Vishalya-Karani Herbal Medicine / There Is Only One Bhagvãn
In the Samvat year 1886, on Ashãdh vad 10 [25th July 1829], Shreeji Mahãrãj was sitting on the veranda outside the east-facing rooms of Dãdã Khãchar’s darbãr in Gadhadã. He was dressed entirely in white clothes. A sabhã of paramhans, as well as haribhaktas from various places, had gathered before Him.
Addressing all the paramhans and satsangis, Shreeji Mahãrãj said, “What is Bhagvãn’s mãyã? Well, mãyã is nothing but the sense of ‘I- ness’ towards the body and ‘my-ness’ towards anything related to the body. These should be eradicated. Anyone who eradicates mãyã can be said to have gone beyond mãyã. In fact, it is the principle of all the shãstras that a person should eradicate mãyã and develop love for Bhagvãn. This principle must be understood – either today or at some time in the future. Great bhaktas, such as Hanumãn, Nãrad, and Prahlãd, have also asked from Bhagvãn, ‘Protect us from mãyã in the form of ‘I-ness’ and ‘my-ness’, and may we develop love for you. May we also have the company of a sant who has gone beyond mãyã and has love for you; and may we develop affection and a sense of ‘my-ness’ towards him as well’. Therefore, we too should do the same and ask for the same, as well as do shravan, manan, and nididhyãs on this principle.”
Then continuing, Shreeji Mahãrãj said, “A bhakta of Bhagvãn requires the strength of two things: ãtmã-nishthã and the greatness of Bhagvãn. What is ãtmã-nishthã? It is to realise the ãtmã as being distinct from the body. If while staying among the sãdhus there happens to be a quarrel from some reason, or if the feelings of ‘I-ness’ and ‘my-ness’, or vicious natures such as mãn, krodh, svãd, lobh, kãm, matsar, and irshyã, prevail, then a person who does not regard himself as the ãtmã perceives avgun in the sãdhus. This would be extremely harmful for him. That is why a person should realise his true self as being the ãtmã, distinct from the body.
“That ãtmã is neither a brãhman, nor a kshatriya, nor a kanbi. It is no one’s son and no one’s father. It belongs to no varna. It is radiant like the sun and fire; but it is also full of chaitanya. The flames of fire and the rays of the sun are jad because they do not move when touched by a finger. However, when an ant is touched by a finger, it moves and turns back. This implies that the ãtmã is full of consciousness. It is said to be similar to the sun or to fire, but that is merely because its form is similar in radiance.
“The ãtmã has passed through countless life forms. In fact, it is said that a person has drank as much milk from his mothers as there is water in the ocean. In those lives, the ãtmã has experienced death in countless ways, yet it has not perished. It has remained as it is. So, if it did not perish in that state of ignorance when it regarded itself as the body, how shall it perish now that we have its gnãn? Therefore, we should realise that ãtmã as our true self.
“Furthermore, how should the greatness of Bhagvãn be understood? Well, Bhagvãn is the lord of the lords of countless brahmãnds. However, the brahmãnds of which He is the lord are insignificant compared to Him. Therefore, it is said: dyupataya eva ten a yayur-antam anantatayã tvamapi yad-antarãnda-nichayã nanu sãvaranãhã Even the masters of the higher loks cannot understand your greatness, because it is endless. Neither can you yourself understand your own greatness. In your each and every hair, countless brahmãnds and their barriers (jad prakruti) fly simultaneously at immense speed – like specks of dust flying in the air. Even the Shrutis, ultimately perish in you, and fail to praise your glory.
“Within each brahmãnd there are Brahmã, Vishnu, and Shiv, as well as the pruthvi with its seven dvips, seven oceans, Meru, and Lokã-Lok, and other mountains. The brahmãnds also contain the fourteen loks, the eight barriers, and many other things. Bhagvãn is the lord of countless such brahmãnds. For example, person can realise the reputation of an emperor of the world, even though his villages can be counted. But, the reputation of Bhagvãn is much greater because even those countless brahmãnds are insignificant to Him. So then, of what significance can the beings of those brahmãnds be before Bhagvãn’s? They are of no significance at all; they are utterly insignificant.
“Furthermore, in those brahmãnds, what are the pleasures of the panch-vishays that Bhagvãn has given to the jeevs like? Well, those pleasures seem extremely rare; so much so, that many have given their heads for them. However, the bliss of Bhagvãn’s own murti and of His dhãm are indeed outstanding. The pleasures of the worldly vishays are dependent on other factors and must be experienced distinctly. In comparison, Bhagvãn is the reservoir of all forms of bliss. Moreover, the bliss of Bhagvãn is imperishable and extremely alokik. For this, consider the following analogy: An extremely wealthy man enjoys a great variety of food at home. Then, after finishing the meal, he throws a leftover piece of rotlo to a dog. In this case, the leftover piece of rotlo can be considered utterly inferior, and the various delicious foods that the wealthy man enjoys can be considered to be full of pleasure. In the same way, Bhagvãn has given the countless jeevs of the brahmãnds the pleasures of the panch- vishays; but they are inferior like the piece of rotlo thrown to the dog, whereas the bliss of Bhagvãn Himself is far greater.
“Even so, Bhagvãn grants a great deal of happiness to the jeev during the state of sushupti. During sushupti, a person is relieved of even severe pain, and instead, he experiences profound peace.
“Even the great bhaktas such as Brahmã, Shiv, Lakshmiji, Rãdhãji, Nãrad, Shukji, the Sanakãdik, and the nine Yogeshvars apply the dust of Bhagvãn’s holy feet upon their heads. They put aside all their self- importance and constantly offer bhakti to Him.
“Moreover, just look at the diverse creation created by Bhagvãn! What creativity He has used! Just see, a human is born of a human, and an animal from an animal; a tree from a tree, and an ant from an ant. Also, no matter how intelligent someone may be, no one is capable of replacing a destroyed part of someone’s body exactly as it was before. Bhagvãn possesses innumerable such skills. Therefore, by realising the greatness of Bhagvãn and realising Him to be blissful, a person develops vairãgya for all things, and develops love for Bhagvãn alone.
“If a person attains the gnãn of his jeevãtmã and the gnãn of Bhagvãn’s greatness as mentioned earlier, then even if he has somehow become attached to any sort of pleasures of the panch- vishays, he would not remain bound by them, but would break that bondage and withdraw from them. Then, how can a person who abandons the pleasures of the panch-vishays become attached? Therefore, having listened to these two types of gnãn, a person should apply them within his mind with great enthusiasm. For example, a brave and fierce man would be extremely angered if an enemy killed his father. If the enemy harassed him further by killing his son and brother, kidnapping his wife, passing on his mother to a Muslim, as well as stealing all his belongings, the man would become increasingly angered as he is harassed more and more. At all times then – while awake as well as in his dreams – he would be obsessed by only this. In the same way, only when a person is constantly obsessed by these two topics can that gnãn be realised. Then, that gnãn would assist him against any sort of difficulty that may occur. For example, when Hanumãnji brought the vishalya-karani herbal medicine for Rãmchandraji and gave it to Him to drink, all the arrows from Rãmchandraji’s body fell out by themselves. Similarly, all the ‘arrows’ in the form of the desires of the indriyas to indulge in the vishays are removed when these two points have been embedded in a person’s mind. The vruttis of his indriyas withdraw from the pleasures of the vishays and become rooted only in Bhagvãn. Only he is a satsangi, because only he who associates with his own satya ãtmã and satya Bhagvãn can be called a satsangi.
“If a religious person were to hear the talks of these two points, they would stir his heart and pervade every pore of his body. Conversely, if a demonic person were to hear them, they would not touch his heart at all; instead, they would exit from his ears, just as khir would not remain in a dog’s stomach because the dog would vomit it out. In actual fact, nothing can be said to be as delicious as khir, yet it does not remain in a dog’s stomach, let alone pervade its body. On the other hand, if a man were to eat khir, it would indeed pervade every pore of his body, and it would be extremely enjoyable. Likewise, these talks do not enter into the hearts of dog-like, demonic people; these talks enter and pervade totally only in the hearts of religious people.”
Shreeji Mahãrãj then added, “Only Bhagvãn is like Bhagvãn. Many have attained qualities similar to His by worshipping Him, yet they certainly do not become like Bhagvãn. If they did become like Bhagvãn, this would suggest the existence of several Bhagvãns. As a result, the control of the world would not remain organised. One Bhagvãn would say, ‘I will create the world’, while another Bhagvãn would say, ‘I will destroy the world’. One Bhagvãn would say, ‘I will make it rain’, while another would say, ‘I will not’. One Bhagvãn would say, ‘I will instil human instincts in animals’, while another would say, ‘I will instil animal instincts in humans’. A stable state would not be possible in this situation. But, see how organised everything functions in the world! There is not even the slightest irregularity. Therefore, the ruler of all activities and the lord of all is one Bhagvãn. Not only that, it seems that no one can ever challenge Him. Therefore, Bhagvãn is definitely one, and no one can become like Him.
