The Power 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 → / 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 → Resides In The Heart Of A SantSantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.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 1876, before sunrise on PoshPoshSeventh month of the Ãshãdhi Samvat year, normally falling between December and January.Tap to open in glossary → sudsudBright half of a Hindu lunar month in which the moon is in its waxing phase. The days between Amãs up to and including Punam. Also called shukla paksh.Tap to open in glossary → 12 [28th December, 1819], Shreeji Mahãrãj arrived at the residential hall of the paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary → in 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. There, He satsat1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future.Tap to open in glossary → on a platform facing west. He had tied a white fetofetoLong piece of cloth that can be twisted and tied around the head, or placed over the shoulder and tied around the waist.Tap to open in glossary → around His head, and he was wearing a kheskhesPiece of cloth that can be worn as a shawl to cover the upper body, or worn as a dhoti to cover the lower body.Tap to open in glossary →. He had also covered Himself with a white chofãlchofãlA thick shawl, made of cotton.Tap to open in glossary →. A sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary → of paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary → had gathered before Him.
After a few minutes of deep thought, Shreeji Mahãrãj said, “Everyone wishes to worship 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 →, but their understanding differs. 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 → fully resides in the heart of a person who possesses the following understanding: ‘The earth remains stable and trembles; the stars remain steady in the sky; the rains fall; the sun rises and sets; the moon appears and disappears, and it waxes and wanes; the vast oceans remain constrained within their boundaries; a drop of liquid develops into a human possessing hands, feet, a nose, ears, and the rest of the ten 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 →; the clouds, through which lightning strikes, float unsupported in the sky – these and a countless variety of the other wonders are only due to the 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 → that I have attained’. With this understanding, he has the belief that no one except the pratyakshapratyakshaVisible. Present on earth. Physical.Tap to open in glossary → 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 → is the cause of these wonders. He realises, ‘The countless wonders which have occurred in the past, those which are currently taking place, and those which will occur in the future, are all only due to the pratyakshapratyakshaVisible. Present on earth. Physical.Tap to open in glossary → 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 → that I have attained’.
“Moreover, he also understands that ‘Even if someone were to throw dust on me, or were to humiliate me in any way, or were to seat me on a donkey after cutting off my nose and ears, or even if someone were to honour me by seating me on an elephant – all these situations would be equal for me’. Such a bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → views a beautiful young woman with equality, he treats a heap of gold and a pile of stones with equality, and he also possesses countless glorious qualities, such as 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 →, bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →, and 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 →. 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 → eternally resides in the heart of such a bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary →.
“Consequently, by the grace 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 →, that bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → attains countless types of power, and gives kalyãnkalyãn1) Liberation. Freedom from the cycle of births and deaths. 2) To take birth as a higher life-form, or to take birth in a higher lok.Tap to open in glossary → to countless beings. Despite these powers, he tolerates the praises and insults of other people. This itself is also a great achievement, because to tolerate insults, despite being so powerful, is not easy for others to achieve. Therefore, a person who tolerates in this way should be considered to be extremely great.
“The powers of such a person are such that 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 → sees through his eyes, which empowers the eyes of all the beings in the 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 →; and since it is 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 walks through his legs, he is also capable of giving the strength to walk to the legs of all the beings in the 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 →. Therefore, since it is 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 in all the 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 → of such a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →, that santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → us able to give power to the 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 → of all the life-forms in the 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 →. Therefore, such a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → sustains the world. His greatness lies in the fact that he tolerates the insults delivered even by insignificant people. Only those who are forgiving in this way should be considered to be extremely great.
“On the other hand, those who threaten and frighten those who are more humble than themselves, and believe ‘I have become great’, are not truly great. In fact, those people in this world who frighten others by showing extraordinary powers, should not be considered to be bhaktas 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 →. Instead, they are jeevs lost in mãyãmãyã1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary →, and are only suitable for YampuriYampuriThe city of Yam-Rãj. Where nãstiks and sinners are sent after death to suffer for their sins at the hands of Yam-Rãj and the yamduts. After suffering for their sins, these jeevs continue to on the cycle of births and deaths. Also called Narak.Tap to open in glossary →. Their greatness is limited to the worldly life. For example, in society, a person with one horse is considered to be greater than someone with no horses at all, whereas a person with five horses is considered to be greater than someone with only one horse. In this way, the wealthier a person is, the greater he is considered to be in society. However, such a person is not great in worshipping 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 →.”
Continuing, Shreeji Mahãrãj said, “A grahasthagrahasthaHouseholder. A person who is married. A person who is in the second stage of life, the grahastha ãshram.Tap to open in glossary → or sãdhusãdhuMale person who has abandoned worldly duties and has chosen a strict life of religious activities under strict vows of poverty, brahm-chãrya, and obedience. A tyãgi.Tap to open in glossary → who believes, ‘This woman is very beautiful; these clothes are extremely fashionable; this medimediA small room above a house or a mansion.Tap to open in glossary → is very nice; and this utensil is very lovely’, has little knowledge. Then, you may ask, ‘Will such people attain kalyãnkalyãn1) Liberation. Freedom from the cycle of births and deaths. 2) To take birth as a higher life-form, or to take birth in a higher lok.Tap to open in glossary → or not?’ Well, in this 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 →, even the wretched attain kalyãnkalyãn1) Liberation. Freedom from the cycle of births and deaths. 2) To take birth as a higher life-form, or to take birth in a higher lok.Tap to open in glossary →. However, the people described never develop the qualities of a sãdhusãdhuMale person who has abandoned worldly duties and has chosen a strict life of religious activities under strict vows of poverty, brahm-chãrya, and obedience. A tyãgi.Tap to open in glossary →, or the glorious qualities of the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → previously described. This is because they have not become suitable for such nobility.”
After delivering these talks, Shreeji Mahãrãj bid “Jay Sachidãnand” to all, and returned to His residence in 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 →. || 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 || 27 || 27 ||