Gadhadã I 78

The Affect Of DeshDeshA region or place.Tap to open in glossary →, KãlKãlCause of death. A dev that remains in the ãgnã of Bhagvãn, but carries out his duties of his own free will. If Bhagvãn wishes, He may interfere with Kãl’s duties.Tap to open in glossary →, KriyãKriyãDeed. Action.Tap to open in glossary →, And SangSangCompany. Association. (pronounced sung)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 AshãdhAshãdhFirst month of the Ãshãdhi Samvat year, normally falling between June and July.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 → 3 [13th July, 1820], Swãmi ShreeShree1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status.Tap to open in glossary → Sahajãnandji Mahãrãj was sitting on the veranda outside the west-facing rooms in front of the mandirmandirTemple. Sacred Hindu place of worship.Tap to open in glossary → of ShreeShree1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status.Tap to open in glossary → VãsudevVãsudevOne of the four forms of Bhagvãn’s Vishvarup svarup. His Vãsudev-Nãrãyan role is to be worshipped by the jeevs in the brahmãnd (Virãt-Purush). The four-armed svarup of Bhagvãn. He holds four different weapons: gadã, padma, shankh, and chakra.Tap to open in glossary →-NãrãyanNãrãyanThe four-armed svarup of Bhagvãn. See Bhagvãn.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 was also wearing a white pãghpãghTurban. Long, thin piece of cloth tied around the head.Tap to open in glossary → on His head and a garland of white flowers 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, “All santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →, please listen. I wish to ask a question.”

The sants responded, “Please ask, Mahãrãj.”

Shreeji Mahãrãj asked, “If the eight influences of deshdeshA region or place.Tap to open in glossary →, kãlkãlCause of death. A dev that remains in the ãgnã of Bhagvãn, but carries out his duties of his own free will. If Bhagvãn wishes, He may interfere with Kãl’s duties.Tap to open in glossary →, kriyãkriyãDeed. Action.Tap to open in glossary →, sangsangCompany. Association. (pronounced sung)Tap to open in glossary →, mantramantra1) A repeated word or phrase. 2) A sacred verbal phrase repeated in prayer, or meditation, such as ‘Swãminãrãyan’. Wicked people use mantras to cast evil curses.Tap to open in glossary →, dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary →, dikshãdikshãInitiation into a sampradãy or initiation as a sant.Tap to open in glossary →, and shãstras are pleasant, they purify a person’s mind. However, if these eight influences are unpleasant, they pollute a person’s mind. But, do the sanskãrs of the karmas performed in past lives have any influence on these eight factors?”

The munis answered, “It seems that the karmas of past lives do play a role. If a person’s past karmas are pleasant, he is born in a pleasant deshdeshA region or place.Tap to open in glossary →. However, if the past karmas are unpleasant, he is born in an unpleasant deshdeshA region or place.Tap to open in glossary →. In the same way, the other seven factors are also determined by past karmas. Therefore, past karmas appear to play a major role in all of them. The eight influences may be predominant in certain circumstances, but past karmas are predominant in all circumstances.”

Shreeji Mahãrãj then questioned, “From what principle in the shãstras do you claim that past karmas play the predominant role among all the eight influences? Please quote any reference from the shãstras. After all, only in the JainJainA follower of Jainism – the non-Vedic religion of India propagating strict ahinsã, tyãg, and karmas as being the only factor responsible for creation and the continuing unfolding events and activities of the world. According to Jain philosophy, karmas themselves can grant their own rewards. Therefore, Bhagvãn is not a necessary element of their philosophy.Tap to open in glossary → shãstras, and not in any other, does a person find the predominance of only karmas. Other shãstras explain only the predominance of the sangsangCompany. Association. (pronounced sung)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 → and His bhaktas. Moreover, because you support the predominance of only past karmas, are you truly nãstiks superficially disguised as satsangis, or what? This is because no one except the nãstiks promote the predominance of karmas. They believe the Veds, the shãstras, the Purãns, and the MahãbhãratMahãbhãratThe great epic of India. A shãstra revolving around the family feud between the Pãndavs and the Kauravs, which ends in a great battle. With over 100,000 verses, it is the world's longest poem.Tap to open in glossary →, and other historical shãstras, to be false. They only accept their own shãstras, written in the MãgdhiMãgdhiDialect specific to Magadh, the southern region of present-day Bihãr. It is the language of the ancient Jain and Buddhist shãstras.Tap to open in glossary → dialect, as authentic. Therefore, it is only out of foolishness that they only promote past karmas.

