Gadhadã II 16

Faith 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 → And Faith In DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,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 1878, on BhãdarvãBhãdarvãThird month of the Ãshãdhi Samvat year, normally falling between August and September.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 → 10 [7th September 1821], 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 a wooden bench near 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 dressed entirely in white clothes. 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.

Then, 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 → asked, “Some may have 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 →, like Arjun, and others may have nishchaynishchayUnfaltering faith in Bhagvãn, no matter what is seen or heard.Tap to open in glossary → in dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, like Yudhishthir. Of these two, if a person attempts to maintain faith 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 →, faith in dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → may decline; and if a person attempts to maintain faith in dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, faith 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 → may decline. So, what method can a person use so that neither of the two declines?”

Shreeji Mahãrãj replied, “The first skandhskandhChapter. Section. Volume of a shãstra.Tap to open in glossary → of 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 → includes a discussion between PruthviPruthviEarth. One of the five bhuts, from which the physicalTap to open in glossary → and DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, which mentions 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 → possesses the thirty-nine 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 → characteristics, such as truthfulness and purity. Therefore, all forms of dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → are supported by 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 →. This is why 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 called dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →-dhurandhar (the upholder of dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →).

“Also, in the first 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 →, the SanakãdikSanakãdikAn avatãr of Bhagvãn. He incarnated in the svarup of the four sons of Brahmã: Sanak, Sanãtan, Sanandan, and Sanat-Kumãr. Born from Brahmã's mind, the four sons are described as great rushis who undertook lifelong vows of brahm-chãrya against the wishes of their father. From the Sanakãdik, the brãhmans got the inspiration regarding the values and importance of tap and brahm-chãrya. Although they are eternally liberated souls from birth, they still became attracted to the devotional service of Bhagvãn. Despite being very senior in age, the Sanakãdik are said to wander the universe in the forms of small children. Also called Chãtur Kumãr or Kumãr San.Tap to open in glossary → rushis ask Sutpurãni, ‘In whom did dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → seek refuge after 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 → – who was the shield for dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → – reverted to His dhãmdhãmThe divine home of Bhagvãn. Wherever Bhagvãn resides is called dhãm.Tap to open in glossary →?’ Therefore, dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → takes refuge only 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 →’s 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 →. That is why when a person keeps faith 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 →’s 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 →, 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 → comes and dwells in that person’s heart. As a result, dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → also dwells in his heart. Therefore, faith in dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → naturally develops in a person who possesses faith 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 a person maintains faith in dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → alone, then faith 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 → will decline. It is for this reason that a person who is intelligent should certainly maintain firm faith 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 →; and as a result faith in dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → will also remain firm.”

Then, 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 → asked another question: “Can the desires for the panchpanchFive.Tap to open in glossary →-vishays be conquered by vairãgyavairãgyaDetachment. A hatred or strong dislike for the world and its mãyik pleasures (the panch-vishays). Remaining detached from the body and the brahmãnd, and from all things that are the products of Prakruti. One of the four attributes of ekãntik dharma.Tap to open in glossary →, or can they be conquered by other means?”

Shreeji Mahãrãj answered, “Whether or not a person has vairãgyavairãgyaDetachment. A hatred or strong dislike for the world and its mãyik pleasures (the panch-vishays). Remaining detached from the body and the brahmãnd, and from all things that are the products of Prakruti. One of the four attributes of ekãntik dharma.Tap to open in glossary →, if he attentively follows the niyams prescribed 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 →, then the desires for the panchpanchFive.Tap to open in glossary →-vishays can be conquered.

“With vairãgyavairãgyaDetachment. A hatred or strong dislike for the world and its mãyik pleasures (the panch-vishays). Remaining detached from the body and the brahmãnd, and from all things that are the products of Prakruti. One of the four attributes of ekãntik dharma.Tap to open in glossary →, a great deal of effort is required to withdraw a person’s 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 → from sounds; and even then, the ears can still hear. However, if the ears are simply plugged, then naturally no sound will be heard. Similarly, if a person does not touch anything inappropriate, he automatically conquers touch. In the same way, if he does not look at anything improper, he automatically conquers sight. Also, when there is delicious food, if he mixes it together and adds water to it, and he controls his diet, then the sense of taste will automatically be conquered. If he blocks his nose when there is an attractive smell, he also automatically conquers the sense of smell. In this way, the panchpanchFive.Tap to open in glossary →-vishays can be conquered by following niyams. However, if a person does not follow these niyams, then regardless of how intense his vairãgyavairãgyaDetachment. A hatred or strong dislike for the world and its mãyik pleasures (the panch-vishays). Remaining detached from the body and the brahmãnd, and from all things that are the products of Prakruti. One of the four attributes of ekãntik dharma.Tap to open in glossary → may be, or how much gnãngnãn1) Knowledge. Spiritual knowledge leading to kalyãn. In particular, the knowledge of the ãtmã, and Bhagvãn’s svarup and His greatness. One of the four attributes of ekãntik dharma. 2) Also used to mean ãtmã-nishthã or ãtmã-gnãn.Tap to open in glossary → he may possess, he will not remain stable in any way. Therefore, the only way to overcome the desires for the panchpanchFive.Tap to open in glossary →-vishays is to follow the niyams prescribed 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 →. Furthermore, for those who have little vairãgyavairãgyaDetachment. A hatred or strong dislike for the world and its mãyik pleasures (the panch-vishays). Remaining detached from the body and the brahmãnd, and from all things that are the products of Prakruti. One of the four attributes of ekãntik dharma.Tap to open in glossary →, remaining within niyams is the only way of being saved, just as an ill person can only be cured if he controls his diet and completes his course of medication.”