“All these facts that I have revealed may be simple, but they include everything. However, only the wise can grasp their essence, but not others. Whoever understands these facts and thoroughly strengthens them has accomplished everything; he has nothing more to achieve. Having listened to these talks delivered by me, a person should keep the company of those bhaktas of Bhagvãn who have thoroughly absorbed them. This will lead to the day-by-day strengthening of those talks.”
In conclusion, Shreeji Mahãrãj revealed, “I deliver these talks to you not from any imagination of my mind, nor to display any sort of skill. I have experienced all that I have spoken about. In fact, I speak in accordance to what I practise. Outwardly, I may have a great deal of contact with women, wealth, and the panch-vishays. In fact, wherever I go – Surat, Amdãvãd, Vadodarã, Vadtãl – thousands of people gather; they obey me, honour me, and welcome me with great festivity; and I stay in luxurious places and receive rich clothes and vehicles. Despites all this, whenever I look towards my ãtmã and towards the greatness of Bhagvãn, it all seems absolutely worthless. I cannot become attached to any of it, and I become unaware of it all, just as a person is unaware of his past lives. The reason I can behave in such way is that I have thoroughly realised the two topics mentioned before. In fact, whoever realises them would also behave accordingly if ever he were somehow put in similar circumstances. Therefore, these two topics should be understood by all means.”
Inthis way, Shreeji Mahãrãj, out of great compassion, addressed others on the basis of His own behaviour. However, He is Shree Purushottam Nãrãyan. || End of Vachanãmrut Gadhadã || 39 || 273 || || End of Shree Gadhadã Antya Prakaran || BHUGOL KHAGOL || SHREE SWÃMINÃRAYAN VIJAYTETRÃM || Bhugol Khagol Geography And Astronomy 1 From Bhãdarvã sud 1 to Bhãdarvã sud 11, Samvat 1863 [11 to 21 November 1806], Shreeji Mahãrãj sat under the harmo tree in Bhakti- Bãg, in Gadhadã, and dictated a letter to Shuk Muni addressed to His bhaktas. The letter included a description of pruthvi, the dvips and the khands; the time span of the yugs; and a narration of the various types of destruction in reference to the rarity of attaining a human birth in Bharat-Khand. It incorporated the message of being determined to attain kalyãn rather than engaging too deeply in worldly activities. A similar letter is also noted in the Shree Hari Leelãmrut. 2 “The Shreemad Bhãgvat and other sacred shãstras state that it is extremely rare to receive a human birth in Bharat-Khand, and that it can be equalled to receiving a chintãmani. In fact, even Indra and other devs long for a human birth. The vishays, the riches, and luxuries, as well as the lifespan of the devs greatly exceed that of humans, yet they have no means of attaining moksh in their own loks. Only after receiving a human birth in Bharat-Khand can a jeev attain moksh. In no other place and with no other body is kalyãn possible. For this reason, attaining a human birth in Bharat-Khand is better than being born in any of the other region of Mrutyu-Lok. Therefore, there is no place in the fourteen loks that can compare with Bharat- Khand. 3 “Here are the names of those fourteen loks, of which six are above Mrutyu-Lok: Firstly, there is Bhuvar-Lok, where impure devs reside. BHUGOL KHAGOL Second is Svarg-Lok, where Indra and other devs reside. Third is Mahar-Lok, where Aryam and other ancestral devs reside. Fourth is Jan-Lok and, fifth is Tap-Lok. Bhrugu and other rushis stay in these two loks. Finally, the sixth and highest lok is Satya-Lok, where Brahmã resides. These are the seven loks including Mrutyu-Lok. 4 “Below Mrutyulok there are a further seven loks. In Atal, Vital, and Sutal, the demons reside. Below them are Talãtal, Mahãtal, and Rasãtal, in which nocturnal beings reside. Finally, Pãtãl is the seventh lok, where serpents reside. These seven loks are below Mrutyu-Lok. This makes fourteen loks in total, of which Mrutyu-Lok is the best. 5 “Mrutyu-Lok comprises of seven spherical dvips: “In the centre is Jambu-Dvip, which is 100,000 yojans in size. It is surrounded by an ocean of salt-water that is also 100,000 yojans in size. “The second dvip is Plaksh-Dvip, which is 200,000 yojans in size. It is surrounded by an ocean of ikshu (sugarcane juice), which is also 200,000 yojans in size. “The third dvip is Shãlmali-Dvip, which is circular, and is 400,000 yojans in size. It is surrounded by an ocean of surã (alcohol), which is also 400,000 yojans in size. “The fourth dvip is Kush-Dvip, which is also circular, and is 800,000 yojans wide. It is surrounded by an ocean of ghrut (ghee), which is also 800,000 yojans in size. “The fifth dvip is Kraunch-Dvip, which is 1,600,000 yojans in size. It is surrounded by an ocean of kshir (milk), which is also 1,600,000 yojans in size. BHUGOL KHAGOL “The sixth dvip is Shãk-Dvip, which is 3,200,000 yojans wide. It is surrounded by an ocean of dadhi-mandod (yoghurt), which is also 3,200,000 yojans in size. “Finally, the seventh dvip is called Pushkar-Dvip, which is 6,400,000 yojans in size. It is surrounded by an ocean of sweet sudhã (amrut), which is also 6,400,000 yojans in size. “These are the seven dvips that make up Mrutyu-Lok, of which Jambu-Dvip is the best. 6 “Jambu-Dvip itself comprises of nine khands. At the centre is the golden Mount Meru. Surrounding its base on all four sides is the landmass called Ilãvart-Khand, where Sankarshan is worshipped, and Shivji is the main bhakta. To the west of Meru is Ketumãl-Khand, which is also called Subhag. There, Pradyumna is worshipped, and Lakshmiji is the main bhakta. “To the north of Meru, there are three khands: Ramyak-Khand – where Matsya is worshipped, and Sãvarni Manu is the main bhakta; north of that is Hiranyamay-Khand – where Kurma is worshipped, and Aryamã is the main bhakta; and north of that still is Kuru-Khand- where Varãh is worshipped, and Pruthvi is the main bhakta. This makes five khands. “To the east of Meru there is the khand called Bhadrãshva-Khand – where Hayagriv is worshipped, and Bhadrashravã is the main bhakta. South of Meru, there are a further three khands: Harivarsh-Khand – where Nrusinh is worshipped, and Prahlãd is the main bhakta; south of that is Kimpurush-Khand – where Rãm is worshipped, and Hanumãn is the main bhakta; and further south of that is Bharat- Khand – where Nar-Nãrãyan is worshipped, and Nãradji is the main bhakta. These are the nine khands of Jambu-Dvip. Of these, Bharat- Khand is the best because although the other eight have a greater BHUGOL KHAGOL extent of worldly pleasures to indulge in, a person cannot attain kalyãn there – activities for kalyãn are only possible in Bharat-Khand. For this reason, there is no place in the fourteen loks equal to Bharat- Khand. 7 “Within Bharat-Khand, there are thirteen regions which are anãrya (immoral). They are: [1] Bangãl, [2] Nepãl, [3] Bhut, [4] Kãmãkshi, [5] Sindh, [6] Kãbul, [7] Lãhor, [8] Multãn, [9] Irãn, [10] Astambol, [11] Arbastãn, [12] Svãl, and [13] Pilpilãm. These thirteen are impure. It is very difficult for someone who has taken birth there to attain the association of a sadguru (the granter of moksh) and to understand the nature of moksh. 8 “Twelve-and-a-half regions in Bharat-Khand are said to be ãrya (sacred). These are: [1] Purva, [2] Vraj, [3] Mãlav, [4] Mãru, [5] Panjãb, [6] Gujarãt, [7] Dakshin, [8] Malbãr, [9] Tilang, [10] Drãvid, [11] Bãrmalãr, [12] Sorath, and half of Kutch. These twelve-and-a- half regions are superior. There, the sadguru –who is a knower of brahm – is always present. Whoever receives a human birth in these regions is able to understand dharma, gnãn, vairãgya, and bhakti, and is able to realise the path to kalyãn. How does he come to realise this? Well, these regions are called the best because of the many avatãrs of Bhagvãn that take birth there. Therefore, all humans of Bharat-Khand can attain kalyãn if they make an effort; if they do not make an effort, they will not attain kalyãn. Therefore, a person who is wise should abandon violence and other such vicious natures, abandon evil influences, and seek the refuge of the sadguru, who is a knower of brahm, and perform his sevã. 9 “The sadguru, whose characteristics are noted in the sacred shãstras, is someone who is gifted with the noble gun of dharma, gnãn, vairãgya, and bhakti. After recognising that sadguru, a person should seek his refuge, keep his body, indriyas, and antah-karans in accordance with his ãgnã, and engage in the worship of Bhagvãn. BHUGOL KHAGOL This is the only means for attaining kalyãn. Whoever has done this in the past, is presently doing so, or will do so in the future, should be regarded as a person who has best made use of his durlabh human body, as a person who has true understanding, and as a person who is renowned. Conversely, a person who does not understand this, wastes such a durlabh human birth by craving the insignificant pleasures of the world, and by having faith in the words of a hypocritical, misleading guru – who himself is prey to death. Even though this person may be called understanding, renowned, wise among the bhaktas, and highly respected, his respect and fame are merely like a dream. Those who assume such fame and respect to be true and are obsessed by them, but do not understand the path to kalyãn, are called fools and self-destroyers by a sant and by the sacred shãstras. They would then have to wait a great deal of time before receiving another human birth in such a place where kalyãn can be attained. 