“If the eight influences vary according to past karmas, then why has the hundred-feet-deep underground water not risen to the surface for the many religious kings who have been born in the region of Marvad? If the influence of deshdeshA region or place.Tap to open in glossary → was controlled by past karmas, then the water-table should rise for people who have performed good deeds, and fall for sinners. However, this is not the case, because in the region of Marvad, both sinners and religious people suffer from the problem of water being found deep underground. In reality, each deshdeshA region or place.Tap to open in glossary → does not lose its natural characteristics. Therefore, the eight influences do not vary according to past karmas.

“Therefore, a person who desires his own 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 → should not uphold the predominance of karmas in the way that nãstiks do. If the eight influences are unpleasant, he should abandon them and seek only pleasant influences.

“Moreover, just as pleasant and unpleasant deshdeshA region or place.Tap to open in glossary → exist outside the body, a person’s body can also be a pleasant or unpleasant deshdeshA region or place.Tap to open in glossary →. If the deshdeshA region or place.Tap to open in glossary → (the body) is pleasant when 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 → resides within it, then kalyãn-kãrikalyãn-kãriLiberating. The cause of kalyãn. The cause of moksh. That which causes a jeev to break free from the cycle of births and deaths.Tap to open in glossary → qualities such as nobility, contentment, compassion, and dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, develop. However, if the deshdeshA region or place.Tap to open in glossary → (the body) is unpleasant when 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 → resides within it, then flaws such as kãmkãm1) Lust. Passion. Desire. [Gadhadã I – 73] 2) One of the four purushãrths, allowing for the fulfilment of a person's personal and social desires.Tap to open in glossary →, krodhkrodhAnger. [Loyã – 1]Tap to open in glossary →, lobhlobhGreed. Craving for wealth.Tap to open in glossary →, mohmohInfatuation. Attraction.Tap to open in glossary →, madmadArrogance.Tap to open in glossary →, and matsarmatsarJealousy of objects. Jealousy that arises in a person when someone else has a better object or item than himself. [Kãriyãni – 6].Tap to open in glossary → develop instead.

“Also, pleasant and unpleasant sangsangCompany. Association. (pronounced sung)Tap to open in glossary → should be distinguished as follows: When no distance remains between a person and the sangsangCompany. Association. (pronounced sung)Tap to open in glossary → he keeps, this is known as true sangsangCompany. Association. (pronounced sung)Tap to open in glossary →. Outwardly, even enemies embrace each other, yet their hearts are hundreds of thousands of miles apart. Such outward sangsangCompany. Association. (pronounced sung)Tap to open in glossary → cannot be called sangsangCompany. Association. (pronounced sung)Tap to open in glossary →. Only sangsangCompany. Association. (pronounced sung)Tap to open in glossary → that is kept by thought, word, and deed, can be called sangsangCompany. Association. (pronounced sung)Tap to open in glossary →. A person should keep such sangsangCompany. Association. (pronounced sung)Tap to open in glossary → – by thought, word, and deed – only with BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → or His bhaktas, as it leads to 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 a person’s 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 →. However, a person should never keep the sangsangCompany. Association. (pronounced sung)Tap to open in glossary → of a sinner.”

Then, at midday, Shreeji Mahãrãj called all the young, student sãdhus and requested, “All of you student sãdhus, please ask me questions.”

Motã Shivãnand Swãmi then asked, “How can a person who has firm 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 →, be recognised?”