Then, Akhandãnand Swãmi asked, “An ill person has a fixed number of days over which he must follow his course of medication. Similarly, is there a definite time period for which a person must make an effort to attain kalyãnkalyãn1) Liberation. Freedom from the cycle of births and deaths. 2) To take birth as a higher life-form, or to take birth in a higher lok.Tap to open in glossary →?”

Shreeji Mahãrãj explained, “It takes a person who has weak shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary → many lives to reach the highest point of his spiritual activities. In fact, the Bhagvad GeetãBhagvad GeetãSong of Bhagvãn. One of the most popular Hindu shãstras. It comprises of a dialogue between Arjun and Shree Krishna, at the beginning of the battle between the feuding cousins, the Pãndavs and the Kauravs. TheTap to open in glossary → states: anek-janma-sansiddh-stato yãti parãm gatim “This shlokshlokA verse from shãstras.Tap to open in glossary → explains that only a yogiyogi1) A person who has mastered the art of yog. 2) A person who has attained siddh-dashã and other extraordinary powers.Tap to open in glossary → who has become siddhsiddhA yogi.Tap to open in glossary → after many lives, attains AkshardhãmAkshardhãm1) The highest dhãm of Bhagvãn. The divine dhãm of Purushottam Bhagvãn Swãminãrãyan, where He is forever seated before the countless muktas who have attained qualities similar to those of Akshar. 2) The formless svarup form of Akshar.Tap to open in glossary →. This has been said for those who have less shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary →.

“In comparison, a person who has strong shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary → becomes enlightened immediately. This is also mentioned in the Bhagvad GeetãBhagvad GeetãSong of Bhagvãn. One of the most popular Hindu shãstras. It comprises of a dialogue between Arjun and Shree Krishna, at the beginning of the battle between the feuding cousins, the Pãndavs and the Kauravs. TheTap to open in glossary →: shraddhãvan-labhate gnãnam tat-paraha sanyatendriyaha gnãnam labdhvã parãm shãntima-chirenã-dhigach-chhati “The meaning of this shlokshlokA verse from shãstras.Tap to open in glossary → is, ‘A person whose indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → are under control and who also possesses shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary →, attains gnãngnãn1) Knowledge. Spiritual knowledge leading to kalyãn. In particular, the knowledge of the ãtmã, and Bhagvãn’s svarup and His greatness. One of the four attributes of ekãntik dharma. 2) Also used to mean ãtmã-nishthã or ãtmã-gnãn.Tap to open in glossary →. Upon attaining that gnãngnãn1) Knowledge. Spiritual knowledge leading to kalyãn. In particular, the knowledge of the ãtmã, and Bhagvãn’s svarup and His greatness. One of the four attributes of ekãntik dharma. 2) Also used to mean ãtmã-nishthã or ãtmã-gnãn.Tap to open in glossary →, such a person immediately attains AkshardhãmAkshardhãm1) The highest dhãm of Bhagvãn. The divine dhãm of Purushottam Bhagvãn Swãminãrãyan, where He is forever seated before the countless muktas who have attained qualities similar to those of Akshar. 2) The formless svarup form of Akshar.Tap to open in glossary →’. Therefore, a person who has intense shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary → reaches the highest point of his spiritual activities sooner, whereas a person who has weak shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary → reaches that state after many lives. For example, if a 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 → is going to Kãshi, but walks only two steps throughout day, it will obviously take him many days to reach Kãshi. On the other hand, if he starts walking twenty miles a day, it will take him only a few days to reach Kãshi. In the same way, if a person has intense shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary →, then even if he has only recently become a satsangisatsangiA person who practises satsang.Tap to open in glossary →, he will still become great. Conversely, a person who has little shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary →, even though he may have joined 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 → a long time ago, still remains weak.”

Then, ShreeShree1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status.Tap to open in glossary → Gurucharanratãnand Swãmi asked, “If those who have less shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary → attain kalyãnkalyãn1) Liberation. Freedom from the cycle of births and deaths. 2) To take birth as a higher life-form, or to take birth in a higher lok.Tap to open in glossary → after many lives, where do they stay until then?”