10 “The duration of this time is stated in the shãstras. One lav of Brahmã is equal to 666 human years and eight months. Sixty lav equal one nimish, which is equivalent to 40,000 human years. Sixty nimish equals one pal, which is the equivalent of 2,400,000 human years. Sixty pal equal one ghadi, which is 144,000,000 human years. Thirty ghadi make a day of Brahmã, which is the equivalent of 4,320,000,000 human years. 11 “The passing of four yugs is called a chokadi. Satya-Yug lasts for 1,728,000 human years; Tretã-Yug lasts for 1,296,000 human years; Dvãpar-Yug lasts for 864,000 human years; and Kali-Yug lasts for 432,000 human years. This means one chokadi is completed in 4,320,000 years; and the one thousand chokadi pass in one day of Brahmã. In one day of Brahmã, fourteen Manus and fourteen Indras reign and die. Each Manu and Indra reign for 308,571,428 years, six months, twenty-five days, forty two ghadi, fifty one pal, twenty-five nimish, and forty two and 12/14 lav. Fourteen such Manus and Indras BHUGOL KHAGOL are created and destroyed during one day of Brahmã. Countless creatures die throughout the day of Brahmã. This is called nitya- pralay. 12 “When one night of Brahmã passes and he retires to sleep, the ten loks between Svarg-Lok, Mrutyu-Lok, and Pãtãl are destroyed. Brahmã’s night is as long as his day. Therefore, one of Brahmã’s night and day together lasts for 8,640,000,000 human years. The lower ten loks of the brahmãnd are therefore destroyed daily. At the end of the day, a new set of loks are created, which in turn will be destroyed as well. This is called nimit-pralay, which is the duration of Brahmã’s whole day. 13 “Thirty days of Brahmã make one month; twelve months make one year; and a hundred years is the lifespan of Brahmã. When Brahmã dies, the brahmãnd, which consist of the fourteen loks, is destroyed. Then, all the entities that have evolved out of Prakruti are absorbed back into Prakruti. This is called prãkrut-pralay. 14 “The fourth type of destruction is ãtyantik-pralay. This is when countless millions of brahmãnds are destroyed. At that time, even Prakruti-Purush draws countless brahmãnds within itself, and is then eclipsed by the light of Akshar. This is called ãtyantik-pralay. 15 “At the time of creation, everything evolves from Prakruti-Purush in the exact reverse order from which it was absorbed during the time of destruction. I have therefore described the four types of destruction. 16 “The third type of destruction, prãkrut-pralay, is the end of the lifespan of Brahmã. A jeev misuses its human body, which it receives after 350,000,000 prãkrut-pralays, for the sake of worthless worldly pleasures and by the refuge of a false guru. As a result, it has to suffer the torments of Yam-Rãj and the agonies of the pits of Narak. BHUGOL KHAGOL Moreover, it receives another human birth in a place where kalyãn is attainable only after passing through the sufferings of the cycle of 8.4 million life forms (after another 350,000,000 prãkrut-pralays). This is the interval before a jeev receives a human birth again. 17 “Therefore, having understood this today, and having sought the refuge of a sadguru, who is the granter of kalyãn, and having kept your body, indriyas, and antah-karans in accordance with his wish, make every effort for the benefit of your ãtmã and reach the dhãm of Bhagvãn. If you do not realise this fact today and waste this human body, which is instrumental in attaining moksh, you will have to wait for the aforementioned time before you receive another chance like this. Only after such suffering and only at the end of that interval will you receive another opportunity to attain moksh, and that too if you make every effort for it. If you do not, you will not attain moksh. This is a fundamental principle. The wise should think about this. On the other hand, fools will never understand this since they have no respect for the Shrutis or Smrutis.” || Bhugol Khagol || || End of Bhugol Khagol || GLOSSARY Glossary A abhedhya Indivisible. abhimãn Ego. Arrogance. The feeling of ‘I am something’. abhishek The pujã performed by bathing Bhagvãn with five items: milk, yoghurt, ghee, honey, and sugar. ãchãrya 1) A person who establishes a religious philosophy. 2) Head of a sampradãy, who protects dharma. A spiritual leader and guru, who initiates a satsangi into the sampradãy. There are two ãchãryas in the Swãminãrãyan Sampradãy; one for northern India (Amdãvãd Gãdi), and one for southern India (Vadtãl Gãdi). They are decedents of Dharma-Dev (the father of Swãminãrãyan Bhagvãn). Sahajãnand Swami adopted Ayodhyãprasãdji from His elder brother Rãmpratãpji, and adopted Raghuvirji from His younger brother Ichhãrãmji. Both sons then became the first two ãchãryas of the Swãminãrãyan Sampradãy. The ãchãrya a satsangi follows depends on where they live: satsangis living in northern India fall under the Amdãvãd region, and satsangis living in southern India fall under the Vadtãl region. achhedhya Unbreakable. Cannot be cut or divided. achyut Indestructible. Never dies. adham-udhãran Saviour of sinners. Frees sinners from the cycle of birth and death, so they can attain kalyãn. adharma Unrighteousness. Immorality. Sin. The opposite of dharma, which causes dharma to decline. adhibhut 1) Organs of the indriyas. The sthul body of the jeev. 2) Five mahã-bhuts. The sthul body of Virãt-Purush. adhidev 1) Main dev of the indriyas of the jeev. 2) Main dev of the indriyas of Virãt-Purush. adhyãtma 1) Indriyas of the jeev. 2) Indriyas of Virãt-Purush. Advait Non-dual. The philosophy greatly proposed by Shankar- Glossary Ãchãrya that states that the ultimate reality is only one substance – nirgun brahm – and that all else is merely an illusion. ãgnã A command. agni Fire. Agni-Dev The dev of fire. ahankãr 1) Ego. The sense of ‘I-ness’. 2) One of the four antah-karans, with the functions of giving rise to the sense of self and individual existence. It is a product of maha-tattva from which the remaining tattvas are produced. By nature, it is passive, dense, and totally ignorant. ahinsã 1) Non-violence – mentally, verbally, and physically. 2) One of the panch-vartmãn: do not kill other living beings, and do not eat meat. Ãhir A class of people of the vaishya varna traditionally engaged in commercial activities. aishvaryãrthi A person who worships Bhagvãn with the intention of earning powers to create the world. He is the lowest type of bhakta. [Ashlãli – 1] akartum The non-doer. Bhagvãn does not do anything, as He has delegated responsibilities to devs. ãkãsh Space. One of the five bhuts, from which the physical world (Virãt-Purush) is formed. It provides space for all jeevs, is the cause of the internal and external activities of their bodies, and is also where the prãns, indriyas, and antah-karans reside. Ãkãsh is the greatest of the five bhuts, as it supports and pervades all of the other four bhuts, yet remains unaffected by them. Akshar 1) Imperishable. In his personal form, Akshar serves Bhagvãn in Akshardhãm, and takes birth on earth as His ideal bhakta (sat-purush). Both forms are human in appearance. In his impersonal form, Akshar is the dhãm of Bhagvãn called Akshardhãm. In his all- pervading anvay form, Akshar is called Chidãkãsh. Glossary Also referred to as Akshar-Brahm or Brahm. 2) Second-highest of the five eternal entities (jeev, ishvar, Mãyã, and Akshar, and Parbrahm). Akshar-Brahm See Akshar. Akshardhãm 1) 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. akshar-mukta 1) A jeev which has qualities similar to those of Akshar. Used to describe the spiritual state of akshar-muktas. The highest level of faith or spiritual status is to become akshar-rup and worship Bhagvãn. [Loyã – 12]. 2) Is also sometimes used to describe things that have attained qualities similar to Akshar through his contact, [Gadhadã II – 13] attained ultimate kalyãn, and resides forever in Akshardhãm with a divya body. Akshar-Purush See Purush. akshar-rup 1) Like the form of Akshar. 2) Possessing qualities similar to those of Akshar. Same as brahm-rup. akshi-vidyã Knowledge of the eyes. A type of brahm-vidyã by which a person sees his ãtmã and the murti of Bhagvãn through his eyes. [Loyã 15]. alok A region beyond this lok. alokik Divine. Magnificent. That which is found in Akshardhãm is described as alokik. Amãs New moon. The last day of a lunar month; the 15th day of the dark half of an Indian calendar month. amrut Nectar. A magical liquid churned from the ocean by the devs and the demons, and it was known to grant immortality to those who drink it. However, this means the ãtmã is unable to break free from the cycle of births and deaths. Amrutdhãm See Akshardhãm. Glossary analpakshi Bird of fire. Large, legendary bird that never lands on the ground and it has the strength to carry seven elephants. ãnãnd Blissful. Enjoyable. Happiness. Anant-Apãr See Akshardhãm. andaj Born from an egg. Life-forms born from eggs (birds, reptiles, and amphibians). angarkhu A long-sleeved, upper garment that is made of a thin cloth. It reaches down to the knees, and is tied with strings on the left side of the chest. Aniruddha One of the four forms of Bhagvãn’s Vishvarup svarup. His role is to teach dharma, and to cause the creation of the brahmãnd (Virãt-Purush). During the state of creation, Virãt-Purush worships Aniruddha. ankush An instrument used to control an elephant. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn enables a bhakta to control his mind, and to become strong in worshipping Bhagvãn. antah-karan Inner ability. The complete mind which is made up of four parts: man (generating thoughts and desires); buddhi (consolidating thoughts, making decisions and resolutions, forming convictions, or discriminating); chitt (repeatedly contemplating or focusing); and the ahankãr (forming a sense of being). It is also referred to as a singular as all four are parts make up one antah-karan, but usually referred to as being four different antah- karans. antar-drashti To 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. antaryãmi 1) Inner controller. Power of Bhagvãn to reside within a jeev and ishvar, and control its each and every action. This means that Bhagvãn knows its deepest thoughts and feelings. 2) The knower of all thoughts of everyone, everywhere. antya End. Final. Glossary anu An essential, universal, and atom-like unit of matter. Smallest building block of creation. anvay Not separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7]. anyathã-kartum The all-doer and non-doer. Even though Bhagvãn is the cause of everything, He does not do anything Himself. He has delegated responsibilities to the devs. For example, Kãl and is responsible for death. apsãrã A beautiful, heavenly dancer. archimãrg Road of fire. Is traditionally thought of as the path to the sun, but it is also the path to the dhãm of Bhagvãn which is taken by the jeev after death. ardha-chandra Half moon. A chihn on Swãminãrãyan Bhagvãn’s left foot. The moon symbolises peace. A bhakta performing dhyãn on this chihn overcomes all miseries and experiences inner peace and profound happiness. Also, just as the night-lotus blossoms due to the light of the moon, the bhakta blossoms with bhakti and shraddhã through the light of Bhagvãn. ardhamãtrã Half a letter. ãrta A person who is distressed from having fallen from the path of attaining siddh-dashã, but still wishes to attain it. One of the four types of bhaktas. arth One of the four purushãrths, allowing for the fulfilment of desires for material objects, in particular wealth. [Amdãvãd 5]. arthãthi A person who desires material objects, such as material pleasures and powers. One of the four types of bhaktas. ãrti A form of worship, in which lighted wicks, soaked in ghee, are gently waved before the murti of Bhagvãn, and is accompanied by a song that praises Him. The flame acquires the power of Bhagvãn. Bhaktas then pass their down-turned hands over the flame and then raise their palms to their forehead – the blessings of Bhagvãn pass Glossary from the flame to the bhakta. The ãrti of a dev or great person can also be performed (but not at the same time as Bhagvãn’s ãrti). ãsan 1) Seat. A sitting posture in yog. 2) Third step of ashtãng-yog, which involves physical exercises of postures to promote concentration. asat 1) False. 2) Temporary, perishable, and changing. Is bound by the past, present, and future. asat-purush A false sant. An asat-purush person believes that all male and female svarups in this world have been created through Mãyã and the Purush, Virãt, and svarup of Bhagvãn, implying that all of these svarups are manifestations of Bhagvãn Himself. He also believes that if his mind is attracted towards a higher or lower svarup of either a male or female, he should perform dhyãn upon that very svarup in order to attain instantaneous samãdhi. asatya False. Imaginary. Illusionary. ãshã To want. Desire. Ashãdh First month of the Ãshãdhi Samvat year, normally falling between June and July. ashram 1) Stage of life. There are four ãshrams in total, each with their duties and responsibilities – brahm-chãrya, grahastha, vãnprasth, and sannyãs. 2) Hermitage. Place where tyãgis live. ãshrit Disciple. Devotee. Follower. ashtakon An octagon. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn grants a bhakta the fruits of ashtãng-yog. He also attains Akshardhãm, which is beyond the eight barriers. ashtãng-yog The practice of focusing and quieting the fluctuations of the mind through various physical and mental practices, and ultimately aiming for the yog, the union with Bhagvãn. The eight progressive steps of ashtãng-yog are: yam (restraint), niyam (observance), ãsan (seat or Glossary posture), prãnãyãm (controlling the prãns), pratyãhãr (withdrawal), dhãrnã (concentration), dhyãn (meditation), and samãdhi (trance). The first four steps are physical practices, whereas the last four steps are mental practices. Ãso Fourth month of the Ãshãdhi Samvat year, normally falling between September and October. ãsopãlav A tall evergreen tree, called Polyalthia longifolia, native to India. Its leaves are used in rituals and on religious occasions as decoration. ãstik 1) A person who believes in the existence of Bhagvãn, and is religious. Opposite of nãstik. 2) Describes people or shãstras that accept the authority and authenticity of the Veds. asur Demon. Evil person. asuyã Similar to envy. ãtmã 1) The pure jeev, which is distinct from the three bodies and three mental states, and distinct from the indriyas, the antah-karans, worldly desires, or any other traces of Mãyã. It is imperishable and eternal, does not undergo births or deaths, and it leaves a physical body after that body dies and assumes another physical body. Infinite in number. 2) That which pervades, inspires, and controls. ãtmã-nishthã Knowledge of the jeev. The belief that a person is an ãtmã, which is imperishable and eternal. ãtmã-nivedi A person who offers ãtmã-nivedanam, the ninth type of bhakti. A bhakta who has totally surrendered jeev to Bhagvãn. A person whose every action is an offering to Bhagvãn and who has Bhagvãn at the centre of his every action. ãtyantik Ultimate. Final. ãtyantik kalyãn See moksh. ãtyantik-pralay Final destruction. Destruction of all of the countless millions of brahmãnds, when even Prakruti-Purush draws Glossary in countless brahmãnds within itself, and is then eclipsed by the light of Akshar. In ãtyantik-pralay, only Bhagvãn, Akshar, and the akshar-muktas remain. Also called gnãn- pralay. ãval Type of small shrub whose leaves have healing qualities. avasthã State. Condition. Used to describe the three mental states: jãgrat, svapna, and sushupti. avatãr Incarnation of Bhagvãn. He incarnates on Earth for the welfare of society and for the kalyãn of the jeevs. Bhagvãn is always present in Bharat-Khand through these incarnations or His sãdhus. He assumes various avatãrs according to whichever task needs to be accomplished in whichever place, and each avatãr possesses varying amounts of Bhagvãn’s power. Descriptions of many avatãrs are listed in the shãstras; ten are regarded as major avatãrs, with a greater degree of the presence of Bhagvãn than others. The most common list of the twenty-four avatãrs stated in the Purãns are: [1] Sanakãdik, [2] Varãh, [3] Matsya, [4] Hayagriv, [5] Hans, [6] Yagna, [7] Kurma, [8] Dhanvantari, [9] Mohini, [10] Pruthu, [11] Nãrad, [12] Rushabh-Dev [13] Dattãtrey, [14] Kapil-Dev, [15] Nar-Nãrãyan, [16] Hari, [17] Nrusinh, [18] Vãman, [19] Parshurãm, [20] Vyãs, [21] Rãm, [22] Krishna, [23] Buddh, and [24] Kalki. Of these, the ten major avatãrs of Bhagvãn are: [1] Matsya, [2] Kurma, [3] Varãh, [4] Nrusinh, [5] Vãman, [6] Parshurãm, [7] Rãm, [8] Krishna, [9] Buddh, and [10] Kalki. avatãri The cause of all avatãrs. Swãminãrãyan Bhagvãn. All avatãrs emerge from Him. avidyã Knowledge and understanding of all that has evolved from Mãyã, and is mãyik. False understanding of the nature of reality. Ignorance. avinãshi Eternal. Everlasting. Imperishable. Indestructible. avyãkrut The fundamental body of the three bodies of Virãt-Purush Glossary and other ishvars. Equivalent to the kãran body of the jeevs. [Kãriyãni – 12]. B bãdhitãnu vrutti To recall something that has been falsified. A mental state in which a person fears the possibility of becoming bound again to objects that have already been mentally falsified, and no affection remains. [Gadhadã III – 4]. Badrikãshram 1) An ãshram with orchards of badri-trees – trees bearing small, slightly sour apple-like fruits, called badri-fruits in Sanskrit. 2) The dhãm of Nar-Nãrãyan. Considered to be full of orchards of badri-trees. 3) The muktas that reside in this dhãm are ãtmãs who have been freed from the cycle of births and deaths, but have not yet attained Akshardhãm. So, they perform continuous tap, in order to attain ultimate moksh. bãhya-drashti To look outwards. To look at the world. bãjubandh Decorative jewellery tied around the upper-arm. Swãminãrãyan Bhagvãn often wore bãjubandh made of flowers. Baldevji The elder brother of Shree Krishna. He is considered as a partial avatãr of Vishnu or an avatãr of Shesh, the serpent on which Vishnu sleeps. Baldevji was the symbol of strength, an obedient son, and an ideal brother and husband. Also called Balrãm. Bãl-Mukund The murti of Shree Krishna in His child svarup. berkhã Strings of flowers tied around the wrist. Bhãdarvã Third month of the Ãshãdhi Samvat year, normally falling between August and September. Bhagvad Geetã Song 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. The Glossary Bhagvad Geetã forms a portion of the epic Mahãbhãrat in which Shree Krishna enlightens Arjun on karma, bhakti and gnãn, and inspires him to selflessly fulfil his duty of fighting for dharma and against adharma by the strength and will of Bhagvãn. One of the eight shãstras accepted as trustworthy by Swãminãrãyan Bhagvãn. Bhagvãn God. 