EkãdashiEkãdashi1) Eleventh day of the bright and dark halves of a lunar month (ek+das = 1+10 = 11). 2) Special religious vrat performed on this day which also involves fasting and control of the ten indriyas and the mind. 3) Name of the young woman who was created from the light of Bhagvãn's ten indriyas and mind to battle against Mur-Dãnav. [Gadhadã II-8].Tap to open in glossary → / Gnãn-YagnaGnãn-YagnaWhen a bhakta of Bhagvãn engages in antar-drashti, it is called a gnãn-yagna. Physical activities related to Bhagvãn, such as having the darshan of Bhagvãn, performing His pujã or engaging in kathã and kirtans of Bhagvãn, to see that murti of Bhagvãn within the heart, to perform its pujã, and to bow before it, are all forms of antar-drashti, and are therefore aspects of a gnãn-yagna.Tap to open in glossary → / Antar-DrashtiAntar-DrashtiTo look inwards. Meditate. To look inwards at the jeev. To direct the internal or external vrutti towards the murti of Bhagvãn is itself antar-drashti.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, in the early morning of ShrãvanShrãvanSecond month of the Ãshãdhi Samvat year, normally falling between July and August.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 → 12 [10th August 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 square cushion 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 dressed entirely in white clothes. 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. Some of the paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary → were singing kirtans to the accompaniment of a mrudangmrudangType of double-sided drum. Indian percussion instrument played to supply rhythm in the singing of kirtans.Tap to open in glossary →.
Then, addressing the sãdhus, Shreeji Mahãrãj said, “A person should keep the EkãdashiEkãdashi1) Eleventh day of the bright and dark halves of a lunar month (ek+das = 1+10 = 11). 2) Special religious vrat performed on this day which also involves fasting and control of the ten indriyas and the mind. 3) Name of the young woman who was created from the light of Bhagvãn's ten indriyas and mind to battle against Mur-Dãnav. [Gadhadã II-8].Tap to open in glossary → vratvratAn observance, usually consisting of an upvãs.Tap to open in glossary → because of the following story: Once, 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 sleeping with his ten 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 the mind (eleventh indriya) drawn inwards. At that time, Mur-Dãnav, the son of NãdiNãdiNerve or channel transmitting energy within the inner bodies of a person and interconnecting the chakras. There are said to be 72,000 nãdis in all, of which three are major: the idã nãdi, the pingalã nãdi, and the sushumnã nãdi.Tap to open in glossary →-Jandh, came to do battle 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 →. A young woman was then created from the divine light 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 →’s eleven 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 →. Seeing her, Mur- Dãnav proposed to her, ‘Please marry me’. The young woman replied, ‘I have taken a vow that I will only marry the person who defeats me in a battle’. This resulted in a battle between Mur-Dãnav and the young woman, in which the young woman cut off Mur-Dãnav’s head with a sword. 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 pleased with her and said, ‘Ask for a vardãnvardãnBlessing. Gift.Tap to open in glossary →’. The young woman requested, ‘On my day of vratvratAn observance, usually consisting of an upvãs.Tap to open in glossary →, no one should eat grains. Furthermore, as I was born from the divine light of your eleven 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 →, my name is EkãdashiEkãdashi1) Eleventh day of the bright and dark halves of a lunar month (ek+das = 1+10 = 11). 2) Special religious vrat performed on this day which also involves fasting and control of the ten indriyas and the mind. 3) Name of the young woman who was created from the light of Bhagvãn's ten indriyas and mind to battle against Mur-Dãnav. [Gadhadã II-8].Tap to open in glossary →. As I am a tyãgityãgiA person who has abandoned the world and worldly life.Tap to open in glossary →, on my day of vratvratAn observance, usually consisting of an upvãs.Tap to open in glossary →, no one should indulge in any of the vishays related to the eleven 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 →, which includes the mind’. Hearing EkãdashiEkãdashi1) Eleventh day of the bright and dark halves of a lunar month (ek+das = 1+10 = 11). 2) Special religious vrat performed on this day which also involves fasting and control of the ten indriyas and the mind. 3) Name of the young woman who was created from the light of Bhagvãn's ten indriyas and mind to battle against Mur-Dãnav. [Gadhadã II-8].Tap to open in glossary →’s wish, 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 → granted her that vardãnvardãnBlessing. Gift.Tap to open in glossary →. This is the story as it is narrated in the Purãns.