Shreeji Mahãrãj answered, “They go and reside in the beautiful loks of the devs. This is because when that bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → performed 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 → on 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 used to look 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 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 → used to look towards him as well. However, BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → was aware of the vishays the bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → thought about and had affection for while performing 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 → on Him. Therefore, when the bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → leaves his body, 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 → sends him to a loklokPlace. Region. World.Tap to open in glossary → full of the vishays for which he had a passion. 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 issues the following command to 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 →: ‘You should not interfere in this bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary →’s indulgence in the vishays’. As a result, that bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → remains in the loks of the devs and enjoys those pleasures. Then, when he returns to Mrutyu-LokLokPlace. Region. World.Tap to open in glossary →, he eventually attains 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 → after many lives.”

Akhandãnand Swãmi then asked another question: “What are the characteristics of a person who possesses intense shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary →?”

Shreeji Mahãrãj replied, “Whenever a person with intense shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary → wants to engage in an activity related to BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → – such as going 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 →, or listening to talks and kathãs related to BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →, or performing His mãnsi pujãmãnsi pujãMental worship. Form of worship in which a person devoutly performs pujã of Bhagvãn mentally - exactly as he would physically.Tap to open in glossary → – then to be able to do so, he would become very quick in carrying out his bodily activities, such as bathing. Also, if I were to write a letter changing a particular vartmãnvartmãnA vow.Tap to open in glossary →, he would be eager to abide by it. In addition, even if he were a senior person, he would become as impatient as a child 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 →. A person who has such characteristics should be known as a person who possesses intense shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary →.

“A person who has such shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary → is able to immediately conquer all of his indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary →. However, the indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → of a person, who has little shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary → on the path 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 extremely attached to the vishays. Moreover, no matter how hard he tries to hide it, everyone still realises the fact that this person’s indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → are extremely attached towards the vishays.”

Then, Shreeji Mahãrãj explained, “The indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → are like the wind – even though the wind cannot be seen, it can be assumed that the wind is blowing by the way in which it shakes the trees. Similarly, the vruttis of the indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → cannot be seen, but everyone realises that they flow towards the vishays. If a person deceitfully attempts to hide this, then realising him to be deceitful, others will criticise him even more. Therefore, in no way can a person conceal that intense craving of his indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → to indulge in the vishays.”

Muktãnand SwãmiMuktãnand SwãmiOne of the five principal paramhansas -- along with Gopalanand Swami, Nityanand Swami, Brahmanand Swami, and Shukanand Swami -- who recorded Swaminarayan Bhagwan's discourses word for word, compiling them into the Vachanamrut. Originally a shishya of Ramanand Swami; Nilkanth Brahmachari first met him at Lojpur.Tap to open in glossary → then asked, “How can those intense cravings of the indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → to indulge in the vishays be eradicated?”

Shreeji Mahãrãj replied, “The only means to eradicate the intensity of the indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → is to force the indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → to follow the niyams for tyãgis and grahasthas as prescribed 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 a result, the intensity of the indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → automatically diminishes. When a person does not allow the five indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → (the ears, the skin, the eyes, the tongue, and the nose) to wander, the diet of the indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → becomes pure, after which the antah- karans become pure as well. Therefore, regardless of whether a person possesses intense vairãgyavairãgyaDetachment. A hatred or strong dislike for the world and its mãyik pleasures (the panch-vishays). Remaining detached from the body and the brahmãnd, and from all things that are the products of Prakruti. One of the four attributes of ekãntik dharma.Tap to open in glossary → or not, if he conquers his indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → and keeps them within the niyams prescribed 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 →, he can conquer the desires for the vishays more thoroughly than a person with intense vairãgyavairãgyaDetachment. A hatred or strong dislike for the world and its mãyik pleasures (the panch-vishays). Remaining detached from the body and the brahmãnd, and from all things that are the products of Prakruti. One of the four attributes of ekãntik dharma.Tap to open in glossary →. Therefore, a person should firmly abide by the niyams prescribed 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 →.”

Akhandãnand Swãmi asked again, “If a person has weak shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary →, how can it become stronger?”

ShreejiMahãrãj replied, “If a person can realise 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 even if he has weak shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary →, it will grow stronger. For example, a person would never be attracted to clay utensils that are used for drinking water. However, if those utensils were made of gold, then he would naturally be attracted to them. Similarly, if he realises the greatness of the talks and kirtans related to BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →, then his shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.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 → and in those activities will naturally increase. Therefore, a person should use whichever method is necessary to understand 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 →. If he does use such a method, then even if he has no shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary → at all, he will develop shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary →; and if he has weak shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary →, it will become stronger.” || 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 II || 16 || 149 ||