Shreeji Mahãrãj replied, “A person with firm 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 → regards all actions performed by BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → as kalyãn-kãrikalyãn-kãriLiberating. The cause of kalyãn. The cause of moksh. That which causes a jeev to break free from the cycle of births and deaths.Tap to open in glossary →, whether they are good or bad. In fact, however many countless kinds of kriyãkriyãDeed. Action.Tap to open in glossary → a faithful bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → witnesses, whether 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 → wins or loses or runs away, or whether He shows pleasure or grief, he says, ‘All kriyãs 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 → are for the sake of 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 →’. If a bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → speaks only in this way whenever he speaks, then he should be known to have absolute 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 →.”

Then, Nirmanãnand Swãmi asked, “How can a person prevent the development of a fault-finding attitude towards BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → and His sãdhus?”

Shreeji Mahãrãj answered, “If a person possesses the previously mentioned firm 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 →, then he never develops a fault- finding attitude towards 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 →. Furthermore, when he thinks of the greatness of the dãsdãsA servant.Tap to open in glossary → of such a great 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 never perceives faults in the 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 → either.”

Then, Nirmanãnand Swãmi and Nãnã Pragnãnand Swãmi both asked, “How can a person see the murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form 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 → in all the three mental states of jãgratjãgratAwake. One of the three mental states. The jãgrat state is the result of the sustenance state of Virãt-Purush. It is full of sattva-gun and is located in the region of the eyes. In the jãgrat state, the jeevãtmã is known as vishva, and is conscious of its sthul body. [Sãrangpur – 6].Tap to open in glossary →, svapnasvapnaDream. One of the three mental states. The svapna state is the result of the creation state of Hiranyagarbh. It is full of rajo-gun and is located in the region of the throat. In the svapna state, the jeevãtmã is known as taijas, and is conscious of its sukshma body. [Sãrangpur – 6].Tap to open in glossary →, and sushuptisushuptiUnconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6].Tap to open in glossary →?”

Shreeji Mahãrãj replied, “If the pure sanskãrs from a person’s previous lives are powerful, then he can constantly see the murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form 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 → in all three states. If a person, who continuously experiences fear, lust, or love for something, can see objects other than 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 → constantly in all three states, then what is surprising about being able to see 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 → constantly as well? He can definitely be seen.”

Nãnã Shivãnand Swãmi then asked, “How can a person with a stable foundation 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 → be recognised? That is the first question. The second question is: How can the enemies, like mãnmãnPride. When a person wants someone else to acknowledge them as superior.Tap to open in glossary →, kãmkãm1) Lust. Passion. Desire. [Gadhadã I – 73] 2) One of the four purushãrths, allowing for the fulfilment of a person's personal and social desires.Tap to open in glossary →, krodhkrodhAnger. [Loyã – 1]Tap to open in glossary →, lobhlobhGreed. Craving for wealth.Tap to open in glossary →, madmadArrogance.Tap to open in glossary →, matsarmatsarJealousy of objects. Jealousy that arises in a person when someone else has a better object or item than himself. [Kãriyãni – 6].Tap to open in glossary →, and irshyãirshyãJealousy of a quality of or skill. A person with irshyã cannot tolerate others being honoured and cannot tolerate their greatness; and they act to harm the person they are jealous of. [Sãrangpur – 8].Tap to open in glossary →, be destroyed?”

Shreeji Mahãrãj explained, “A person who is absolutely loyal to 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 → cannot at all tolerate someone speaking unkindly of satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →. For example, even though a person may have had a disagreement with a member of his family, he would be unable to tolerate anyone speaking unkindly of them. Therefore, just as a person is loyal to his relatives, if a person is similarly loyal to 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 →, then his foundation 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 → is stable.