“The DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →-Shãstras also state: ‘The EkãdashiEkãdashi1) Eleventh day of the bright and dark halves of a lunar month (ek+das = 1+10 = 11). 2) Special religious vrat performed on this day which also involves fasting and control of the ten indriyas and the mind. 3) Name of the young woman who was created from the light of Bhagvãn's ten indriyas and mind to battle against Mur-Dãnav. [Gadhadã II-8].Tap to open in glossary → vratvratAn observance, usually consisting of an upvãs.Tap to open in glossary → should be kept. On that day, a person should not allow impure thoughts, such as kãmkãm1) Lust. Passion. Desire. [Gadhadã I – 73] 2) One of the four purushãrths, allowing for the fulfilment of a person's personal and social desires.Tap to open in glossary →, krodhkrodhAnger. [Loyã – 1]Tap to open in glossary →, and lobhlobhGreed. Craving for wealth.Tap to open in glossary →, to arise in the mind; nor should he physically engage in any immoral activities’. This is what the shãstras prescribe. In agreement with those shãstras, I also say that on the day of EkãdashiEkãdashi1) Eleventh day of the bright and dark halves of a lunar month (ek+das = 1+10 = 11). 2) Special religious vrat performed on this day which also involves fasting and control of the ten indriyas and the mind. 3) Name of the young woman who was created from the light of Bhagvãn's ten indriyas and mind to battle against Mur-Dãnav. [Gadhadã II-8].Tap to open in glossary →, a person should not merely do upvãsupvãsA fast where food is not consumed. However, a person may drink water if required.Tap to open in glossary →, but he should also abandon the ‘food’ of the eleven 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 →. Only then can the EkãdashiEkãdashi1) Eleventh day of the bright and dark halves of a lunar month (ek+das = 1+10 = 11). 2) Special religious vrat performed on this day which also involves fasting and control of the ten indriyas and the mind. 3) Name of the young woman who was created from the light of Bhagvãn's ten indriyas and mind to battle against Mur-Dãnav. [Gadhadã II-8].Tap to open in glossary → vratvratAn observance, usually consisting of an upvãs.Tap to open in glossary → be considered true; without that, it should be known as mere upvãsupvãsA fast where food is not consumed. However, a person may drink water if required.Tap to open in glossary →.
“Just as the prãns have their diet (food), the ears have a diet of sounds, the eyes have a diet of sights, the tongue has a diet of tastes, the nose has a diet of smells, and the mind has a diet of thoughts and desires. In this way, the eleven 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 → have their diets. To give up all these is called EkãdashiEkãdashi1) Eleventh day of the bright and dark halves of a lunar month (ek+das = 1+10 = 11). 2) Special religious vrat performed on this day which also involves fasting and control of the ten indriyas and the mind. 3) Name of the young woman who was created from the light of Bhagvãn's ten indriyas and mind to battle against Mur-Dãnav. [Gadhadã II-8].Tap to open in glossary → vratvratAn observance, usually consisting of an upvãs.Tap to open in glossary →. However, to allow the eleven 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 roam freely along the path of immorality and indulge in their ‘foods’ is not truly EkãdashiEkãdashi1) Eleventh day of the bright and dark halves of a lunar month (ek+das = 1+10 = 11). 2) Special religious vrat performed on this day which also involves fasting and control of the ten indriyas and the mind. 3) Name of the young woman who was created from the light of Bhagvãn's ten indriyas and mind to battle against Mur-Dãnav. [Gadhadã II-8].Tap to open in glossary → according to the shãstras. Therefore, when keeping an EkãdashiEkãdashi1) Eleventh day of the bright and dark halves of a lunar month (ek+das = 1+10 = 11). 2) Special religious vrat performed on this day which also involves fasting and control of the ten indriyas and the mind. 3) Name of the young woman who was created from the light of Bhagvãn's ten indriyas and mind to battle against Mur-Dãnav. [Gadhadã II-8].Tap to open in glossary → vratvratAn observance, usually consisting of an upvãs.Tap to open in glossary →, the eleven 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 → should not be allowed their ‘foods’. As this vratvratAn observance, usually consisting of an upvãs.Tap to open in glossary → arrives once every fifteen days, a person should definitely make a point of keeping it. In return, 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 become pleased. Without this, merely doing upvãsupvãsA fast where food is not consumed. However, a person may drink water if required.Tap to open in glossary → does not please Him.
