NãstikNãstik1) Atheist. Non-believer. Opposite of ãstik. Person who does not believe in the existence of Bhagvãn, or who is not religious. One of the four types of kusangis. 2) Often refers specifically to the Jains, who propose that all activities and events are direct results of karmas, but who do not accept Bhagvãn as the all-doer or the giver of the rewards of karmas. 3) A person who states that the vidhi and nishedh prescribed by the shãstras are false. 4) Can also describe people or shãstras that do not accept the authority and authenticity of the Veds, or a person who does not trust the words of greats such as Nãrad, the Sanakãdik, Vyãs, and Vãlmiki.Tap to open in glossary → And Shushka-VedãntiShushka-VedãntiA person who follows the shushka-vedãnt philosophy. One of the four types of kusangis.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 MãgsharMãgsharSixth month of the Ãshãdhi Samvat year, normally falling between November and December.Tap to open in glossary → vadvadDark half of a Hindu lunar month in which the moon is in its waning phase. The days falling between the day after Punam up to and including Amãs. Also called krishna paksh.Tap to open in glossary → 6 [7th December 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 mattress with a large, cylindrical pillow that had been placed in His residence 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 →, over which He had wrapped a richly embroidered rajãirajãiA thick blanket.Tap to open in glossary →. He had also tied a white fetofetoLong piece of cloth that can be twisted and tied around the head, or placed over the shoulder and tied around the waist.Tap to open in glossary → around His head. At that time, Prãgji Davé was reading a shãstrashãstraReligious and scared scripture.Tap to open in glossary → before Him, and a sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary → of paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary →, as well as haribhaktas from various places, had gathered before Him.
Then, Shreeji Mahãrãj said, “Having thought over it from all aspects, I have come to the following conclusion: Of all the kusangkusangThe association of an evil person.Tap to open in glossary → in the world, the kusangkusangThe association of an evil person.Tap to open in glossary → which is worse than all others is that of those who do not have 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 →. Also, they do not have the faith in their hearts 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 → loves His bhaktas, is the lord of all, is patit- pãvan, and is also adham-udhãranadham-udhãranSaviour of sinners. Frees sinners from the cycle of birth and death, so they can attain kalyãn.Tap to open in glossary →. In this world, two thoughts share these beliefs: One is that of the nãstiks, and the other is that of the shushka-vedãntis. Both are extreme forms of kusangkusangThe association of an evil person.Tap to open in glossary →. Now, even if a person has committed the five great sins, but he has 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 →, then at some time or another he will be redeemed. In fact, even if a person has committed the great sins of killing a child, slaughtering a cow, or killing a woman, then he too can be redeemed at some point in time. However, a person who has come to accept either of these two sets of beliefs will never be redeemed. This is because such a person’s understanding is contrary to that of the Veds, the six- shãstras, and the Purãns.
“Of the two, the nãstiks believe that Rãmchandraji and 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 → were actually only kings; and because 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 → killed demons and committed adultery, he has been sent to the third 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 →. Therefore, in no way do they consider 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 is patit-pãvanpatit-pãvanThe rescuer of the fallen and the wretched.Tap to open in glossary → and adham-udhãranadham-udhãranSaviour of sinners. Frees sinners from the cycle of birth and death, so they can attain kalyãn.Tap to open in glossary →, as being 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 →. Instead, they believe their 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 → to be through karmas. They believe that while performing karmas, they attain keval-gnãnkeval-gnãnPerfect or ultimate gnãn, as described in the nãstik philosophy. The final state of realisation.Tap to open in glossary →, and become 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, they believe that there are countless Bhagvãns. So, according to the belief of the nãstiks, there is no one, eternal 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 →, by whose worship a 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 released from the bondage of births and deaths. Therefore, that belief is not in accordance with the Veds.