“The answer to the second question is as follows: If a person has such loyalty for 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 →, how can he possibly hold mãnmãnPride. When a person wants someone else to acknowledge them as superior.Tap to open in glossary → or irshyãirshyãJealousy of a quality of or skill. A person with irshyã cannot tolerate others being honoured and cannot tolerate their greatness; and they act to harm the person they are jealous of. [Sãrangpur – 8].Tap to open in glossary → towards santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → or satsangis? Therefore, all the inner enemies, like mãnmãnPride. When a person wants someone else to acknowledge them as superior.Tap to open in glossary →, madmadArrogance.Tap to open in glossary →, matsarmatsarJealousy of objects. Jealousy that arises in a person when someone else has a better object or item than himself. [Kãriyãni – 6].Tap to open in glossary →, and irshyãirshyãJealousy of a quality of or skill. A person with irshyã cannot tolerate others being honoured and cannot tolerate their greatness; and they act to harm the person they are jealous of. [Sãrangpur – 8].Tap to open in glossary →, of a person who is loyal to 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 → are destroyed. However, if a person does not have this loyalty for satsangis, and regards satsangis and kusangis as equal, then however highly he may be regarded 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 →, he is sure to become a vimukh.”

Then, Nãnã Ãtmãnand Swãmi asked, “BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → and His santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → may boldly tell someone whatever needs to be said, with the belief, ‘Whether he is praised or lectured, he will not fall from satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary → in any way’. How can a person earn this trust of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → and His santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →? That is one question. The second question is: How can a person win the love of all the sãdhus, just as he has won the love of 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 → he is presently staying with?”

ShreejiMahãrãj replied, “As in the answer to Shivãnand Swãmi’s question, if a person is extremely loyal to 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 →, BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → and His santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → do not hesitate in lecturing him. They never lack faith in him, and they never feel, ‘If he is lectured, he will leave 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 →’. Instead, they have firm faith and believe, ‘His 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 → is firm, and so there is no danger in lecturing him’.

“The answer to the second question is: He may leave the person he was previously staying with because he was unable to get along with him, and subsequently go and stay with another person. Despite this, he is unable to tolerate others speaking unkindly of the person he originally stayed with. Therefore, all the sãdhus feel, ‘This person is not ungrateful. He is a very good 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 → because he has not forgotten that he is thankful to the person from whom he has learnt even a little’. Realising this, all the sãdhus like him. On the other hand, if he speaks unkindly of the person he originally stayed with, all the sãdhus feel, ‘This person is ungrateful. In the future, if he does not get along with any of us, he will surely speak unkindly of us too’. As a result, no one likes him.”

Then, Daharãnand Swãmi asked, “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 greater than AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →, mind and speech, and He is invisible to all. Then, why can everyone see Him as pratyakshapratyakshaVisible. Present on earth. Physical.Tap to open in glossary →?”

Shreeji Mahãrãj replied, “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 is beyond AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →, mind and speech, and who is invisible – Himself, out of compassion, decides, ‘May all the enlightened and unenlightened people in Mrutyu-LokLokPlace. Region. World.Tap to open in glossary → see me’. Having decided 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 →, who will always prevail, becomes visible to all people in Mrutyu-LokLokPlace. Region. World.Tap to open in glossary → out of compassion.”

Tyãgãnand Swãmi then asked, “How 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 → pleased?”

Shreeji Mahãrãj answered, “A person who wants to please 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 not wish for bodily comforts. He should not even crave for the darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary → of 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 →. To do exactly 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 → commands, is the only way to please 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, Lakshmanãnand Swãmi asked, “With what understanding is a person able to feel the wonder of having attained the profound association of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → and His sãdhus? Also, how can he feel joyful all day and night?”

Shreeji Mahãrãj replied, “A bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → realises, ‘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 → and these sãdhus all reside in 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 →, and BrahmpurBrahmpurSee Akshardhãm.Tap to open in glossary →. In fact, all of those dhãms are present wherever 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 these sãdhus reside. Therefore, I am extremely fortunate in that I am able to stay in the presence of these sãdhus’. If he understands this, then he will experience happiness all day and night, and will sway in an ocean of bliss throughout the day.”

Paramãtmãnand Swãmi then asked, “How can a person acquire the thirty characteristics 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 → described in the eleventh skandhskandhChapter. Section. Volume of a shãstra.Tap to open in glossary → of the Shreemad BhãgvatShreemad BhãgvatMost popular of the eighteen Purãns written by Vyãsji. It narrates the life, leelãs, and charitras of various avatãrs of Bhagvãn, particularly Shree Krishna Bhagvãn. One of the eight shãstras accepted as trustworthy by Swãminãrãyan Bhagvãn.Tap to open in glossary →?”