“The residents of 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 called niranna-muktas, are continuously keeping this vratvratAn observance, usually consisting of an upvãs.Tap to open in glossary →, and they never allow it to be broken. That is precisely why they are called niranna muktas. We too should have such aspirations as, ‘I want to become like those 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 →’. However, a person should not lose courage. Only if he keeps courage and keeps the EkãdashiEkãdashi1) Eleventh day of the bright and dark halves of a lunar month (ek+das = 1+10 = 11). 2) Special religious vrat performed on this day which also involves fasting and control of the ten indriyas and the mind. 3) Name of the young woman who was created from the light of Bhagvãn's ten indriyas and mind to battle against Mur-Dãnav. [Gadhadã II-8].Tap to open in glossary → vratvratAn observance, usually consisting of an upvãs.Tap to open in glossary → in the way I have mentioned, listens to kathãs and kirtans of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →, and also stays awake at night, is the vratvratAn observance, usually consisting of an upvãs.Tap to open in glossary → considered to have been kept properly. This is the very definition of the EkãdashiEkãdashi1) Eleventh day of the bright and dark halves of a lunar month (ek+das = 1+10 = 11). 2) Special religious vrat performed on this day which also involves fasting and control of the ten indriyas and the mind. 3) Name of the young woman who was created from the light of Bhagvãn's ten indriyas and mind to battle against Mur-Dãnav. [Gadhadã II-8].Tap to open in glossary → vratvratAn observance, usually consisting of an upvãs.Tap to open in glossary → as mentioned in the shãstras.”
Having said this, Shreeji Mahãrãj became silent. The sãdhus then began to sing kirtans.
Then, Shreeji Mahãrãj again said, “When BrahmãBrahmãThe dev responsible for the creation of the brahmãnd and the life-forms within it. Part of the trinity of devs, along with Vishnu (the sustainer) and Shiv (the destroyer), responsible for the control of one brahmãnd.Tap to open in glossary → carried out the very first creation, he told all the people, ‘You should all perform yagnas. Through them you will attain all the purushãrthspurushãrthsCollective term for the four goals pursued by all Hindus: dharma (duties), arth (material wealth), kãm (desires), and moksh (liberation). [Amdãvãd – 5].Tap to open in glossary →, and the process of creation will also flourish. Therefore, be sure to perform these sacrifices’. BrahmãBrahmãThe dev responsible for the creation of the brahmãnd and the life-forms within it. Part of the trinity of devs, along with Vishnu (the sustainer) and Shiv (the destroyer), responsible for the control of one brahmãnd.Tap to open in glossary → then demonstrated the many different types of yagnas, along with their rituals, as described in the Veds. To those who had adopted the path of pravruttipravrutti1) Activity in the form of social duties and affairs. In this sense, often used to refer to the path of a grahastha. 