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. bhagvan-nishtãrthi A person who has a constant and singular determination for the sevã of the pratyaksha svarup of Purushottam Bhagvãn. He is the best bhakta of all. [Ashlãli – 1] bhãgvat bhakta A bhakta who follows bhãgvat dharma, which consists of dharma, gnãn, vairãgya, and bhakti coupled with the knowledge of Bhagvãn's greatness. bhãgvat dharma 1) Dharma related to Bhagvãn. The dharma which avatãrs of Bhagvãn come to establish, and the dharma which was adopted by Nãrad, the Sanakãdik, Shukji, Dhruv, Prahlãd, Ambrish and other bhaktas. This form of dharma is not different from bhakti itself. 2) Collective term for dharma, gnãn, vairãgya, and bhakti coupled with the knowledge of Bhagvãn's greatness. This will lead a person to become an ekãntik bhakta who crosses Bhagvãn's Mãyã and attains His dhãm. 3) Also called ekãntik dharma. bhãgvati dikshã Initiation into a sampradãy. A person may receive a guru mantra. bhajan Worship. bhakta Devotee of Bhagvãn. A follower of Bhagvãn. Bhakti The devi of bhakti. bhakti Devotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti: Glossary shravanam – listening to kathãs or kirtans related to Bhagvãn. kirtanam – singing or talking about Bhagvãn. smaranam – remembering Bhagvãn. pãd-sevanam – massaging Bhagvãn's holy feet. archanam – performing Bhagvãn’s pujã (ãrti, thãl, smearing sandalwood paste,). vandanam – bowing before Bhagvãn. dãsyam – behaving as the servant of Bhagvãn. sakhyam – behaving as the friend of Bhagvãn. ãtma-nivedanam – unconditionally offering everything to Bhagvãn. Where the ten types of bhakti are mentioned, the tenth type is prem-lakshanã bhakti – profound, loving bhakti. [Gadhadã III – 33] bhang An intoxicating drink produced from cannabis leaves. Bharat-Khand Ancient India, considered to have stretched westward to present-day Turkey, eastward to present-day Burma, and beyond the Himalayan mountain range in the north. Is considered to be the best of the nine khands of Jambu- Dvip because those who attain birth in this region can potentially attain kalyãn due to the constant presence of Bhagvãn's avatãr or Bhagvãn's sant. bhekh-dhãri Sãdhu. Tyãgi. Bhumã -Purush The svarup of Bhagvãn that resides in Avyãkrut. bhut A physical element from which the sthul body of Virãt- Purush (the physical world) is formed. There are five bhuts in total – pruthvi, jal, tej, vãyu and ãkãsh. They are collectively called the five bhuts or five mahã-bhuts. bokãni Cloth tied around the head, with one end crossing from under the chin to cover the ears and cheeks. Worn during cold weather. bordi A tree bearing delicate flowers amid small thorns and small, slightly sour apple-like fruits called bors. Found to grow naturally in unattended fields or jungles due to its resilient roots. Glossary borsali Tiny, delicate, white, and extremely fragrant flowers called Mimusops elengi. The most exotic of all the flowers mentioned in the Vachanãmrut. The flowers grow on a tree, facing downwards. After the flower withers and falls, a green seed pod appears, which ripens into a red berry. brahm 1) A jeev is said to become brahm when it has attained a nirgun state, and all the qualities of Brahm. 2) Believed by shushka-vedãntis to be the nirgun and formless reality, where all else is merely an illusion. Brahm 1) 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). Brahmã The 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. brahm-agni Bhagvãn. When 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, he offers them into brahm-agni. The ãtmã and Bhagvãn then become one. brãhman Priest. A religious and educated scholar traditionally assigned duties of worship, performing rites and rituals, and teaching. The highest of the four varnas (castes) of the ancient Indian social system. brahmãnd Individual 'universe' comprising of a system of fourteen loks. There are countless millions of brahmãnds on various planes. Each brahmãnd, created and sustained by a Pradhãn-Purush pair, contains a trinity of Brahmã, Vishnu, and Shiv as the controlling devs. The fourteen loks of each brahmãnd are: Satya-Lok, Tap-Lok, Jan-Lok, Mahar-Lok, Svarg-Lok, Bhuvar-Lok, Mrutyu-Lok, Atal, Vital, Sutal, Talãtal, Mahãtal, Rasãtal, Pãtãl. brahmarshi A tyãgi or a person engaged in strict tap, with Glossary characteristics like that of a rushi. At a higher level than a rãjarshi. brahmãy Divine. brahm-chãri 1) A brãhman who has been initiated as a tyãgi into the Swãminãrãyan sampradãy. Such brahm-chãris were given special priestly authority, such as personal sevaks to the murtis within mandirs, and as the performers of other religious ceremonies. 2) A person who observes brahm-chãrya; leads a life of celibacy. 3) A person who is in the first stage of life, brahm-chãrya ãshram. brahm-chãrya 1) Celibacy. For tyãgis, eight types of brahm-chãrya have been prescribed, which prevent them from associating with the opposite gender in the following ways: shravanam - listening to or about keertanam - talking to or about keli - frolicking with prekshanam - intentionally looking at guhyabhãshanam - privately conversing with sankalp - fantasising about adhyavasãya - thinking of kriyã - intercourse with 2) For a grahastha male, brahm-chãrya constitutes avoiding all women except his wife, abstaining from sexual relations with his wife on days of vrat, and engaging in sexual relations with her only during the appropriate times. [Gadhadã I – 34]. brahm-chãrya First of the four stages of life, when a person fulfils his ãshram duty as a student and celibate. At the end of brahm- chãrya ashram, a person either gets married and enters grahastha ãshram, or becomes a tyãgi and enters sannyãs ãshram. brãhm-kalp Period of time during the process of creation when Bhagvãn gave all beings, from Brahmã to the smallest blade of grass their bodies, through his own body in the form of Virãt-Purush. Length of brahm-kalp time of one of Brahmã's days (4.32 x 109 human years). Glossary Brahm-Mahol See Akshardhãm. Brahmpur See Akshardhãm. brahm-randhra Spiritual opening in the crown of the head (at the end of the sushumnã nãdi) through which the jeev leaves the body upon death or during samãdhi, and reaches higher loks. A shikhã is kept at the brahm-randhra. brahm-rup 1) Like the form of Brahm. 2) Possessing qualities similar to those of Brahm. Same as akshar-rup. brahm-sattã 1) Formless svarup of Brahm. 2) Also refers to the ãtmã, which is eternal. brahm-svarup Form of brahm. Possessing qualities similar to those of Brahm. Also called akshar-rup. brahm-vidyã Knowledge of brahm. Knowledge that guides a person on the path to Bhagvãn. Bruhaspati The guru of the devs. Buddh An avatãr of Bhagvãn. He incarnated in the svarup of an enlightened sãdhu. He was born a prince named Siddhãrth. A brãhman had predicted that Siddhãrth would either become a great king or a great tyãgi as a result of seeing suffering and death. Siddhãrth eventually left home and became a sãdhu. He attained great peace and knowledge, and became enlightened. He then became known as Buddh. He preached the philosophy of ahinsã to all who could hear Him. He taught that all sorrow comes from attachments and desires, so it's better to abandon all attachments in order to remain happy. buddhi 1) Intellect. Intelligence. 2) One of the four antah-karans, with the functions of consolidating thoughts, making decisions and resolutions, forming beliefs, or discriminating. It possesses the knowledge of all objects and is also the reason for the specific knowledge which all of the indriyas possess. Its inherent features are doubts, belief, sleep and memory. Glossary C chãdar A thick blanket. chãdar A thin blanket. Was used by Shreeji Mahãrãj during the cooler months. chaitanya Consciousness. The substance of the ãtmã. A higher consciousness that is beyond the physical world, which is jad and mãyik. It is indestructible. chaitanya prakruti All things that are chetan or animate, and possess chaitanya or consciousness. Living elements. The element of life (chaitanya), by which this world is upheld. Chaitra Tenth month of the Ãshãdhi Samvat year, normally falling between March and April. chãkhadi Wooden, strapless sandals worn specifically by tyãgis for simplicity and personal discipline. chakor An Indian bird. The chakor becomes hypnotised by the appearance of the full moon. The chakor remains motionless for the entire night, except for its head that slowly follows the moon across the sky, until it bends and finally rests backwards upon the ground. chakra 1) A razor-bladed disc. One of Bhagvãn’s weapons. Also called sudarshan chakra. 