Shreeji Mahãrãj replied, “A person who regards a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →, who possesses the thirty characteristics, as a guruguruA teacher. He will guide you on the path of kalyãn.Tap to open in glossary → and as a devdevA demi-god who is given powers and responsibilities in the universe, and who lives in a higher lok. Devs are bhaktas of Bhagvãn and follow His ãgnã.Tap to open in glossary →, and associates with him by thought, word, and deed, acquires those thirty characteristics. In fact, all the shãstras state, ‘When a person serves a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →, he becomes like the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →’.”

Then, Shãntãnand Swãmi asked, “There is one bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → who constantly maintains his vruttivruttiConcentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within.Tap to open in glossary → on the 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 →. There is another bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → who engages in bhajanbhajanWorship.Tap to open in glossary → and smaransmaranRemembrance. To remember.Tap to open in glossary →, and also listens to and engages in kathãkathãReligious talks and discussions.Tap to open in glossary → and kirtans 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 →. Which 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 → is the better of the two?”

Shreeji Mahãrãj explained, “A person who experiences nirvikalp samãdhinirvikalp samãdhi1) Highest state of realisation, in which a person sees only Bhagvãn – no doubts or distinctions remain. [Gadhadã I – 39]. 2) The eighth and final stage of ashtãng-yog.Tap to open in glossary → and is not conscious of his body, is the better of the two, even if he does not engage in kathãkathãReligious talks and discussions.Tap to open in glossary → and kirtans 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, there may be someone who is conscious of his body and gets up from worship of his own accord to eat, drink, and perform all bodily activities, and still does not listen to or engage in the kathãkathãReligious talks and discussions.Tap to open in glossary → and kirtans 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 →. In comparison to him, a person who does listen to kathãs and kirtans is better.”

Ãdhãrãnand Swãmi then asked, “How should we behave so 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 → and His santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → become pleased?”

Shreeji Mahãrãj replied, “If we strictly follow the panchpanchFive.Tap to open in glossary →-vartmãnvartmãnA vow.Tap to open in glossary →, and do not allow any sort of failure in following them, BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → and His santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → will be pleased. There is not even the slightest doubt about this.”

Then, Vedãntãnand Swãmi asked, “If a person has previously behaved improperly, what can a person do to please BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → and His santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →?”

Shreeji Mahãrãj answered, “BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → and His santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → become displeased upon seeing impure svabhãvs within a person. When we develop a hate towards those svabhãvs, a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → also realises this. This is because whenever a person has hatred towards someone, the whole world knows. As a result of this, a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →, who himself is also an enemy of those svabhãvs, sides with us and imparts compassion upon us, showing us the way to conquer those svabhãvs by whichever means possible.

“Therefore, after developing a bitter hatred towards root svabhãvs that has led to a person’s disgrace, he should adopt a method that would totally remove it. When we behave in this 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 → and His santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → shower total compassion upon us. Whenever BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → and His santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → shower their compassion, a person continues to experience extreme bliss within his heart. Also, a person’s ability to walk on the path of 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 → increases, and the strength of his enemies, such as kãmkãm1) Lust. Passion. Desire. [Gadhadã I – 73] 2) One of the four purushãrths, allowing for the fulfilment of a person's personal and social desires.Tap to open in glossary →, krodhkrodhAnger. [Loyã – 1]Tap to open in glossary → and lobhlobhGreed. Craving for wealth.Tap to open in glossary →, decreases. Therefore, 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 a person who keeps intense hatred towards that bitter enemy which causes distress within his heart, which is why it is necessary to have hatred for the enemies, like kãmkãm1) Lust. Passion. Desire. [Gadhadã I – 73] 2) One of the four purushãrths, allowing for the fulfilment of a person's personal and social desires.Tap to open in glossary → and krodhkrodhAnger. [Loyã – 1]Tap to open in glossary →. It is therefore very beneficial to develop hatred towards his enemies.”