2) Can also include all forms of activities and responsibilities, including religious activities, such as sevã in the mandir, and attending to bhaktas of Bhagvãn. A person increases bhakti and sevã rather than dhyãn and smaran.Tap to open in glossary →, BrahmãBrahmãThe dev responsible for the creation of the brahmãnd and the life-forms within it. Part of the trinity of devs, along with Vishnu (the sustainer) and Shiv (the destroyer), responsible for the control of one brahmãnd.Tap to open in glossary → demonstrated the rãjasirãjasiRelating to rajo-gun. Full of rajo-gun.Tap to open in glossary → and tãmasitãmasiRelating to tamo-gun. Full of tamo-gun.Tap to open in glossary → yagnas. To those who had adopted the path of nivruttinivrutti1) Inactivity. State of quietness and obedience. Retirement from social duties and affairs. In thisTap to open in glossary →, he demonstrated sãttviksãttvikRelating to sattva-gun. Full of sattva-gun.Tap to open in glossary → yagnas. These yagnas have also been described by 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 → 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 →. Since we have adopted the path of nivruttinivrutti1) Inactivity. State of quietness and obedience. Retirement from social duties and affairs. In thisTap to open in glossary →, we should perform sãttviksãttvikRelating to sattva-gun. Full of sattva-gun.Tap to open in glossary → yagnas, not rãjasirãjasiRelating to rajo-gun. Full of rajo-gun.Tap to open in glossary → or tãmasitãmasiRelating to tamo-gun. Full of tamo-gun.Tap to open in glossary → yagnas in which animals are slaughtered.
“A person can perform a sãttviksãttvikRelating to sattva-gun. Full of sattva-gun.Tap to open in glossary → yagnayagnaSacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds.Tap to open in glossary → by withdrawing the ten 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 the mind (the eleventh indriya) from whichever vishays they have become attached to, and then offering them into 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 →- agniagniFire.Tap to open in glossary →. This is called a yog-yagnayog-yagnaWhen a person performs a sãttvik yagna by withdrawing the ten indriyas and the mind (the eleventh indriya) from whichever vishays they have become attached to, and then offers them into the brahm-agni. By continuously making these offerings, Bhagvãn incarnates Himself with the brahm-svarup self of the person who performs a yoga- yagna, just as Bhagvãn grants darshan to the performer of a yagna. This is the reward of the yog-yagna.Tap to open in glossary →. By continuously making these offerings, ParbrahmParbrahmBeyond Brahm. God. 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 for His bhaktas. Resides within the ãtmã. Also called Paramãtmã, Parbrahm, Krishna Nãrãyan, and Swãminãrãyan. Highest of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary → ShreeShree1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status.Tap to open in glossary → 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 → incarnates Himself with the brahm-svarupbrahm-svarupForm of brahm. Possessing qualities similar to those of Brahm. Also called akshar-rup.Tap to open in glossary → self of the person who performs a yoga-yagnayagnaSacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds.Tap to open in glossary →, just as BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → grants darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary → to the performer of a yagnayagnaSacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds.Tap to open in glossary →. In fact, this is the reward of the yog-yagnayog-yagnaWhen a person performs a sãttvik yagna by withdrawing the ten indriyas and the mind (the eleventh indriya) from whichever vishays they have become attached to, and then offers them into the brahm-agni. By continuously making these offerings, Bhagvãn incarnates Himself with the brahm-svarup self of the person who performs a yoga- yagna, just as Bhagvãn grants darshan to the performer of a yagna. This is the reward of the yog-yagna.Tap to open in glossary →.