“The shushka-vedãntis believe that brahmbrahm1) The dhãm of Bhagvãn. It is eternal, complete with all gun, luminous, and flawless. Also called Akshar, or Akshar-Brahm, or Akshardhãm. 2) Fourth of the five eternal entities, which transcends everything except Purushottam (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary → itself has assumed the svarupsvarupA physical form.Tap to open in glossary → of the jeevs – just as in the relationship between the sun and its reflection. Therefore, when a person realises ‘I am brahmbrahm1) The dhãm of Bhagvãn. It is eternal, complete with all gun, luminous, and flawless. Also called Akshar, or Akshar-Brahm, or Akshardhãm. 2) Fourth of the five eternal entities, which transcends everything except Purushottam (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary →’, he has no further spiritual activities left to perform. Then, when he has become 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 does not need to worship anyone. Thinking this, they no longer have fear in committing sins. Moreover, they believe, ‘We have attained the nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → path, so we will not have to take birth again’. However, the shushka-vedãntis do not examine their own understanding which implies that nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → brahmbrahm1) The dhãm of Bhagvãn. It is eternal, complete with all gun, luminous, and flawless. Also called Akshar, or Akshar-Brahm, or Akshardhãm. 2) Fourth of the five eternal entities, which transcends everything except Purushottam (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary →, which is beyond MãyãMãyã1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary →, will also have to pass through births and deaths. This is because they claim that brahmbrahm1) The dhãm of Bhagvãn. It is eternal, complete with all gun, luminous, and flawless. Also called Akshar, or Akshar-Brahm, or Akshardhãm. 2) Fourth of the five eternal entities, which transcends everything except Purushottam (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary → itself has assumed the svarupsvarupA physical form.Tap to open in glossary → of all 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 → objects. This means that just as a 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 → has to undergo births and deaths, brahmbrahm1) The dhãm of Bhagvãn. It is eternal, complete with all gun, luminous, and flawless. Also called Akshar, or Akshar-Brahm, or Akshardhãm. 2) Fourth of the five eternal entities, which transcends everything except Purushottam (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary → also has to undergo births and deaths. Also, while they think, ‘We will be released from births and deaths’, they do not realise, ‘According to our own beliefs, births and deaths have become a reality for brahmbrahm1) The dhãm of Bhagvãn. It is eternal, complete with all gun, luminous, and flawless. Also called Akshar, or Akshar-Brahm, or Akshardhãm. 2) Fourth of the five eternal entities, which transcends everything except Purushottam (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary → itself. Therefore, if we do develop deep understanding, at most we shall realise ourselves to be brahm-svarupbrahm-svarupForm of brahm. Possessing qualities similar to those of Brahm. Also called akshar-rup.Tap to open in glossary →. But even then, the cycle of births and deaths will still not be dispelled’. As a result, by their own beliefs, mokshmokshLiberation. Salvation. Breaking free from the cycle ofTap to open in glossary → is proven false. Nevertheless, no one examines this. Instead, they boast, ‘We are brahm-svarupbrahm-svarupForm of brahm. Possessing qualities similar to those of Brahm. Also called akshar-rup.Tap to open in glossary →, so who do we need to worship? Who do we bow to?’ Thinking this, they become extremely arrogant. Even though they have not truly understood anything, they still have pride of their 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 →. However, they do not realise that their own mokshmokshLiberation. Salvation. Breaking free from the cycle ofTap to open in glossary → is proven false by their own beliefs. Moreover, they convert those who keep their company into fools as well.
“However, bhaktas possessing true 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 as NãradNãradAn avatãr of Bhagvãn. He incarnated in the svarup of a travelling rushi. Nãrad showed that bhakti is the best way of attaining moksh. He was also a great bhakta of Bhagvãn and has guided many souls on the path of kalyãn by travelling all over the brahmãnd.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 →, and Shukji, constantly perform 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 → upon 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 →, chant His holy name, and sing kirtans. Even the niranna-muktas in Shvet-DvipShvet-DvipThe dhãm of Vãsudev Bhagvãn. The muktas of Shvet-Dvip are called niranna-muktas, as they do not consume water (nir) or food (ann). Also, they are free from the shad-urmi (six physical and emotional feelings). The muktas that reside in this dhãm are ãtmãs who have been freed from the cycle of births and deaths, but have not yet attained Akshardhãm. So, they perform continuous tap, in order to attain ultimate moksh.Tap to open in glossary →, who are brahm-svarupbrahm-svarupForm of brahm. Possessing qualities similar to those of Brahm. Also called akshar-rup.Tap to open in glossary → and who can control 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 →, continuously perform 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 → upon 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 →, chant His holy name, and sing kirtans about Him. They also offer pujã, smear sandalwood paste on Him, and perform dandvats. Despite being akshar-rupakshar-rup1) Like the form of Akshar. 