Then, Bhagvadãnand Swãmi asked, “Mahãrãj, just as a person fears 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 → when he is near Him, what understanding should a person have so that he fears 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 → just as much when he is far from Him?”

Shreeji Mahãrãj explained, “Just as a person maintains the respect 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 → when He is near, the same respect remains when He is far if he thoroughly understands the 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 →. The greatness should be understood as follows: ‘PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap 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 → – who is greater than AksharAkshar1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh.Tap to open in glossary →; by whose wish, countless millions of brahmãnds are created, and then supported by His powers; who is vyatirekvyatirekSeparate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7].Tap to open in glossary →, yet is present within everything as anvayanvayNot separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7].Tap to open in glossary →, and while being anvayanvayNot separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7].Tap to open in glossary →, is also vyatirekvyatirekSeparate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7].Tap to open in glossary → from everything; who dwells within each and every atom in His antaryãmiantaryãmi1) Inner controller. Power of Bhagvãn to reside within a jeev and ishvar, and control its each and every action. This means that Bhagvãn knows its deepest thoughts and feelings. 2) The knower of all thoughts of everyone, everywhere.Tap to open in glossary → svarupsvarupA physical form.Tap to open in glossary → just as He is in His pratyakshapratyakshaVisible. Present on earth. Physical.Tap to open in glossary → svarupsvarupA physical form.Tap to open in glossary →; without whose wish, not even a blade of grass is able to move; who is responsible for creating, sustaining, and destroying countless millions of brahmãnds; who administers pain and pleasure to the beings residing in these brahmãnds; who is the sole doer of all that happens – incarnates on this earth 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 the jeevs.

“‘However, when that very 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 → mounts a horse, it appears that the horse is carrying Him. But in reality, 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 is the upholder of the horse. Furthermore, when 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 → sits on the earth, it seems that the earth is supporting 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 in reality, 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 supports the entire earth along with its sthãvarsthãvarImmobile. Inanimate. Life-forms such as trees.Tap to open in glossary → and jangamjangamMobile. Animate. Life-forms such as humans, animals, and birds.Tap to open in glossary → forms of life.

“‘At night, the light of the moon, an oil lamp, or a torch allows a person to have the darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary → of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →. During the day, the light of the sun allows a person to have the darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary → of 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 reality, however, it is 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 → who provides light to the sun, the moon, and the flames of fire. These are the magnificent powers 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 →. Despite 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 → has become like a human for the sake 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 the jeevs, and He is giving 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 → to me’. If a person understands the 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 → in this way, then he can keep the same respect 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 → when he is far from Him as when he is near Him.”

Bhagvadãnand Swãmi then asked another question: “Nothing happens without 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 will. Everything that happens is all the work 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 → alone. So, when BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → or His bhaktas encounter difficulties, why does He not ease their distress? Why does He wish to increase their distress?”

Shreeji Mahãrãj explained, “When 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 → assumes a human svarupsvarupA physical form.Tap to open in glossary →, it is normal for Him to behave in absolutely the same way as humans do, and not reveal His alokikalokikDivine. Magnificent. That which is found in Akshardhãm is described as alokik.Tap to open in glossary → powers. This is how all the 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 → are described in the shãstras. Therefore, a person may only have doubts when 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 → exhibits new charitras. But, as long as the 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 → are like those performed by the previous avatãrs, there should be no doubts in a person’s mind.”

Then, Nirmalãnand Swãmi asked, “What understanding is required to thoroughly realise the greatness of a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.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 →?”