“Also, when a bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → engages in antar-drashtiantar-drashtiTo look inwards. Meditate. To look inwards at the jeev. To direct the internal or external vrutti towards the murti of Bhagvãn is itself antar-drashti.Tap to open in glossary →, it is called a gnãn-yagnagnãn-yagnaWhen a bhakta of Bhagvãn engages in antar-drashti, it is called a gnãn-yagna. Physical activities related to Bhagvãn, such as having the darshan of Bhagvãn, performing His pujã or engaging in kathã and kirtans of Bhagvãn, to see that murti of Bhagvãn within the heart, to perform its pujã, and to bow before it, are all forms of antar-drashti, and are therefore aspects of a gnãn-yagna.Tap to open in glossary →. Someone may ask, ‘What is antar-drashtiantar-drashtiTo look inwards. Meditate. To look inwards at the jeev. To direct the internal or external vrutti towards the murti of Bhagvãn is itself antar-drashti.Tap to open in glossary →?’ The answer is: To direct a person’s internal or external 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 → towards 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 → is itself antar-drashtiantar-drashtiTo look inwards. Meditate. To look inwards at the jeev. To direct the internal or external vrutti towards the murti of Bhagvãn is itself antar-drashti.Tap to open in glossary →. Without doing this, even if a person is sitting and seemingly engaged in antar-drashtiantar-drashtiTo look inwards. Meditate. To look inwards at the jeev. To direct the internal or external vrutti towards the murti of Bhagvãn is itself antar-drashti.Tap to open in glossary →, it is still bãhya-drashtibãhya-drashtiTo look outwards. To look at the world.Tap to open in glossary →. Therefore, physical activities 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 having 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 →, performing His pujã or engaging in kathãkathãReligious talks and discussions.Tap to open in glossary → and kirtans of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →, are all forms of antar-drashtiantar-drashtiTo look inwards. Meditate. To look inwards at the jeev. To direct the internal or external vrutti towards the murti of Bhagvãn is itself antar-drashti.Tap to open in glossary →. All of these are aspects of a gnãn-yagnagnãn-yagnaWhen a bhakta of Bhagvãn engages in antar-drashti, it is called a gnãn-yagna. Physical activities related to Bhagvãn, such as having the darshan of Bhagvãn, performing His pujã or engaging in kathã and kirtans of Bhagvãn, to see that murti of Bhagvãn within the heart, to perform its pujã, and to bow before it, are all forms of antar-drashti, and are therefore aspects of a gnãn-yagna.Tap to open in glossary →. In addition, to see that 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 → within the heart, to perform its pujã, and to bow before it, is also antar-drashtiantar-drashtiTo look inwards. Meditate. To look inwards at the jeev. To direct the internal or external vrutti towards the murti of Bhagvãn is itself antar-drashti.Tap to open in glossary →, and they are also aspects of a gnãn-yagnagnãn-yagnaWhen a bhakta of Bhagvãn engages in antar-drashti, it is called a gnãn-yagna. Physical activities related to Bhagvãn, such as having the darshan of Bhagvãn, performing His pujã or engaging in kathã and kirtans of Bhagvãn, to see that murti of Bhagvãn within the heart, to perform its pujã, and to bow before it, are all forms of antar-drashti, and are therefore aspects of a gnãn-yagna.Tap to open in glossary →. For this reason, all satsangis are continuously performing gnãn-yagnagnãn-yagnaWhen a bhakta of Bhagvãn engages in antar-drashti, it is called a gnãn-yagna. Physical activities related to Bhagvãn, such as having the darshan of Bhagvãn, performing His pujã or engaging in kathã and kirtans of Bhagvãn, to see that murti of Bhagvãn within the heart, to perform its pujã, and to bow before it, are all forms of antar-drashti, and are therefore aspects of a gnãn-yagna.Tap to open in glossary →. However, it is by the wish 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 → that some attain samãdhisamãdhi1) Trance. A spiritual experience, usually of Bhagvãn or His dhãm, in which consciousness of the body and surroundings is lost. 2) Eighth and final step of ashtãng-yog. Spiritual experience of union with Bhagvãn, which is the highest level of yog.Tap to open in glossary → and others do not. Sometimes it could also be that the bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → himself has some sort of deficiency.
“There are foolish people who say, ‘Do not sing kirtans which describe the gopis; sing only 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 → kirtans’. Those same fools claim that a person who roams around naked is 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 →. But, if a person could become 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 → by merely walking around naked, then even dogs, donkeys, and other animals would be called 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 →. This is the understanding of fools.
