Gadhadã III 11

Understanding Like That Of SitãjiSitãjiThe wife of Shree Rãm. Also called Jãnki, Vaidehi, and Maithili.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 1883, on AshãdhAshãdhFirst month of the Ãshãdhi Samvat year, normally falling between June and July.Tap to open in glossary → sudsudBright half of a Hindu lunar month in which the moon is in its waxing phase. The days between Amãs up to and including Punam. Also called shukla paksh.Tap to open in glossary → 3 [27th June 1827], 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 decorated bedstead on the veranda outside the east-facing rooms of Dãdã KhãcharDãdã KhãcharA devotee in whose residential darbar in Gadhada Swaminarayan Bhagwan stayed for extended periods; the great majority of the Vachanamrut's Gadhada-section discourses (Gadhada I, II, and III) were given there, as the text itself repeatedly records ("in Dada Khachar's darbar in Gadhada").Tap to open in glossary →'s darbãrdarbãrCourt of residence belonging to a king or ruler, traditionally with a central courtyard surrounded by rooms with balconies.Tap to open in glossary → in Gadhadã. He was dressed entirely in white clothes. A sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary → of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahãrãj said, “I wish to ask the following question: Is there one method to overcome both 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 → and the mind? Or is the method to overcome 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 → different from the means to overcome the mind? That is the question.”

The senior paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary → replied according to their understanding, but they were unable to give a precise answer.

So, Shreeji Mahãrãj said Himself, “The answer is that the indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → are overcome by vairãgyavairãgyaDetachment. A hatred or strong dislike for the world and its mãyik pleasures (the panch-vishays). Remaining detached from the body and the brahmãnd, and from all things that are the products of Prakruti. One of the four attributes of ekãntik dharma.Tap to open in glossary →, svadharmasvadharmaA person’s own dharma, related to his varna and ãshram.Tap to open in glossary →, taptapPhysical strictness. Penance. Enduring harsh weather (pronounced tup) conditions.Tap to open in glossary →, and niyams; and the mind is overcome by the nine types of bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → coupled with the knowledge 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 greatness.”

Muktãnand SwãmiMuktãnand SwãmiOne of the five principal paramhansas -- along with Gopalanand Swami, Nityanand Swami, Brahmanand Swami, and Shukanand Swami -- who recorded Swaminarayan Bhagwan's discourses word for word, compiling them into the Vachanamrut. Originally a shishya of Ramanand Swami; Nilkanth Brahmachari first met him at Lojpur.Tap to open in glossary → then asked, “How can the type of bliss that 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 → enjoys in nirvikalp samãdhinirvikalp samãdhi1) Highest state of realisation, in which a person sees only Bhagvãn – no doubts or distinctions remain. [Gadhadã I – 39]. 2) The eighth and final stage of ashtãng-yog.Tap to open in glossary → be enjoyed even without 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 →?”

Shreeji Mahãrãj replied, “If the bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → has profound attachment and deep love for BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → and His bhaktas, just like the attachment and love that he has for his own body, then the type of bliss that prevails in nirvikalp samãdhinirvikalp samãdhi1) Highest state of realisation, in which a person sees only Bhagvãn – no doubts or distinctions remain. [Gadhadã I – 39]. 2) The eighth and final stage of ashtãng-yog.Tap to open in glossary → will continue to remain forever, even without that 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 →. That is the only answer.”

Then, Shreeji Mahãrãj asked paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary →, “What type of understanding must a bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → have, where he will in no way recede 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 → regardless of the unpleasant circumstances he may encounter, and where he develops such firmness that he will not be affected by any obstacles whatsoever?”

The senior sãdhus attempted to answer according to their understanding, but Shreeji Mahãrãj’s question was not completely answered.

So, Shreeji Mahãrãj said, “The answer to this is as follows: If a person is profoundly attached 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 → and His bhaktas, just as he is attached to his body, then he will not be affected by any obstacles. In fact, regardless of the extent of unpleasant circumstances he may encounter, he will not turn 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 His bhaktas.”

Then,Shreeji Mahãrãj addressed the paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary → again. He said, “When SitãjiSitãjiThe wife of Shree Rãm. Also called Jãnki, Vaidehi, and Maithili.Tap to open in glossary → was exiled to the forest by Rãmchandraji, she felt great sorrow. Lakshmanji was also very unhappy. But then SitãjiSitãjiThe wife of Shree Rãm. Also called Jãnki, Vaidehi, and Maithili.Tap to open in glossary → explained to Lakshmanji, ‘I am not crying because of my own grief; I am crying for the grief of Rãmchandraji. He is extremely compassionate, and since he has exiled me to the forest out of fear of public accusation, he must be thinking, “I have sent Sitã to the forest without any fault of her own.” Knowing this and being compassionate, he must be experiencing severe grief in his mind. So, please tell Rãmchandraji, “Sitã is not distressed; she will go to Vãlmiki RushiRushiA sage. A tyãgi who performs severe tap and dhyãn. The Veds were revealed by Brahmã to rushis.Tap to open in glossary →’s ãshram and happily engage in your worship there. So, do not feel any sorrow on account of Sitã’s distress.” Please pass this message to Rãmchandraji. SitãjiSitãjiThe wife of Shree Rãm. Also called Jãnki, Vaidehi, and Maithili.Tap to open in glossary → sent this message with Lakshmanji, but in no way did she perceive faults in Rãmchandraji.

“Now, one bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → is such that he does not perceive faults in BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → and His bhaktas, but his vairãgyavairãgyaDetachment. A hatred or strong dislike for the world and its mãyik pleasures (the panch-vishays). Remaining detached from the body and the brahmãnd, and from all things that are the products of Prakruti. One of the four attributes of ekãntik dharma.Tap to open in glossary → and dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → are moderate. On the other hand, another bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → has intense vairãgyavairãgyaDetachment. A hatred or strong dislike for the world and its mãyik pleasures (the panch-vishays). Remaining detached from the body and the brahmãnd, and from all things that are the products of Prakruti. One of the four attributes of ekãntik dharma.Tap to open in glossary → and dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, but does not have an understanding like that of Sitã. Of these two types of bhaktas, which type should a person lovingly keep the company of?”

Chaitanyãnand Swãmi replied, “A person should only keep the company – with intense love – of someone who has an understanding like SitãjiSitãjiThe wife of Shree Rãm. Also called Jãnki, Vaidehi, and Maithili.Tap to open in glossary →, even though that person’s dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → and vairãgyavairãgyaDetachment. A hatred or strong dislike for the world and its mãyik pleasures (the panch-vishays). Remaining detached from the body and the brahmãnd, and from all things that are the products of Prakruti. One of the four attributes of ekãntik dharma.Tap to open in glossary → may be moderate. He should not keep the company of someone, who perceives faults in BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → and His bhaktas, even though that person may have intense vairãgyavairãgyaDetachment. A hatred or strong dislike for the world and its mãyik pleasures (the panch-vishays). Remaining detached from the body and the brahmãnd, and from all things that are the products of Prakruti. One of the four attributes of ekãntik dharma.Tap to open in glossary → and dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →.”

Hearing this, Shreeji Mahãrãj said, “The answer is correct.” || 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 III || 11 || 245 ||