Shreeji Mahãrãj replied, “When a person thinks about the greatness of MatsyaMatsyaA fish. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn grants a bhakta with a stable mind. It also empowers him to live life absorbed in the murti of Bhagvãn.Tap to open in glossary →, KurmaKurmaAn avatãr of Bhagvãn. He incarnated in the svarup of a turtle. During the samudra manthan (churning of the ocean), the Mount Mandarãnchal that was used to churnTap to open in glossary →, VarãhVarãhAn avatãr of Bhagvãn. He incarnated in the svarup of a wild boar. Hiranyaksha was a demon who stole the Veds and drowned the earth. Varãh killed Hiranyaksha, retrieved the Veds, and saved the earth by lifting it from the ocean on his tusks.Tap to open in glossary →, VãmanVãmanAn avatãr of Bhagvãn. He incarnated in the svarup of a dwarf. Vãman asked Bali (demon king) to grant Him three steps of Bali’s kingdom, to which Bali agreed. With the first step, Vãman covered all of the earth. With the second step, he covered all of the heavens. With the third step, Vãman pushed Bali into Pãtal.Tap to open in glossary →, ParshurãmParshurãmAn avatãr of Bhagvãn. He incarnated in the svarup of a brave warrior. Parshurãm had great devotion for His parents. However, His father was hot-tempered, and Parshurãm inherited this quality from him. Then, HisTap to open in glossary →, Rãm, 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 →, and the countless avatãrs 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 thinks, ‘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 → has freed countless jeevs through Rãm, 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 →, and other avatars, and I am extremely fortunate that I have attained the profound association of a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → of that very 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 thoroughly realise the greatness of the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → day by day.”

Then, Nãrãyanãnand Swãmi asked, “How 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 → anvayanvayNot separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7].Tap to open in glossary → with the three bodies of sthulsthulPhysical. One of the three bodies of the jeev. It is the visible, physical body of the jeev, which is composed of the five bhuts. The jeev attains a different sthul body upon each birth.Tap to open in glossary →, sukshmasukshmaSubtle. One of the three bodies of the jeev. It is the subtle body of the jeev, which is composed of nineteen tattvas: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans. Unlike the sthul body, the sukshma body is not visible and is commonly thought of as the mental body.Tap to open in glossary →, and kãrankãranFundamental. One of the three bodies of the jeev. It is the fundamental body, consisting of the jeev's desires, which causes the jeev to take birth again. The kãran body itself is ignorance that has been fused with the jeev. It retains the jeev's sanchit karmas and is the cause of the sthul and sukshma bodies just as a seed is the cause of a tree.Tap to open in glossary →, and how is it vyatirekvyatirekSeparate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7].Tap to open in glossary → from them?”

Shreeji Mahãrãj answered, “When the body encounters pleasures and pain, 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 → takes on that pleasure and pain upon itself, 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 anvayanvayNot separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7].Tap to open in glossary → with the three bodies. When it believes itself to be distinct from the pleasures and pain of the three bodies, then 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 vyatirekvyatirekSeparate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7].Tap to open in glossary → from them.”

Shunyãtitãnand Swãmi then asked, “When a person initially 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 →, he has deep love for santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → and satsangis. But, why does this love later decline?”

Shreeji Mahãrãj explained, “Initially, he holds very high respect for a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →. Later, when he perceives a minor avgun in the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →, he regards it as a minor avgun because of his own malicious mind. As a result, his vicious nature flourishes, and his respect for the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → declines. Then, if he thoughtfully eradicates this vicious nature, he becomes as pure as he was before. However, if he does not do so, he will ultimately become a vimukh.”

Prasãdãnand Swãmi then asked, “What is the cause 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 →’s mokshmokshLiberation. Salvation. Breaking free from the cycle ofTap to open in glossary →?”

ShreejiMahãrãj answered, “To do exactly as a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → says without having any doubts, is the only cause 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 →’s mokshmokshLiberation. Salvation. Breaking free from the cycle ofTap to open in glossary →.”

Then, Trigunãtitãnand Swãmi asked, “What methods should a person adopt when faced with unpleasant deshdeshA region or place.Tap to open in glossary →, kãlkãlCause of death. A dev that remains in the ãgnã of Bhagvãn, but carries out his duties of his own free will. If Bhagvãn wishes, He may interfere with Kãl’s duties.Tap to open in glossary →, kriyãkriyãDeed. Action.Tap to open in glossary →, and sangsangCompany. Association. (pronounced sung)Tap to open in glossary →?”