2) Possessing qualities similar to those of Akshar. Same as brahm-rup.Tap to open in glossary →, they behave as the dãsdãsA servant.Tap to open in glossary → of 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 →. Also, the residents of BadrikãshramBadrikãshram1) An ãshram with orchards of badri-trees – trees bearing small, slightly sour apple-like fruits, called badri-fruits in Sanskrit. 2) The dhãm of Nar-Nãrãyan. Considered to be full of orchards of badri-trees. 3) The muktas that reside in this dhãm are ãtmãs who have been freed from the cycle of births and deaths, but have not yet attained Akshardhãm. So, they perform continuous tap, in order to attain ultimate moksh.Tap to open in glossary →, including Uddhav, Tanu RushiRushiA sage. A tyãgi who performs severe tap and dhyãn. The Veds were revealed by Brahmã to rushis.Tap to open in glossary →, and the other munis, perform taptapPhysical strictness. Penance. Enduring harsh weather (pronounced tup) conditions.Tap to open in glossary → and continuously offer bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → 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 →. On the other hand, the shushka-vedãntis are completely oriented around their bodies. Also, they do not perform 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 → upon 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 →, nor do they chant the name 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 nor do they bow before 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 →. Compared to the power and 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 → of NãradNãradAn avatãr of Bhagvãn. He incarnated in the svarup of a travelling rushi. Nãrad showed that bhakti is the best way of attaining moksh. He was also a great bhakta of Bhagvãn and has guided many souls on the path of kalyãn by travelling all over the brahmãnd.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 →, and Shukji; and compared to the power and 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 → of the niranna-muktas who reside in Shvet-DvipShvet-DvipThe dhãm of Vãsudev Bhagvãn. The muktas of Shvet-Dvip are called niranna-muktas, as they do not consume water (nir) or food (ann). Also, they are free from the shad-urmi (six physical and emotional feelings). The muktas that reside in this dhãm are ãtmãs who have been freed from the cycle of births and deaths, but have not yet attained Akshardhãm. So, they perform continuous tap, in order to attain ultimate moksh.Tap to open in glossary →; and compared to the power and 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 → of the rushis who reside in BadrikãshramBadrikãshram1) An ãshram with orchards of badri-trees – trees bearing small, slightly sour apple-like fruits, called badri-fruits in Sanskrit. 2) The dhãm of Nar-Nãrãyan. Considered to be full of orchards of badri-trees. 3) The muktas that reside in this dhãm are ãtmãs who have been freed from the cycle of births and deaths, but have not yet attained Akshardhãm. So, they perform continuous tap, in order to attain ultimate moksh.Tap to open in glossary →, these shushka-vedãntis do not possess even a millionth of a fraction of such power and 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 →. Nevertheless, they equate themselves 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 →. Therefore, they are absolutely ignorant. In fact, they are the most ignorant of all ignorant people. Even after spending countless millions of years in the pits of 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 → suffering the torments of YamYamRestraint. First step of ashtãng-yog, which involves moral living for purity of mind and unobstructed concentration.Tap to open in glossary →, they will still not be released.
“Therefore, to associate with such people is the very definition of kusangkusangThe association of an evil person.Tap to open in glossary →. Just as there is no deed greater than keeping the company of the sat-purushsat-purushA true sant. A sant who guides a person on the path of Bhagvãn. A guru for a mumukshu. Through whom Bhagvãn remains ever-manifest, passing on His divine energy and experience, love and guidance to all beings on earth. They ensure that the gateway to liberation and Bhagvãn is forever open for all seekers. Surrendering to a sat-purush, and striving to obey his ãgnã, is the root of all spiritual activities. Also called sant, bhakta, ekãntik bhakta, ekãntik sant, param-bhãgvat, param-ekãntik sant, and sadguru.Tap to open in glossary →, conversely, there is no sin worse than keeping the company of ignorant people such as the shushka-vedãntis. Therefore, a person who desires mokshmokshLiberation. Salvation. Breaking free from the cycle ofTap to open in glossary → should in no way keep the company of a nãstiknãstik1) Atheist. Non-believer. Opposite of ãstik. Person who does not believe in the existence of Bhagvãn, or who is not religious. One of the four types of kusangis. 2) Often refers specifically to the Jains, who propose that all activities and events are direct results of karmas, but who do not accept Bhagvãn as the all-doer or the giver of the rewards of karmas. 3) A person who states that the vidhi and nishedh prescribed by the shãstras are false. 4) Can also describe people or shãstras that do not accept the authority and authenticity of the Veds, or a person who does not trust the words of greats such as Nãrad, the Sanakãdik, Vyãs, and Vãlmiki.Tap to open in glossary → or a shushka-vedãntishushka-vedãntiA person who follows the shushka-vedãnt philosophy. One of the four types of kusangis.Tap to open in glossary →.” || End of VachanãmrutVachanãmrutAmrut in the form of words. A collection of 273 spiritual talks delivered by Swãminãrãyan Bhagvãn, that were carefully noted and collated by His senior sãdhus in His presence, and were authenticated by Him. Central philosophical shãstra of the Swãminãrãyan Sampradãy that summarises the essence of all Hindu shãstras.Tap to open in glossary → Gadhadã II || 18 || 151 ||