Heat And Frost
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 JyeshthJyeshthThe twelfth month of the Ãshãdhi Samvat year, normally falling between May and June.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 → 11 [31st May 1822], 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 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 also covered Himself with a white chãdarchãdarA thin blanket. Was used by Shreeji Mahãrãj during the cooler months.Tap to open in glossary →. He had tied a white pãghpãghTurban. Long, thin piece of cloth tied around the head.Tap to open in glossary → around His head. 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, Shreeji Mahãrãj said, “Today, I thought about the nature of the mind. It appears that the mind is not separate from 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 →; it is a reflection 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 → itself, but not separate from it. I also observed that the nature of the mind is like the heat of summer and the frost of winter. Just as a person can die from heat or frost, in the same way, when the mind travels towards the vishays via 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 →, if those vishays are full of miseries, the mind becomes ‘hot’ like the heat of summer; and if those vishays are full of happiness, then the mind becomes ‘cold’ like the frost of winter. Specifically, when the mind – having indulged in those vishays which are full of misery and having become ‘hot’ like the scorching winds of summer heat – enters a person’s heart, it makes the person extremely miserable and forces him to fall from 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 →. Such a person should be known to have died from the effects of heat. When the mind – having indulged in the pleasures of those vishays that are full of happiness and having become ‘cold’ like frost – enters a person’s heart, it makes that person satisfied, and causes him to fall from 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 →. He should be known to have died due to frost.
“However, a person whose mind remains unmoved – it does not become ‘hot’ upon experiencing repulsive vishays and does not become ‘cold’ upon experiencing pleasurable vishays – should be known as a param-bhãgvatparam-bhãgvatIdeal bhakta of Bhagvãn, referring to a sat-purush or sant.Tap to open in glossary → santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →. However, it is no small achievement to develop the mind in this way.
“Moreover, the mind is like a child. If a child attempts to grasp a snake, or touch a flame, or perhaps hold an unsheathed sword, it becomes upset when it is not allowed to do so; and even if it is allowed to do so, it will be hurt and upset. Similarly, if the mind is not allowed to indulge in them, it turns away from 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 becomes extremely miserable. Therefore, only a person whose mind has a craving 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 which becomes neither ‘hot’ nor ‘cold’ by the vishays, should be known as 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 →.” || 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 || 23 || 156 ||