Remove VãsnãVãsnãDesire. A desire within the antah-karans to enjoy vishays that have been previously seen, heard, or encountered, and those that have not yet been encountered. It remainsTap to open in glossary → Before You Perform BhaktiBhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: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, on the evening of MahãMahãEighth month of the Ãshãdhi Samvat year, normally falling between January and February.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 → 1 [16th January, 1820], Shreeji Mahãrãj was sitting on a small mattress which had been placed on the veranda outside the stables 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. He was wearing a white 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 → and had tied a white, red-bordered 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. He was also wearing a richly embroidered angarkhuangarkhuA long-sleeved, upper garment that is made of a thin cloth. It reaches down to the knees, and is tied with strings on the left side of the chest.Tap to open in glossary → and had 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 sãdhus, as well as haribhaktas from various places, had gathered before Him.
After glancing at all the haribhaktas, Shreeji Mahãrãj thought for some time and then said, “Please listen, as I have something to say.”
He then continued, “From the time a satsangisatsangiA person who practises satsang.Tap to open in glossary → enters 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 examine his mind by thinking ‘In the first year, my mind was like this, then it was like this. Previously, I had this much desire for 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 this much desire for the world’. In this way, he should repeatedly reflect on his yearly total of desires and always attempt to gradually, yet constantly eradicate all worldly desires that remain in the mind. However, if he does not assess himself constantly, and allows those desires to accumulate, then they will never be overcome. Consider the analogy of opening an account with a merchant: If a person settles the debts regularly on a monthly basis, then it will not be difficult to repay the debt. But, if he waits until the end of the year to repay the debt, it will be extremely difficult to settle the account. Likewise, a person should assess himself constantly.
“In reality, the mind is saturated with desires for the world. In the way that sesame seeds are permeated with scent by padding them between alternating layers of flowers, the mind should be saturated with flowers in the form of the constant remembrance 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 charitracharitraA divine incident of Bhagvãn.Tap to open in glossary →, together with an understanding of His greatness. These charitras and thoughts 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 → should be entangled within the mind. As one thought subsides, another should be visualised. In this way, the mind should not be left idle.” Saying this, Shreeji Mahãrãj narrated a story of a ghost.”
He then continued, “Even if a person begins to recall the charitras, talks, and 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 → of just one day, there would be no end to them. If that is so, then there would certainly be no end to them for someone who has passed ten to fifteen years in 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 →.
“These charitras should be recalled in the following way: ‘In this way, Mahãrãj and the paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary → held sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary → in this village; in this way, pujã was offered to Mahãrãj; in this way, talks were done’. Those charitras 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 → should be recalled over and over again. Moreover, for a person who does not have much understanding, this is certainly the best method for them. In fact, there is no other method like it.
“Then, you may say, ‘We wish to take very little food and wish to keep many fasts’. But, I do not emphasise those methods. A person should abide by those methods as best as he can in accordance with his given niyams. But, what I have just described to you is what should truly be done.”
Then, Shreeji Mahãrãj said, “I believe that the mind should be free of worldly desires. No matter how much pravruttipravrutti1) Activity in the form of social duties and affairs. In this sense, often used to refer to the path of a grahastha. 2) Can also include all forms of activities and responsibilities, including religious activities, such as sevã in the mandir, and attending to bhaktas of Bhagvãn. A person increases bhakti and sevã rather than dhyãn and smaran.Tap to open in glossary → a person may do physically, if his mind is pure, then he cannot be seriously harmed – even though outwardly, in society, a person engaged in pravruttipravrutti1) Activity in the form of social duties and affairs. In this sense, often used to refer to the path of a grahastha. 2) Can also include all forms of activities and responsibilities, including religious activities, such as sevã in the mandir, and attending to bhaktas of Bhagvãn. A person increases bhakti and sevã rather than dhyãn and smaran.Tap to open in glossary → appears to be dishonourable. On the other hand, if a person’s mind is full of worldly desires and he superficially behaves as if he is practicing nivruttinivrutti1) Inactivity. State of quietness and obedience. Retirement from social duties and affairs. In thisTap to open in glossary →, then he may appear respectable in society, but his 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 → will suffer severely. This is because at the time of death, it is those thoughts that are in a person’s mind that spring forth, just like the child of a deer sprang forth in Bharatji’s mind during his last moments. As a result, he became a deer in his next life, even though he had originally given up a kingdom and Rushabh-DevRushabh-DevAn avatãr of Bhagvãn. He incarnated in the svarup of a king who became a tyãgi. He abandoned his kingdom and one hundred sons.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 → was his father. Therefore, to remain mentally free of worldly desires is my belief. By keeping fasts, the mind does become weak along with the body; but, when the body becomes strong again, the mind also becomes strong. Therefore, mental tyãgtyãgTo abandon.Tap to open in glossary → is required along with physical tyãgtyãgTo abandon.Tap to open in glossary →. In fact, a person whose mind holds thoughts 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 → but not thoughts relating to the world should be considered important in our 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 →. Conversely, those who do not do this are inferior.
“Furthermore, 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 → should engage in worldly activities physically, but mentally he should also remain free of worldly desires, just like the tyãgityãgiA person who has abandoned the world and worldly life.Tap to open in glossary →, and should think 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 →. Also, he should engage in social activities according to the ãgnããgnãA command.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 →. Moreover, if mental tyãgtyãgTo abandon.Tap to open in glossary → is not genuine, then what about Janak Rãjã, whose mind was like that of a great yogiyogi1) A person who has mastered the art of yog. 2) A person who has attained siddh-dashã and other extraordinary powers.Tap to open in glossary → master, despite ruling a kingdom? Therefore, only tyãgtyãgTo abandon.Tap to open in glossary → which is developed mentally, is appropriate.”
