Following Ekãntik DharmaEkãntik DharmaCollective term for dharma, gnãn, vairãgya, and bhakti coupled with the knowledge of Bhagvãn's greatness. This will lead a person to become an ekãntik bhakta who crosses Bhagvãn's Mãyã and attains His dhãm. Also called bhãgvat dharma.Tap to open in glossary → / Eradicating Worldly Desires
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 FãganFãganNinth month of the Ãshãdhi Samvat year, normally falling between February and March.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 → 1 [29th February, 1820], Shreeji Mahãrãj was sitting in 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. 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 covered Himself with a white chãdarchãdarA thin blanket. Was used by Shreeji Mahãrãj during the cooler months.Tap to open in glossary →. He had also tied a white pãghpãghTurban. Long, thin piece of cloth tied around the head.Tap to open in glossary → around His head, which was decorated with tassels of white flowers. Garlands of white flowers were hanging around His neck. 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.
Shreeji Mahãrãj then said, “Of all spiritual activities, the activity of eradicating worldly desires, is the greatest. A person can do this by bearing in mind his craving for the vishays – shabdashabdaA sound. One of the panch-vishays. Shabda is the physical element of ãkãsh, and is perceived by the ears. Shabda is indicator of all objects, the cause of all social interactions, and reveals the nature and class of the speaker.Tap to open in glossary →, sparshsparshA touch. One of the panch-vishays. Sparsh is the physical element of vãyu, and is perceived by the skin. The characteristics of sparsh are softness, hardness, cold, and heat.Tap to open in glossary →, ruprupA sight. One of the panch-vishays. Rup is the physical element of tej, and is perceived by the eyes. Rup reveals the appearance of all objects, and resides in all objects in a small form, and changes as objects change.Tap to open in glossary →, rasrasA taste. One of the panch-vishays. It is the physical element of jal, and is perceived by the tongue. The characteristics of ras are sweetness, spiciness, distastefulness, bitterness, sourness, and saltiness.Tap to open in glossary →, and gandhgandhA smell. One of the panch-vishays. Gandh is the physical element of pruthvi, and is perceived by the nose. The characteristics of gandh are fragrance and stench.Tap to open in glossary → – and by thinking, ‘Is my 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 → equal to my desires for the world? Is it greater? Or is it less?’ A person should examine himself in this way. For example, if a person’s ears are drawn to worldly talks just as much as they are drawn to talks related 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 →, then he should realise, ‘My 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 → is equal to my desire for the world’. He should examine all the other vishays in this way.
“While examining himself in this way, if a person gradually decreases his worldly desires and increases his 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 →, he begins to develop an understanding where he views all vishays equally. After such calmness has developed, honours and insults will appear to be the same to him. Moreover, pleasant and unpleasant types of touch will appear to be the same; attractive sights and unattractive sights will appear to be the same; a girl, a young lady and an old woman will appear to be the same; gold and rubbish will appear to be the same as well. Similarly, pleasant and unpleasant tastes and smells will also appear to be the same. When a person can instinctively behave in this way, it should be known that his worldly desires have been overcome.
“In fact, to behave above the influence of worldly desires, is the dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → of a person who is ekãntikekãntikThe highest spiritual state, in which a person offers perfect bhakti to Bhagvãn along with dharma, gnãn and vairãgya.Tap to open in glossary →. But, if some desires do remain, then even in a person is able to attain samãdhisamãdhi1) Trance. A spiritual experience, usually of Bhagvãn or His dhãm, in which consciousness of the body and surroundings is lost. 2) Eighth and final step of ashtãng-yog. Spiritual experience of union with Bhagvãn, which is the highest level of yog.Tap to open in glossary → and control his nãdinãdiNerve or channel transmitting energy within the inner bodies of a person and interconnecting the chakras. There are said to be 72,000 nãdis in all, of which three are major: the idã nãdi, the pingalã nãdi, and the sushumnã nãdi.Tap to open in glossary → and prãns, those desires will draw him back out of samãdhisamãdhi1) Trance. A spiritual experience, usually of Bhagvãn or His dhãm, in which consciousness of the body and surroundings is lost. 2) Eighth and final step of ashtãng-yog. Spiritual experience of union with Bhagvãn, which is the highest level of yog.Tap to open in glossary →. Therefore, only a person who overcomes worldly desires 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 →.”
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 → then asked, “What are the means to eradicate worldly desires?”
Shreeji Mahãrãj replied, “Firstly, a person requires firm ãtmã-nishthããtmã-nishthãKnowledge of the jeev. The belief that a person is an ãtmã, which is imperishable and eternal.Tap to open in glossary →. Secondly, he should realise the insignificance of the five vishays. Thirdly, he should realise the profound greatness 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 think, ‘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 master of all dhãms – VaikunthVaikunthThe dhãm of Vishnu, and Rãm Bhagvãn.Tap to open in glossary →, GolokGolok1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm.Tap to open in glossary →, BrahmBrahm1) The dhãm of Bhagvãn. It is eternal, complete with all gun, luminous, and flawless. Also called Akshar, or Akshar-Brahm, or Akshardhãm. 2) Fourth of the five eternal entities, which transcends everything except Purushottam (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary →- Mahol. So, having attained 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 →, why should I have affection for the pleasures of the vishays, which are useless?’ A person 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 →’s greatness in this way.
“He also thinks, ‘If I become unworthy of going to 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 →, due to some deficiency remaining while 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 →, and He were to place me in IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary →-LokLokPlace. Region. World.Tap to open in glossary → or BrahmBrahm1) The dhãm of Bhagvãn. It is eternal, complete with all gun, luminous, and flawless. Also called Akshar, or Akshar-Brahm, or Akshardhãm. 2) Fourth of the five eternal entities, which transcends everything except Purushottam (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary →-LokLokPlace. Region. World.Tap to open in glossary →, there is still a million-fold more bliss there, in comparison to this world’. With such a thought, a person should become free of all desires for the insignificant pleasures of the world. So, by realising 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 in this way, he becomes free of worldly desires. Then, he feels, ‘I never did have any desires. It was all like some kind of illusion. In reality, I have always been free of desires’. This is what a person experiences.
“This ekãntik dharmaekãntik dharmaCollective term for dharma, gnãn, vairãgya, and bhakti coupled with the knowledge of Bhagvãn's greatness. This will lead a person to become an ekãntik bhakta who crosses Bhagvãn's Mãyã and attains His dhãm. Also called bhãgvat dharma.Tap to open in glossary → can only be attained by following the ãgnããgnãA command.Tap to open in glossary → of a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → who is free of worldly desires, and who has love 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 →. It cannot be attained merely by reading shãstras. Even if a person were to attempt to repeat those talks exactly, having merely heard them, he would not be able to do so properly. Therefore, a person can attain ekãntik dharmaekãntik dharmaCollective term for dharma, gnãn, vairãgya, and bhakti coupled with the knowledge of Bhagvãn's greatness. This will lead a person to become an ekãntik bhakta who crosses Bhagvãn's Mãyã and attains His dhãm. Also called bhãgvat dharma.Tap to open in glossary → only from someone who has already attained the state of ekãntik dharmaekãntik dharmaCollective term for dharma, gnãn, vairãgya, and bhakti coupled with the knowledge of Bhagvãn's greatness. This will lead a person to become an ekãntik bhakta who crosses Bhagvãn's Mãyã and attains His dhãm. Also called bhãgvat dharma.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 || 60 || 60 ||