“In comparison, a bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → possessing 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 → understands that only the svarupsvarupA physical form.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 → is 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 →, and all those who have some relation 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 → are followers of 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. Furthermore, any kathãkathãReligious talks and discussions.Tap to open in glossary → or kirtankirtanDivine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments.Tap to open in glossary → associated 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 → is also considered 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 →. However, kathãkathãReligious talks and discussions.Tap to open in glossary → or kirtankirtanDivine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments.Tap to open in glossary → which are not associated 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 → possess mãyikmãyikThat which is composed of the products of Mãyã. False. Worldly. That which is destroyed.Tap to open in glossary → qualities, and should be considered to be sagunsagunWith gun. Possessing divine qualities and kalyãn-kãri gun. Also means great, when referring to the svarup of Bhagvãn.Tap to open in glossary →. So, if a person has not been graced with the attainment 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 walks around naked, he cannot be called 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 →; whereas even if a grahasthagrahasthaHouseholder. A person who is married. A person who is in the second stage of life, the grahastha ãshram.Tap to open in glossary → has been graced with the attainment 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 →, he can still be called 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 → – as can a tyãgityãgiA person who has abandoned the world and worldly life.Tap to open in glossary →.’ Therefore, the path to attaining 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 itself 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, and all activities 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 → are therefore also 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 →.
“As for a person who has come into contact 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 →, there is no limit to his good fortune. However, such a relationship 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 → is not the result of rewards from one life alone. That is why 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 → has stated 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 →: anek-janma-sansiddh-stato yãti parãm gatim 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 →. “The meaning of this shlokshlokA verse from shãstras.Tap to open in glossary → is: ‘A person becomes 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 → and 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 → after the good deeds of many lives have accumulated’. What is this 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 →? Well, the attainment of the pratyakshapratyakshaVisible. Present on earth. Physical.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 → is itself 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 →.
“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 → has also said: mamai-vãnsho 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 →-loke 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 →-bhootaha sanãtanaha manaha-shashthã-neendriyãni prakrutiprakruti1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.Tap to open in glossary →-sthãni karshati “This shlokshlokA verse from shãstras.Tap to open in glossary → means: ‘In this world, those jeevs who are bhaktas of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → withdraw their mind and five 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 →-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 → away from the panchpanchFive.Tap to open in glossary →-vishays and keep them suppressed. On the other hand, those who are not bhaktas of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → are drawn by their 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 are taken where 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 → wish to go’. As we are not led astray by our 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 →, we should realise ourselves to be bhaktas of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →. With this understanding, we should remain joyful, should engage in the worship 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 should offer all the vruttis of our 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 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 →. We should continuously perform a gnãn-yagnagnãn-yagnaWhen a bhakta of Bhagvãn engages in antar-drashti, it is called a gnãn-yagna. Physical activities related to Bhagvãn, such as having the darshan of Bhagvãn, performing His pujã or engaging in kathã and kirtans of Bhagvãn, to see that murti of Bhagvãn within the heart, to perform its pujã, and to bow before it, are all forms of antar-drashti, and are therefore aspects of a gnãn-yagna.Tap to open in glossary → in this way.
“Without performing such yagnas, there is no way 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 →. The four Veds, the SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → shãstras, the YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary → shãstras, the Dharma-Dharma-The upholder and protector of dharma. dhurandharTap to open in glossary → Shãstras, the eighteen Purãns, the MahãbhãratMahãbhãratThe great epic of India. A shãstra revolving around the family feud between the Pãndavs and the Kauravs, which ends in a great battle. With over 100,000 verses, it is the world's longest poem.Tap to open in glossary →, the RãmãyanRãmãyanThe story of Rãm. A shãstra narrating the story of Shree Rãm Bhagvãn, which includes His 14-year exile from the throne of Ayodhyã to the forest; Sitã’s abduction by the evil demon Rãvan; Rãm’s ultimate victory over Rãvan and his armies; and the return of Rãm and Sitã to Ayodhyã. It contains principles for society through the characteristics exhibited by Rãm, Sitã, Lakshmanji, and Bharatji.Tap to open in glossary →, the 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 → PanchPanchFive.Tap to open in glossary →-Rãtra, and all other shãstras, share the principles that 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 → cannot be attained without performing yagnas.
