Saved From Death By The Prick Of A Thorn
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 ChaitraChaitraTenth month of the Ãshãdhi Samvat year, normally falling between March and April.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 → 15 [29th March, 1820], Shreeji Mahãrãj was sitting on a decorated bedstead on the veranda outside the east-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 had tied a white cloth with a border of silken thread around His head. 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 →. With His hand, He was turning a mãlãmãlãA rosary made of 108 beads, which is usually made of tulsi or sandalwood. The mãlã is turned with the right hand, by placing it over the middle finger and moving each bead one by one with the thumb, while reciting “Swãminãrãyan”.Tap to open in glossary → of tulsitulsi1) Basil. Variety of plant in the mint family, native to warm regions. Its aromatic leaves have inherent healing qualities and also is often used as seasoning. Used as a fragrant offering to Bhagvãn. The wood of the plant is also used in the making beads for mãlãs and kanthis. 2) Bhagvãn made a pati-vratã named Vrundã break her pati-vratã vow. So, she cursed Bhagvãn and turned Him into shãligrãm (stone), and He in turn cursedTap to open in glossary → beads. 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 →, as well as haribhaktas from various places, had gathered before Him.
Then, Shreeji Mahãrãj said, “Senior paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary →, please ask questions amongst yourselves. If 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 → has a question, he may ask the paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary →.”
Kãkã-Bhãi, a bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → from the village of Rojkã, then asked Nityãnand SwãmiNityãnand SwãmiOne of the five principal paramhansas who recorded Swaminarayan Bhagwan's discourses word for word, compiling them into the Vachanamrut.Tap to open in glossary →, “Deep within a person’s heart, something signals him to indulge in the vishays, while something else says ‘no’ and discourages him from indulging in them. What is it that says ‘no’, and what is it that says ‘yes’?”
Nityãnand SwãmiNityãnand SwãmiOne of the five principal paramhansas who recorded Swaminarayan Bhagwan's discourses word for word, compiling them into the Vachanamrut.Tap to open in glossary → replied, “It is 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 → that says ‘no’, and it is the mind that says ‘yes’.”
Shreeji Mahãrãj then said, “Allow me to answer that question. From the very day we began to understand and realise who our parents were, they taught us: ‘This is your mother and this is your father; this is your kãkã and this is your brother; this is your mãmã and this is your sister; this is your mãmi and this is your kãki; this is your mãsi and this is your buffalo; this is your cow and this is your horse; these are your clothes and this is your house; this is your mansion, this is your farm, and this is your jewellery’. These words of kusangis have been imprinted in the mind. How are they imprinted? Well, it is like the small pieces of glass that women attach into works of embroidery, where the mind represents the embroidery, and the jeevjeev1) That which is living. Infinite in number. Individual, embodied ãtmã still bound by Mãyã and consequently undergoing the cycle of births and deaths. The jeev is not separate the three bodies (sthul, sukshma, and kãran) and the three mental states (jãgrat, svapna, and sushupti), whereas the ãtmã is distinct from everything. 2) First of the five eternal entities (jeev, ishvar, Mãyã, and Akshar, and Parbrahm). 3) Sometimes used to mean the same as ãtmã.Tap to open in glossary → represents the piece of glass. In this way, the words and the sights of those kusangis, along with the other types of vishays, have become imprinted in the mind.
“Then, after the person enters 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 →, the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → talks about the glory 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 →, how to reject the vishays, and also explains that the world is perishable. In this way, the words and the sight of the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → dwell in the person’s mind.
“Take the example of two armies facing each other. In the battlefield of Kurukshetra, the armies of the Kauravs and the Pãndavs stood facing each other and fought with arrows, spears, and various other types of weapons. Some fought with swords, some fought with maces, and some fought with their bare hands. In the process, some lost their heads, others injured their thighs, and many were slaughtered. Similarly, in the person’s antah-karans, there are forms of the kusangis standing armed with their weapons (five vishays). Opposite them, are also forms of the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → standing armed with weapons in the form of words such as, ‘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 satyasatyaTruth.Tap to open in glossary →, the world is perishable, and the vishays are false’. Therefore, a mutual conflict exists between these two sets of words. When the force of the kusangis prevails, a desire to indulge in the vishays arises. When the force of the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → prevails, the desire to indulge in the vishays disappears. In this way, there is a conflict within the antah-karans. There is a shlokshlokA verse from shãstras.Tap to open in glossary →: yatra yogesh-varaha krushno yatra pãrtho dhanur-dharaha tatra shreer-vijayo bhootir-dhruva neetir-matir-mama “The meaning of this shlokshlokA verse from shãstras.Tap to open in glossary → is: Only where there is Yogeshvar, ShreeShree1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status.Tap to open in glossary → KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.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 →, and where there is the great archer Arjun, there is LakshmiLakshmiA devi (goddess) who is the wife of Vishnu. She is the devi of wealth. Therefore, money and gold is also called Lakshmi. She eternally remains in the sevã of Bhagvãn.Tap to open in glossary →, victory, divine powers, and resolute morality exist’. Therefore, a person should have the firm belief that victory belongs to the person on whose side these sãdhus happen to be.”