2) Wheel. According to yogic practices, chakras are centres of spiritual power and consciousness located within the inner body. The six chakras are: ãgnã, vishuddh, anãhat, manipur, svãdhisthãn, ãdhãr. Each chakra has its corresponding location and dev. chakshu Eyes. Physical organ of sight (one of the indriyas). chameli A flower of the jasmine genus called Jasminum grandiflorum or Spanish jasmine. It has a white colour and extremely sweet fragrance. Usually found to blossom during the month of Shrãvan. The chameli plant is a vine, whereas mogrã and dolariyã (also part of the jasmine genus) are shrubs. Glossary champã A flower of the Plumeria genus. It is white with a yellow, red, or pink centre. chãndlo Small, round red or yellow mark applied in the centre of the forehead indicating that a person is a Hindu. Usually made of either of kum-kum or of sandalwood paste. Chandra-Dev The dev of the Moon. The dev of the man. chãndrãyan Strict form of fasting where a person's intake of food is regulated by the waxing and waning of the moon. For example, one form is to increase food intake from one small piece of food at the beginning of a new lunar month rising to fifteen small pieces on Punam, then decreasing again to a complete fast by Amãs; or, beginning with fifteen small pieces of food at the beginning of a new month and decreasing to a complete fast on Punam, then increasing again to fifteen small pieces by Amãs. Other forms involve having only eight small pieces a day, or four small pieces twice a day, or merely three pieces a day. chãran A heavenly poet. Member of a specific class of people, considered heavenly in origin, as they were employed by devs to compose and recite verses celebrating their exploits. charitra A divine incident of Bhagvãn. chaul sanskãr The ceremony performed when the hair of a child is removed. This is the first time the child’s hair is cut. chetan That which possesses chaitanya (full of consciousness). chhint Indian cotton cloth on which a pattern has been produced by dyeing and hand drawing with a bamboo. Chhint would usually have been made smooth or glossy with a shell or beaten with wooden mallets to produce a shiny surface. chhoglu A bunch of cloth either emerging from the end of a pãgh or left hanging from one side. Sometimes inserted into a pãgh when made of a string of flowers. Chidãkãsh Akshardhãm. Formless and pure chaitanya form of Akshar. By nature, it is the all-supporting and all- Glossary pervading ãkãsh, extremely luminous, not subject to change, and eternal, within which Purush and Prakruti undergo their states of expansion and contraction. Also known as Brahm. chihn A sign. Refers to a birthmark or scar. chintãmani A divine gemstone that fulfils all of the wishes of whomever posses it. chitt Consciousness. One of the four antah-karans, with the functions of contemplating or pondering and especially focusing. Mental impressions and experiences are recorded and recalled from it. The entire world inherently resides in a subtle form within it, and it is itself unchanging, luminous, pure, full of pure sattva-gun and passive. chofãl A thick shawl, made of cotton. chokadi Of four. The time of four yugs (Satya-Yug, Tretã-Yug, Dvãpar-Yug, and Kali-Yug). Also called Mahã-Yug. D dagli Waistcoat with inner lining, usually worn in cold weather. dahar-vidyã Knowledge of the inner ãkãsh. Knowledge of Chidãkãsh. One of the thirty-two types of brahm-vidyã. [Loyã 15]. dambh Hypocrisy. To outwardly pretend to possess a quality to a great extent in order to impress others. dandvat pranãm Bowing down before Bhagvãn. Men perform ashtãng pranãm with eight parts of their body, whereas women perform panchãng pranãm with five parts of the body. The dandvat pranãm symbolises the breaking of our mãn. The mind must be kept on Bhagvãn while performing the dandvat pranam. darbãr Court of residence belonging to a king or ruler, traditionally with a central courtyard surrounded by rooms with balconies. Glossary darshan Seeing. 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]. dãs A servant. Dattatrey An avatãr of Bhagvãn, born to Ansuyã and Atri Rushi. Bhagvãn incarnated in the combined svarup Brahmã, Vishnu, and Shiv. He has three heads (Brahmã, Vishnu, and Shiv) with one body. Dattãtrey had twenty-four gurus: earth, air, sky, water, fire, sun, moon, python, pigeon, sea, moth, bee, elephant, bear, deer, fish, osprey, child, maiden, prostitute, blacksmith, serpent, spider, and wasp. He perceived gun in His twenty-four gurus. He believed that in the world, a man can learn from each and every thing. deh Body. desh A region or place. dev A demi-god who is given powers and responsibilities in the universe, and who lives in a higher lok. Devs are bhaktas of Bhagvãn and follow His ãgnã. devi A demi-goddess. dhãm The divine home of Bhagvãn. Wherever Bhagvãn resides is called dhãm. dhanush A bow; symbolises humility and strength. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn makes a bhakta humble, wise, polite, and fearless. It also enables him to overcome inner enemies. Dhanvantari An avatãr of Bhagvãn. He incarnated in the svarup of the physician of the devs. He introduced the world to Ãyurved medicine and surgery. For this reason, He is known as the father of Ãyurved. Dharma The dev of dharma. dharma 1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion, Glossary responsibility, and duty. 2) The practice of religious disciplines and duties, such as niyams – including honesty, brahm-chãrya, and ahinsã. One of the four attributes of ekãntik dharma. Sometimes referred to as the 'dharma of the four varna and ãshrams’, which are summarised in the panch-vartmãn. 3) One of the four purushãrths, allowing for the fulfilment of a person's personal, domestic, and social duties. dharma- The upholder and protector of dharma. dhurandhar Dharma-Kul Family of Dharma-Dev (Swãminãrãyan Bhagvãn’s father). Swãminãrãyan Bhagvãn’s family. The Ãchãrya of our sampradãy are decedents Dharma-Dev, and are therefore the family of Swãminãrãyan Bhagvãn. Dharma-Rãj The lord of Yampuri, who protects dharma by punishing those who have sinned. Also called Yam-Rãj. Dharma-Shãstra A set of shãstras coding the basic laws and principles of civil and social conduct. They integrate spirituality and political law by including the discussion of creation, stages of life, duties of daily living, tap, and study of the Veds. A part of the Smruti literature. dhãrnã Concentration. The sixth step of ashtãng-yog, which involves focusing the mind to guide the flow of consciousness. dhoti An unstitched, long piece of cloth traditionally worn by males as a lower garment. It is usually wound around the waist with one end tucked in after passing it between the legs. Also known as 'dhotiyu'. Dhruv Star Fixed star. North Star. This star is used by travellers as a useful navigational reference marking due north. Named after a devout bhakta named Dhruv. dhun Form of jap often to the accompaniment of musical instruments. dhvaj A flag. A chihn on Swãminãrãyan Bhagvãn’s right foot. A flag sits above a mandir, and is also carried by the chief Glossary warrior of an army. A flag also symbolises victory. Performing dhyãn on this chihn leads a bhakta to live by the ãgnã of Bhagvãn, just as a flag flutters according to the direction of the wind. It also helps a bhakta overcome lust and other material desires. dhyãn Meditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm. dikshã Initiation into a sampradãy or initiation as a sant. Divãli Series of oil lamps. Last day of the Vikram Samvat Indian year. The day of Amãs of the month of Ãso. Very holy and joyous Hindu festival celebrating the return of Rãm Bhagvãn to Ayodhyã from his fourteen-year exile, and the victory of good over evil - signified by the lighting of oil lamps to dispel the darkness. divya Divine. dolariyã White flower of the jasmine genus called Jasminum sambac, whose blossoming buds are considered to be especially beautiful when swaying in the wind – from which it gets its name. drashtã The seer. Generally refers to the ãtmã as the observer, but can also refer to Bhagvãn as the observer within each ãtmã. drashya 1) Visible. An object of vision. Often referring to the physical body. [Sãrangpur-12]. 2) Also taken to mean the visible world as a whole. dudh-pãk Rich item of food made of sweetened milk and rice, garnished with aromatic spices and nuts. dukad Pair of traditional Indian drums used to provide rhythm during the singing of kirtans. Similar to present-day tablã. durlabh Invaluable. Rare. Precious. Dvait Dual. A philosophical principle that proposes the eternally distinct natures of the jeev and Bhagvãn, as opposed to the principle of the Advait philosophy. This is the philosophy accepted by Rãmãnuj-Ãchãrya, Rãmãnand Glossary Swami, and Swãminãrãyan Bhagvãn. Dvãpar-Yug Third of the four yugs that mark the time-scale of the world. Lasting 864,000 human years, it was an age when purity and righteousness diminished considerably, people lived to be 1,000, and the system of the four varnas came into full operation. dvip Island, or a landmass resembling an island. E Ekãdashi 1) 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]. ekadmal Former sãdhu, who left satang due to some personal misconduct or his inability to conform to the life of a tyãgi, and travels alone without a companion sãdhu. This is against the niyams set by Swãminãrãyan Bhagvãn in which sãdhus should never travel alone. ekãntik The highest spiritual state, in which a person offers perfect bhakti to Bhagvãn along with dharma, gnãn and vairãgya. ekãntik bhakta 1) Highest level of bhakta. A person who offers ekãntik bhakti, perfectly possesses all four of the qualities of ekãntik dharma (dharma, gnãn, vairãgya, and bhakti). 