Shreeji Mahãrãj explained, “The only way to overcome unpleasant deshdeshA region or place.Tap to open in glossary →, kãlkãlCause of death. A dev that remains in the ãgnã of Bhagvãn, but carries out his duties of his own free will. If Bhagvãn wishes, He may interfere with Kãl’s duties.Tap to open in glossary →, kriyãkriyãDeed. Action.Tap to open in glossary →, and sangsangCompany. Association. (pronounced sung)Tap to open in glossary →, is to escape from them by any means possible.”

Nãnã Nirvikãrãnand Swãmi then asked, “Despite having 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 →, why is a person’s 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 → not eradicated?”

Shreeji Mahãrãj replied, “A person’s 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 → is not eradicated because he has not fully realised the 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 →.”

Then, Motã Yogãnand Swãmi asked, “Despite having perfect 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 →, why does a person still not develop 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 → and the kathãs 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 →?”

Shreeji Mahãrãj explained, “It is because he has not yet realised the 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 → as it is. If a person thoroughly realises the 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 →, then he does not develop love for anything else besides 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 →, even if he tries. In addition, he develops constant love only 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 →, His santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →, and the kathãs and kirtans 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 →.”

Then,Pratoshãnand Swãmi asked, “How can a person’s bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → towards 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 → remain constant?”

ShreejiMahãrãj replied, “If a person thoroughly understands the greatness of pratyakshapratyakshaVisible. Present on earth. Physical.Tap to open in glossary → 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 → PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → – who is the cause of the four avatãrs of AniruddhaAniruddhaOne of the four forms of Bhagvãn’s Vishvarup svarup. His role is to teach dharma, and to cause the creation of the brahmãnd (Virãt-Purush). During the state of creation, Virãt-Purush worships Aniruddha.Tap to open in glossary →, PradyumnaPradyumnaOne of the four forms of Bhagvãn’s Vishvarup svarup. His role is to explain the tattvas, and to cause the sustenance of the brahmãnd (Virãt-Purush). During the state of sustenance, Virãt-Purush worships Pradyumna.Tap to open in glossary →, SankarshanSankarshanOne of the four forms of Bhagvãn’s Vishvarup svarup. HisTap to open in glossary →, and VãsudevVãsudevOne of the four forms of Bhagvãn’s Vishvarup svarup. His Vãsudev-Nãrãyan role is to be worshipped by the jeevs in the brahmãnd (Virãt-Purush). The four-armed svarup of Bhagvãn. He holds four different weapons: gadã, padma, shankh, and chakra.Tap to open in glossary →, and who is the cause of the twenty-four avatãrs – then he remains steady in the nine types of bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → towards 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 →, like smaransmaranRemembrance. To remember.Tap to open in glossary → and kirtankirtanDivine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments.Tap to open in glossary →.”

After answering the questions of all the munis in this way, Shreeji Mahãrãj asked them all, “KãmKãm1) Lust. Passion. Desire. [Gadhadã I – 73] 2) One of the four purushãrths, allowing for the fulfilment of a person's personal and social desires.Tap to open in glossary →, krodhkrodhAnger. [Loyã – 1]Tap to open in glossary →, and lobhlobhGreed. Craving for wealth.Tap to open in glossary → are the three gateways to NarakNarakWhere 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 go on the cycle of births and deaths. Also called Yampuri.Tap to open in glossary →. All of you please reveal if you have thoroughly conquered any of these.”

The munis then spoke about the ones they had conquered. Hearing this from the munis, Shreeji Mahãrãj became extremely pleased. After happily imprinting His holy feet on the chests of Ãtmãnand Swãmi, Yogãnand Swãmi, Bhagvadãnand Swãmi, and Shivãnand Swãmi, He added, “Just as Mahãnubhavãnand Swãmi and the others, are senior munis, these four munis should also be considered senior along with them. Therefore, do not allow anyone to insult them.”

Having advised 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 → and the other senior sãdhus in this way, Shreeji Mahãrãj bid “Jay Sachidãnand” to everyone and returned to His residence for His meal.” || 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 || 78 || 78 || || End of ShreeShree1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status.Tap to open in glossary → Gadhadã PrathamPrathamFirst.Tap to open in glossary → Prakaran ||