“It is also my ãgnããgnãA command.Tap to open in glossary → that all paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary → and all satsangis should continue performing a gnãn-yagnagnãn-yagnaWhen a bhakta of Bhagvãn engages in antar-drashti, it is called a gnãn-yagna. Physical activities related to Bhagvãn, such as having the darshan of Bhagvãn, performing His pujã or engaging in kathã and kirtans of Bhagvãn, to see that murti of Bhagvãn within the heart, to perform its pujã, and to bow before it, are all forms of antar-drashti, and are therefore aspects of a gnãn-yagna.Tap to open in glossary →. While performing a gnãn-yagnagnãn-yagnaWhen a bhakta of Bhagvãn engages in antar-drashti, it is called a gnãn-yagna. Physical activities related to Bhagvãn, such as having the darshan of Bhagvãn, performing His pujã or engaging in kathã and kirtans of Bhagvãn, to see that murti of Bhagvãn within the heart, to perform its pujã, and to bow before it, are all forms of antar-drashti, and are therefore aspects of a gnãn-yagna.Tap to open in glossary → in this way, a person ultimately has the divine 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 ParbrahmParbrahmBeyond Brahm. God. 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 for His bhaktas. Resides within the ãtmã. Also called Paramãtmã, Parbrahm, Krishna Nãrãyan, and Swãminãrãyan. Highest of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary → within his own self, which is 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 →. This is the reward of the 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 →- yagnayagnaSacrificial worship. Ceremonial ritual performed as a form of worship to seek the good favour and receive the blessings of the devs. Different items, such as ghee, grains, wood, and spices, are offered into a sacred pit of fire in accordance with strict scriptural niyams with the chanting of mantras that are prescribed in the Veds.Tap to open in glossary →. The highest point of the gnãn-yagnagnãn-yagnaWhen a bhakta of Bhagvãn engages in antar-drashti, it is called a gnãn-yagna. Physical activities related to Bhagvãn, such as having the darshan of Bhagvãn, performing His pujã or engaging in kathã and kirtans of Bhagvãn, to see that murti of Bhagvãn within the heart, to perform its pujã, and to bow before it, are all forms of antar-drashti, and are therefore aspects of a gnãn-yagna.Tap to open in glossary → ritual is when a person becomes like a niranna-muktaniranna-muktaA ‘food-less’ mukta. 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 → of 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 →. As long as a person has not attained this state, he should realise that the gnãn-yagnagnãn-yagnaWhen a bhakta of Bhagvãn engages in antar-drashti, it is called a gnãn-yagna. Physical activities related to Bhagvãn, such as having the darshan of Bhagvãn, performing His pujã or engaging in kathã and kirtans of Bhagvãn, to see that murti of Bhagvãn within the heart, to perform its pujã, and to bow before it, are all forms of antar-drashti, and are therefore aspects of a gnãn-yagna.Tap to open in glossary → is incomplete. In fact, he should have a strong desire to become like a niranna-muktaniranna-muktaA ‘food-less’ mukta. 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 →. In the process, he should not lose faith, and he should not consider himself to be unfulfilled. Since he has been graced with the attainment 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 →, he should consider himself to be absolutely fulfilled, and he should attentively continue performing the gnãn-yagnagnãn-yagnaWhen a bhakta of Bhagvãn engages in antar-drashti, it is called a gnãn-yagna. Physical activities related to Bhagvãn, such as having the darshan of Bhagvãn, performing His pujã or engaging in kathã and kirtans of Bhagvãn, to see that murti of Bhagvãn within the heart, to perform its pujã, and to bow before it, are all forms of antar-drashti, and are therefore aspects of a gnãn-yagna.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 || 8 || 141 ||