Kãkã-Bhãi then asked further, “Mahãrãj, by what means can the force of a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → increase and the force of the kusangis decrease?”
Shreeji Mahãrãj replied, “The kusangis that reside internally and externally, are both one. Also, the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → residing within and the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → residing externally, are both one. The force of the internal kusangis increases with the encouragement of the external kusangis. In the same way, the force of the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → within increases with the encouragement of the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → residing externally. Therefore, by avoiding the company of external kusangis, and by keeping the company of only the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → residing externally, the force of the kusangis decreases and the force of the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → increases.” That is how Shreeji Mahãrãj answered that question.
Again, Kãkã-Bhãi asked, “Mahãrãj, there is a person who has overcome the fight against kusangis, and for whom only the force of the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → is the strongest. There is another person whose conflict is still on-going. Of the two, when the first person dies, there is no doubt that he will attain 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 →. But, please tell us what will be the fate of the second person, whose conflict is still on- going, when he dies?”
Shreeji Mahãrãj explained, “In a battle, one person may face Vãniyãs or someone from a weak social-caste. As a result, he may easily win. Another person is confronted by an army of Arabs, Rãjputs, Kãthis, and Kolis, who are very difficult to conquer, and are certainly not as easy to defeat as the Vãniyãs. Therefore, his fight continues. In the process of such fighting, if he wins, then all is well and good. But, if while fighting he does not give in to his opponents, despite their attempts, and if he were to die at that time, would his master not be aware of his courageous efforts? Would He not appreciate that, compared to the person who faced the easy opposition of the Vãniyãs, this person faced frightening opposition that was difficult to overcome? The master would indeed be well aware of both situations. In the same way, 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 sure to help such a person as you have described. He will believe, ‘This person is faced with the overwhelming force of fluctuating thoughts, yet he is still putting up a brave fight. Therefore, he deserves to be congratulated’. Realising this, 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 → does help him. For this reason, a person should remain carefree and not worry in the least. He should continue 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 → in the same way, keep the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → the most important, and stay away from kusangis.” Shreeji Mahãrãj replied joyfully in this way.
Jeevã-Bhãi, from the village Jaskã, then asked Nityãnand SwãmiNityãnand SwãmiOne of the five principal paramhansas who recorded Swaminarayan Bhagwan's discourses word for word, compiling them into the Vachanamrut.Tap to open in glossary →, “How can we develop unfaltering 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 →?”
Nityãnand SwãmiNityãnand SwãmiOne of the five principal paramhansas who recorded Swaminarayan Bhagwan's discourses word for word, compiling them into the Vachanamrut.Tap to open in glossary → replied, “If a person avoids the company of kusangis and constantly keeps the company of sãdhus, then listening to the talks of those sãdhus will lead to the development of unfaltering 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 →. However, if he keeps the company of kusangis, unfaltering nishchaynishchayUnfaltering faith in Bhagvãn, no matter what is seen or heard.Tap to open in glossary → will not develop.”
Again Shreeji Mahãrãj said, “Allow me to answer that question. A person should develop 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 → for the sole purpose of the 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 → of 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 →, but not out of a desire for some material object. For example, ‘If I practice 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 →, my ill body will recover’, or ‘If I am childless, I will have a son’, or ‘If my sons are dying, they will live’, or ‘If I am poor, I will become rich’, or ‘If I practice 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 will regain my lost land’. A person should not practice 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 → while keeping desires for material possessions. If a person does practice 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 → with such desires, then he may become a very loyal satsangisatsangiA person who practises satsang.Tap to open in glossary → if those desires are fulfilled. However, if his desires are not fulfilled, his nishchaynishchayUnfaltering faith in Bhagvãn, no matter what is seen or heard.Tap to open in glossary → will diminish. Therefore, a person should practice 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 → solely for the 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 → of 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 →, and should not have any desire whatsoever for any material objects.
