retains his evil nature, he or she should be removed from satsangsatsang1) 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 →. If he or she is not removed, then great harm will result. For example, if a person’s finger is bitten by a snake, or if it develops gangrene, and if the affected part is not immediately removed, the results would be damaging. Similarly, if a person is recognised as evil, you should immediately shun him.
“In conclusion, remain wise enough to accept these words of mine. If you do so, I shall consider it to be equivalent to you having served me in every way. I will also bless all of you and be extremely pleased with you. This is because you will have justified my efforts. Moreover, all of us will stay together in the dhãmdhãmThe divine home of Bhagvãn. Wherever Bhagvãn resides is called dhãm.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 →. However, if you do not behave in this way, we will be greatly distanced. Consequently, you will reborn as a ghost or a demon, and you will have to suffer. Of course, the fruits of whatever bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → you may have previously offered to 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 → will be rewarded eventually, but only after great misery. Even then, you will become a muktamuktaFree. 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 → and go to AkshardhãmAkshardhãm1) The highest dhãm of Bhagvãn. The divine dhãm of Purushottam Bhagvãn Swãminãrãyan, where He is forever seated before the countless muktas who have attained qualities similar to those of Akshar. 2) The formless svarup form of Akshar.Tap to open in glossary → only by behaving as I have described.
“Furthermore, if anyone attempts to imitate me, he will definitely suffer. This is because 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 → resides within my heart. Moreover, I am an eternal muktamuktaFree. 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 →. I have not become a muktamuktaFree. 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 → through the preaching of others. I exercise complete control over my manmanMind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas.Tap to open in glossary →, buddhibuddhi1) 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 →, chittchittConsciousness. One of the four antah-karans, with the functions of contemplating or pondering and especially focusing. Mental impressions and experiences are recorded and recalled from it. The entire world inherently resides in a subtle form within it, and it is itself unchanging, luminous, pure, full of pure sattva-gun and passive.Tap to open in glossary →, and ahankãrahankãr1) Ego. The sense of ‘I-ness’. 2) One of the four antah-karans, with the functions of giving rise to the sense of self and individual existence. It is a product of maha-tattva from which the remaining tattvas are produced. By nature, it is passive, dense, and totally ignorant.Tap to open in glossary →. In fact, I seize my antah-karans just as a lion clutches a goat, whereas others cannot even see their antah- karans. Therefore, imitating me, and believing that a person can remain pure even amidst attractive pleasures is just not possible, even for the likes of 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 → and 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 →. So what can be said of others?
“A countless number have become muktas, and countless more will become muktas. Amongst them, none have been able to indulge in pleasures of the senses and yet remain uninfluenced by them; none will be able to do so in the future; nor is there anyone like that presently. Even a person who has made an effort for countless millions of years is incapable of remaining uninfluenced amidst temptations. Therefore, if you behave as I have described, you will benefit.”
Continuing, Shreeji Mahãrãj said, “When I lovingly call someone near, it is for the benefit of their 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 →. When I look at someone lovingly, or eat the tasty meals they have prepared, or sit on a decorated bedstead, or accept clothes, jewellery, garlands of flowers, and other offerings – it is all for the good of their 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 →, but not for the sake of my personal enjoyment. In fact, I vow on Rãmãnand SwãmiRãmãnand SwãmiThe guru who gave the young Nilkanth Brahmachari bhagvati diksha at Piplana in Samvat 1857, naming Him Sahajanand Swami and Narayan Muni. Recognizing Him as gifted with every quality of a true sant, Ramanand Swami handed over leadership of the Sampraday to Him before passing away in Samvat 1858.Tap to open in glossary → that I do not accept those objects for my personal pleasure. Therefore, realising this, none of you should imitate me.
“Also, keep the activities of your five indriyasindriyasA 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 → extremely pure. Please accept this ãgnããgnãA command.Tap to open in glossary → of mine without fail. This fact is simple in that it is comprehensible to all; so all of you will immediately understand it. Moreover, if you extensively announce it throughout satsangsatsang1) 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 →, I shall be very pleased indeed.”
Having delivered this talk, Shreeji Mahãrãj bid “Jay Sachidãnand” to all and returned to His residence. || 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 → Gadhadã I || 18 || 18 ||