Shreeji Mahãrãj then explained, “If impure thoughts arise in a person’s mind, he should reveal them. But, as the saying goes, ‘Only a dog will lick a dog’s face’, or ‘When a snake is a guest to another snake, the host-snake will have nothing to offer, so the guest-snake lick’s the host-snake’s face’, or when a married woman goes to a widow, the widow says, ‘Come, lady. May you also become like me’. Similarly, to reveal impure thoughts to someone who also experiences impure thoughts is like the examples mentioned.
“Then, to whom should a person reveal his impure thoughts? Well, he should reveal them to a person who is so strong-willed, that no impure thoughts relating to the world arise in his mind. However, there may be many who do not experience such thoughts. So, out of those, a person should reveal his impure thoughts to a person who criticises those thoughts after listening to them and who continues to criticise them in all of his activities – while eating, drinking, sitting, standing – until they are eradicated from his mind. Moreover, that person should have the same determination to eradicate others’ impure thoughts as he has to remove his own. A person should reveal his impure thoughts to such a person. But, if the person to whom he reveals his impure thoughts does not give advice in this way and is himself careless, then what can someone gain from him? Therefore, after revealing impure thoughts in this way and eradicating them, a person should continuously hold thoughts only 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 become free from all desires for the pleasures of the world.”
Then, Shreeji Mahãrãj said, “What are the characteristics of keeping a fast on a day of EkãdashiEkãdashi1) Eleventh day of the bright and dark halves of a lunar month (ek+das = 1+10 = 11). 2) Special religious vrat performed on this day which also involves fasting and control of the ten indriyas and the mind. 3) Name of the young woman who was created from the light of Bhagvãn's ten indriyas and mind to battle against Mur-Dãnav. [Gadhadã II-8].Tap to open in glossary →? Well, 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 → and the mind, the eleventh, should be withdrawn from their respective vishays and attached 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 →. That is considered as having kept an EkãdashiEkãdashi1) Eleventh day of the bright and dark halves of a lunar month (ek+das = 1+10 = 11). 2) Special religious vrat performed on this day which also involves fasting and control of the ten indriyas and the mind. 3) Name of the young woman who was created from the light of Bhagvãn's ten indriyas and mind to battle against Mur-Dãnav. [Gadhadã II-8].Tap to open in glossary → fast. In fact, 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 → should engage in this continuously. In comparison, if a person whose mind is not free from worldly desires in this way physically engages in vratvratAn observance, usually consisting of an upvãs.Tap to open in glossary → and taptapPhysical strictness. Penance. Enduring harsh weather (pronounced tup) conditions.Tap to open in glossary →, he does not benefit very much. Therefore, following his own dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → and understanding 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 greatness, 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 → should maintain a constant effort to free his mind of worldly desires.”
Shreeji Mahãrãj then explained, “A true tyãgityãgiA person who has abandoned the world and worldly life.Tap to open in glossary → is a person whose mind never thinks about a desire for objects that he has already given up. Just as a person has no desire for faeces once they have been excreted, in the same way, no desire arises for rejected objects. Nãradji narrated to Shukji: tyaja dharmama-dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → cha The essence of the shlokshlokA verse from shãstras.Tap to open in glossary → is: ‘A person should abandon all objects except 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 →; he should behave only as 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 → and 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 →’. Such a person can be called a perfect tyãgityãgiA person who has abandoned the world and worldly life.Tap to open in glossary →. Furthermore, grahasthagrahasthaHouseholder. A person who is married. A person who is in the second stage of life, the grahastha ãshram.Tap to open in glossary → haribhaktas should behave like Janak Rãjã, who said, ‘Although my city of Mithilã is burning, nothing of mine is burning’, as stated in the following shlokshlokA verse from shãstras.Tap to open in glossary →: mithilãyãm pradeep-tãyam na me dahyati kinchana 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 → haribhaktaharibhaktaA bhakta of Shree Hari. A bhakta of Swãminãrãyan Bhagvãn.Tap to open in glossary → with this type of understanding, even though he may possess a house, is a true haribhaktaharibhaktaA bhakta of Shree Hari. A bhakta of Swãminãrãyan Bhagvãn.Tap to open in glossary →. A person who is not such a tyãgityãgiA person who has abandoned the world and worldly life.Tap to open in glossary → or grahasthagrahasthaHouseholder. A person who is married. A person who is in the second stage of life, the grahastha ãshram.Tap to open in glossary → is called a false bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary →, whereas a person who behaves as described above should be known as 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 →.”
Then, Motã Ãtmãnand Swãmi asked Shreeji Mahãrãj, “What are the characteristics of the jeevãtmãjeevãtmãSee jeev. jhãnjh Pair of small, cymbals – slightly larger than manjirãs - used in the accompaniment of other percussionTap to open in glossary →, which is distinct from the body, 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 →, the antah-karans, and their presiding devs?”
Shreeji Mahãrãj replied, “I shall answer that question in brief. 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 → is the speaker that explains the nature of the body and 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 →, and explains their natures separately to the listener. That speaker is the knower of everything, and is distinct from all the above – that is called 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 →. Also, the listener, which understands the forms of the body and 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 → as being distinct, which knows them, and which is distinct from them all, is also known as 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 → itself. This is the method of understanding the nature of 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 →.” Shreeji Mahãrãj spoke in this way. || 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 || 38 || 38 ||