“Also, if there are ten members in a household and all ten are faced with death, then is it a small feat if even one is saved? Or if a person was destined to have to beg for food but received a rotlorotloA basic unleavened bread-like food of many parts of Gujarat made generally of millet flour that is patted into a flat, circular shape before being cooked on an earthen or metal hot plate.Tap to open in glossary → to eat instead, is that a small feat? In these cases, a person should believe that although everything was going to be lost, at least this much has been saved! In the same way, even if extreme misery is due to occur, that misery would certainly decrease slightly if a person were to keep the refuge 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, 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 → fails to understand this. Also, the refuge of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → can save a person who is meant to be executed on a shulishuliSharp, pointed vertical stake to which a criminal is bound and then allowed to be pierced by his or her own weight as the pole is turned. A form of brutal execution performed in public as an effective deterrent to major crimes.Tap to open in glossary → with suffering a mere pinprick.
“There is a story that illustrates this: Many thieves lived in a village. One of the thieves often kept the company 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 →. Then one day, while the thief was on his way to visit the 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 →, a thorn pierced his foot. As a result, his foot became swollen and he was unable to accompany the other thieves in a robbery. The other thieves, who went to steal, broke into a king’s treasury and escaped with a great large amount of money, which they shared among themselves. Naturally, a lot of money came their way. On hearing this news, the parents, wife, and relatives of the thief who used to sit with the 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 → and who was injured, scolded him: ‘Because you went to the 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 → instead of going to steal, we lost out. The thieves who did go to steal returned with lots of money’. Meanwhile, the king’s army arrived, arrested all the thieves, and took them away to be executed on a shulishuliSharp, pointed vertical stake to which a criminal is bound and then allowed to be pierced by his or her own weight as the pole is turned. A form of brutal execution performed in public as an effective deterrent to major crimes.Tap to open in glossary →. The injured thief was also caught and sentenced to execution. However, all the villagers and the 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 → stood witness and said, ‘This 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 → was not involved in the theft as he had been hurt by a thorn’. The thief was then released.
“In the same way, if a person who practices 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 → were to face the suffering of being executed on a shulishuliSharp, pointed vertical stake to which a criminal is bound and then allowed to be pierced by his or her own weight as the pole is turned. A form of brutal execution performed in public as an effective deterrent to major crimes.Tap to open in glossary →, it would be reduced to the pain of a mere thorn-pick. After all, I have asked 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 →, ‘If your satsangisatsangiA person who practises satsang.Tap to open in glossary → is destined to suffer the distress inflicted by the sting of one scorpion, may the distress of the stings of millions and millions of scorpions occur at each and every pore of my body, but no pain should distress your satsangisatsangiA person who practises satsang.Tap to open in glossary →. Also, if the begging bowl is written in the prãrabdhaprãrabdhaFate. Destiny.Tap to open in glossary → of your satsangisatsangiA person who practises satsang.Tap to open in glossary →, may that begging bowl come to me, but on no account should your satsangisatsangiA person who practises satsang.Tap to open in glossary → suffer from the lack of food or clothing. Please grant me these two vardãns’. I asked this of 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 →, and he happily granted it to me. Therefore, destined worldly miseries, do not fall upon a person practicing 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 →.
“So, if a person practices 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 → with desires for temporary material objects, then doubts will certainly cloud his nishchaynishchayUnfaltering faith in Bhagvãn, no matter what is seen or heard.Tap to open in glossary →. Therefore, other than the desire for the 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 → of his own jeevjeev1) That which is living. Infinite in number. Individual, embodied ãtmã still bound by Mãyã and consequently undergoing the cycle of births and deaths. The jeev is not separate the three bodies (sthul, sukshma, and kãran) and the three mental states (jãgrat, svapna, and sushupti), whereas the ãtmã is distinct from everything. 2) First of the five eternal entities (jeev, ishvar, Mãyã, and Akshar, and Parbrahm). 3) Sometimes used to mean the same as ãtmã.Tap to open in glossary →, a person should practice 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 → having no desire whatsoever. Only then will unfaltering nishchaynishchayUnfaltering faith in Bhagvãn, no matter what is seen or heard.Tap to open in glossary → develop.”
This is only a portion of the detailed talk delivered by Shreeji Mahãrãj. || 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 || 70 || 70 ||