2) A person who has no desires other than Bhagvãn, and who worships Bhagvãn while realising himself to be brahm-rup. [Gadhadã I – 11]. ekãntik dharma Collective term for dharma, gnãn, vairãgya, and bhakti coupled with the knowledge of Bhagvãn's greatness. This will lead a person to become an ekãntik bhakta who crosses Bhagvãn's Mãyã and attains His dhãm. Also called bhãgvat dharma. Glossary ekãntik sãdhu Highest level of sãdhu. A sãdhu who has attained the ekãntik state. F Fãgan Ninth month of the Ãshãdhi Samvat year, normally falling between February and March. feto Long piece of cloth that can be twisted and tied around the head, or placed over the shoulder and tied around the waist. G gadã Mace. One of Bhagvãn’s weapons. gajarã Strings of flowers tied around the forearm. gandh A smell. One of the panch-vishays. Gandh is the physical element of pruthvi, and is perceived by the nose. The characteristics of gandh are fragrance and stench. gandharva A heavenly being engaged in music, song and dance in the loks of the devs. Ganesh The dev known as the remover of obstacles. He is the son of Shiv and Pãrvati, and has the body of a human, and the head of an elephant. His pujã is performed before any religious ceremony or auspicious occasion. Also called Ganpati and Vignavinãyak. Ganesh writes the charitras of Bhagvãn. Garud An eagle. The vehicle of Vishnu. gaupad A cow’s footprint. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn causes the vast material world to become the size of a cow’s hoof. ghadi Duration of time equalling approximately twenty-four minutes. ghee This is clarified butter or pure butter that is formed by heating it until the impurities in it settle to the bottom. Glossary gnãn 1) 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. gnãni A person with gnãn. One of the four types of bhaktas. gnãn-indriya Cognitive sense, through which a person can ‘know'. There are five gnãn-indriyas: hearing (ears), touch (skin), sight (eyes), taste (tongue) and smell (nose). 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. gnãn-pralay Destruction by gnãn. A state of individual understanding in which Prakruti-Purush and the entities evolved from them do not come into view, and a person sees only pure chaitanya, within which only the murti of Bhagvãn resides, but no other forms remain. All mãyik influences are destroyed – as if ãtyantik-pralay has taken place for that particular individual. gnãn-shakti The power of understanding. Aware of actions. When a jeev enters the jãgrat state, Bhagvãn awakens it from unconsciousness through His gnãn-shakti and makes it aware of its actions. gnãn-yagna When 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. Golok 1) The dhãm of Shree Krishna Bhagvãn. 2) Also means Akshardhãm. The prefix ‘go’ means light; therefore, meaning the ‘lok of light’ – Akshardhãm. Gopinãthji The murti of Shree Krishna Bhagvãn. Swãminãrãyan Bhagvãn installed a murti of Gopinãthji Mahãrãj in Gadhadã, which was made to the exact size of Shreeji Glossary Mahãrãj. gopi Protectors of cows. Wives of the cowherds of Vrundãvan present during the time of Shree Krishna. Female bhaktas of Bhagvãn who represent the perfect love and bhakti towards Bhagvãn. gor Jaggery. Sweet food made directly from sugarcane, and is yellow-brown in colour. gorakh-ãsan An ãsan to protect the indriyas. Specific yogic ãsan or sitting posture where a person sits with both heels tucked into the groin, the toes folded under the buttocks, and the large toes held by the hands from behind the back. Considered to help in preventing the ejaculation of semen, and therefore helping in the observance of brahm-chãrya. Also known as goraksh-ãsan or bhadrãsan. grahastha Householder. A person who is married. A person who is in the second stage of life, the grahastha ãshram. grahastha ãshram Second of the four stages of life, when a person enters married life to fulfil the duties of a householder. At the end of grahastha ashram, a person enters vãnprasth ãshram. grahn Nose. Physical organ of smell (one of the indriyas). guchh Bunches of flowers, usually placed above the ears or in the pãgh. gulãb Rose. guldãvadi Flower of the chrysanthemum genus, found to blossom unusually out of season. Also known as sevati. gun 1) Good quality or trait. (pronounced goon) 2) Principle quality of Prakruti or Mãyã. There are three in total: sattva-gun (goodness and awareness), rajo- gun (passion and desires), and tamo-gun (darkness, ignorance, and laziness). All beings are affected by the influence of one or a combination of these three gun of Mãyã until they become gunãtit. The gun bring out different types of moods in a person: a person in sattva-gun is calm, and peaceful; a person in rajo-gun Glossary is desirous, and enthusiastic; a person in tamo-gun is volatile, lazy, and drowsy. gunãtit Beyond the three gun of Mãyã (sattva-gun, rajo-gun, tamo- gun). That which has no trace or influence of Mãyã. guru A teacher. He will guide you on the path of kalyãn. gutko A small notebook. H hajãri Marigold. A large, yellow-orange flower. Hanumãnji A dev with the svarup of a monkey. He is courageous, brave, and a loyal bhakta of Shree Rãm. Hari An avatãr of Bhagvãn. He incarnated in His four-armed svarup to save an elephant from being killed by a crocodile. He cut off the crocodile’s head with His chakra. haribhakta A bhakta of Shree Hari. A bhakta of Swãminãrãyan Bhagvãn. harmo A small tree which blossoms with white flowers, found generally in the Kutch region of Gujarãt. Hayagriv An avatãr of Bhagvãn. He incarnated in the svarup of a horse. Brahmã had become tired of his creative duties, and he wanted to rest. As night was approaching, Brahmã yawned, which caused all the four Veds to come out from his opened mouth. A demon who lived near him in disguise, abducted the Veds. Bhagvãn took birth as Hayagriv to kill the demon and protect the Veds. hinsã Violence. Hiranyagarbh An avatãr of Bhagvãn. hruday-ãkãsh Space within the heart. Spiritual region of the heart. The inner self. Place where the jeev resides. I Glossary ichhã-shakti The power of free will. Whatever object is desired by the jeev, is acquired with the help of Bhagvãn’s ichhã-shakti. idã nãdi Nerve or channel of a feminine nature transmitting physical and emotional energy within the inner body of a person, where the current of energy flows downward and ends on the left side of the body. One of the three major nãdis: the idã nãdi, the pingalã nãdi, and the sushumnã nãdi. Indra The king of the devs. He resides in Svarg-Lok. indriyas A 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) irshyã Jealousy of a quality of or skill. A person with irshyã cannot tolerate others being honoured and cannot tolerate their greatness; and they act to harm the person they are jealous of. [Sãrangpur – 8]. ishta-dev The preferred murti of Bhagvãn that worshiped by a person. Our ishta-dev is Swãminãrãyan Bhagvãn; but, the ishta-dev of Swãminãrãyan Bhagvãn was Shree Krishna. ishvar 1) Infinite in number. Similar to the jeev with respect to being bound by Mãyã, but are involved in the creation, sustenance, and destructions of the brahmãnds, and are therefore given greater powers by Bhagvãn. Brahmã, Vishnu, Shiv and all entities greater than them upwards to Prakruti-Purush, are considered ishvars. Glossary 2) Second of the five eternal entities – jeev, ishvar, Mãyã, Brahm, Parbrahm. Ishvar See Bhagvãn. J jad Lifeless. Non-living. Has no ãtmã. Opposite of chaitanya. That which is without consciousness. jad prakruti 1) Eight non-chaitanya (lifeless) components of the world: pruthvi, jal, tej, vãyu, ãkãsh, maha-tattva, Pradhãn-Prakruti and Mul-Prakruti. 2) The Bhagvad Geetã mentions these to be pruthvi, jal, tej, vãyu, ãkãsh, man, buddhi and ahankãr. [Loyã – 7]. jãgrat Awake. One of the three mental states. The jãgrat state is the result of the sustenance state of Virãt-Purush. It is full of sattva-gun and is located in the region of the eyes. In the jãgrat state, the jeevãtmã is known as vishva, and is conscious of its sthul body. [Sãrangpur – 6]. Jain A follower of Jainism – the non-Vedic religion of India propagating strict ahinsã, tyãg, and karmas as being the only factor responsible for creation and the continuing unfolding events and activities of the world. According to Jain philosophy, karmas themselves can grant their own rewards. Therefore, Bhagvãn is not a necessary element of their philosophy. jal Water. Liquid matter. One of the five bhuts, from which the physical world (Virãt-Purush) is formed. It binds pruthvi and other substances, and it also softens and moistens all objects. It satisfies and sustains all life-forms, it quenches thirst, and suppresses heat. jal-basti Flushing with water. A strict yogic practice to help cleanse the inner parts of the body, which in turn helps in the observance of brahm-chãrya. The practice involves standing in waist-high water and drawing in water through the anus, swirling the water around the stomach, and then discharging it again through the anus. Another version of the practice involves drawing in water through Glossary the genitals and then flushing it out either through the genitals or the anus. jãmbu A berry. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn ensures that a bhakta loses interest in everything else and feels that all worldly affairs are worthless. jãmo A long-sleeved, upper garment that is made of a thick cloth, with rich embroidery. It reaches down below the knees, and is tied at the waist with long strings. jangam Mobile. Animate. Life-forms such as humans, animals, and birds. Janmãshtami Birthday of Shree Krishna – Shrãvan vadi 8. A fast if kept on this day, and it is celebrated with great festivity. jap Continuous chanting or writing of the holy name of (pronounced jup) Bhagvãn. jarãyuj Born from a womb. The life-forms born from wombs (all mammals, including humans). jav A barley grain. A chihn on Swãminãrãyan Bhagvãn’s right toe. Performing dhyãn on this chihn destroys all sins, purifies the mind, and grants a person with the knowledge of ãtmã and Paramãtmã. It also ensures enough worldly wealth and comforts. jeev 1) 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. jeevãtmã See jeev. jhãnjh Pair of small, cymbals – slightly larger than manjirãs - used in the accompaniment of other percussion Glossary instruments. jignãsu A person who seeks knowledge of the ãtmã (ãtmã-nisthã). One of the four types of bhaktas. Jyeshth The twelfth month of the Ãshãdhi Samvat year, normally falling between May and June. K kailãs The place where Shiv resides and performs tap. kaivalyãrthi A person who worships only Bhagvãn in order to experience the ãtmã. He is of an intermediate level. [Ashlãli – 1] kãl Time. The continuous phenomenon of the progression of existence and events. It allows for the past, present and future, and ultimately leads to the destruction of all things. [Loyã – 9]. Kãl Cause of death. A dev that remains in the ãgnã of Bhagvãn, but carries out his duties of his own free will. If Bhagvãn wishes, He may interfere with Kãl’s duties. kalash A brass water-pot. A chihn on Swãminãrãyan Bhagvãn’s left foot. By performing dhyãn on this chihn a bhakta attains total fulfilment and becomes akshar-rup. A kalash occupies the highest point on the shikhar of a mandir, and so the bhakta attains the highest dhãm, Akshardhãm. Kali-Yug Age of Darkness. Fourth and present of the four ages that mark the time-scale of the world. Kali-Yug began in 3102 BCE, after Shree Krishna Bhagvãn left the earth. It lasts for 432,000 human years, of which over 5,000 years have already passed. The current Kali-Yug is estimated to end in the year 428,889 CE. Kali-Yug is when purity and righteousness have thoroughly diminished in comparison to what they were in Satya-Yug. People generally live to be not more than a hundred, and svabhãvs prevail in greater abundance than ever before. Kalki An avatãr of Bhagvãn that is still yet to appear on earth. Bhagvãn will incarnate in the svarup of a destroyer who Glossary will come riding on his white horse with his blazing sword in his hand. He will take birth towards the end of this Kali-Yug. Kalki will punish and kill the evil sinners of the world. The universe will then be destroyed. kalp-vruksh A special tree possessing the magical power to fulfil the wishes of anyone who sits under it. It is one of the fourteen divine objects that emerged from the samudra manthan. The kalp-vruksh lives for one kalp (4,32 x 109 years). kalyãn 1) 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. kalyãn-kãri Liberating. The cause of kalyãn. The cause of moksh. That which causes a jeev to break free from the cycle of births and deaths. kãm 1) Lust. Passion. Desire. [Gadhadã I – 73] 2) One of the four purushãrths, allowing for the fulfilment of a person's personal and social desires. kamal A lotus. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn enables a bhakta to remain free of material attachments and focus his mind at the feet of Bhagvãn. Just as a kamal is able to blossom even in muddy water, similarly, a bhakta is able to remain free of material attachments, despite fulfilling all his worldly duties obligations. Just as a kamal does not sink into water, a bhakta is not submerged by the forces of inner enemies, attachments, and material pleasures. kamandalu A wooden water pot, with a handle. Kãm-Dev The dev of lust and passion. Kanbi A class of people of the Vaishya varna traditionally engaged in farming and rearing cattle. kanishth Lowest. kanthi Double-threaded necklace; usually made of tulsi beads, received by satsangis upon initiation into the Glossary Swãminãrãyan Sampradãy, and worn as a sign of their connection to Bhagvãn. kapat Deceit. To deceive someone by showing false actions and behaviour. Kapil Geetã A portion of the Shreemad Bhãgvat consisting of Kapil- Dev's teachings to His mother, Devhuti. Kapil-Dev An avatãr of Bhagvãn. He incarnated in the svarup of a rushi to compile all the divine knowledge that had been destroyed. He gave the knowledge of the Sãnkhya philosophy to his mother Devhuti, which was later written in the Shreemad Bhãgvat by Vyãsji. kãran Fundamental. One of the three bodies of the jeev. It is the fundamental body, consisting of the jeev's desires, which causes the jeev to take birth again. The kãran body itself is ignorance that has been fused with the jeev. It retains the jeev's sanchit karmas and is the cause of the sthul and sukshma bodies just as a seed is the cause of a tree. karma Action. Deed. Any thought, word, or deed that will sooner or later reap its consequences. Karmas of a person are linked to their rewards (cause and effect). Bhagvãn is the giver of the rewards of the karmas; good deeds reap pleasant rewards, and bad deeds reap painful fruits. Karmas remain with a jeev until it has received its rewards. There are three types of karmas: sanchit karmas (deeds accumulated over infinite births), prãrabdha karmas (deeds whose consequences are already set in motion) and kriyamãn karmas (deeds whose consequences are in the process of being formed). karma-indriya Conative sense, through which a person can perform actions. The organ that is the physical aspect of a sense. There are five karma-indriyas: speech (voice), handling (hands), walking (feet), excretion (anus) and procreation (genitals). 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 Glossary body, whereas the indriyas (senses) are distinct from the physical body. karma-yogi A person is striving for karma-yog (yog through activities). Term used for a grahastha bhakta who has not renounced his/her worldly duties completely – as opposed to a sãnkhya-yogi – but is nevertheless sincerely striving for yog or kalyãn. Refers to the many grahasthas in the time of Swãminãrãyan Bhagvãn who chose to totally commit and dedicate their lives to satsang. karnikãr A red or yellow scented oleander flower called Thevetia neiifolia. The yellow karnikãr are single flowers about 5cm in length, whereas the red karnikãr are clustered on one flower stalk. The karnikãr mentioned in the Vachanãmrut refers to the red karnikãr. Kãrtik Fifth month of the Ãshãdhi Samvat year, normally falling between October and November. kartum The all-doer. Bhagvãn does everything and is the cause of everything. kathã Religious talks and discussions. Kãyasth Community of people or a person born of brãhman and kshatriya parents, traditionally engaged in political affairs. kediyu A long-sleeved, upper garment that is pleated at the chest, and reaches down to the waist. Approximately twelve feet of cloth is used up in the pleats. keval-gnãn Perfect or ultimate gnãn, as described in the nãstik philosophy. The final state of realisation. khand Continent. Large land mass or region. khes Piece of cloth that can be worn as a shawl to cover the upper body, or worn as a dhoti to cover the lower body. khir Rich item of food made of sweetened milk and rice, garnished with aromatic spices and nuts, and usually served hot. kinkhãb Fine silken fabric brocaded with golden or silver threads, originally made only in Egypt. Glossary kirtan Divine songs about Bhagvãn and His charitras, usually sung to the accompaniment of musical instruments. kodrã Low quality of grain lacking in nutrition. Similar in size and shape to mustard seeds, but white in colour. Stored in times of famine because of its resilience against extreme weather conditions and time, but generally eaten only by the poor. Krishna 1) 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. kriyã Deed. Action. kriyamãn karma Deeds whose consequences are in the process of being formed. Current deeds - including words and thoughts - which will eventually be added to the stock of karmas (sanchit karmas) until they 'ripen' to give rewards as prãrabdha karmas, either later in the present life or in a future life. kriyã-shakti The power of application. Whatever action a jeev engages in, it does so with the support of what is known as Bhagvãn’s kriyã-shakti. krodh Anger. [Loyã – 1] kruchhra Form of strictness which involves regulating the intake of chãndrãyan food over prolonged periods of time, generally performed as a form of prãyshchit for a grave sin. kruchrãti kruchhra Form of harsh tap which involves a twelve-day vrat: drinking water once daily for the first nine days, followed Glossary by three days of complete fasting. krutaghni An ungrateful and selfish person. [Gadhadã I – 10] kshatriya Person of power and courage, traditionally responsible for the formation and enforcement of law within society, as well as its safety. Rulers and warriors of society. The second of the four varnas (castes) of the ancient Indian social system. kshetra 1) Field. Territory. Place of dwelling. 2) Often used with kshetragna to describe a relationship similar to that between some land and its owner – the kshetra is the land, and the kshetragna its owner. kshetragna Knower of kshetra. Often used with kshetra to describe a relationship similar to that between a landowner and his land – kshetragna is the owner, and the kshetra is the land. Used to describe the ãtmã as the master (kshetragna) of the three bodies (kshetra). Also used to describe Bhagvãn as the master (kshetragna) of all jeevs, ishvars, and Brahm (kshetra). [Panchãlã – 3]. Kuber A dev who is the personal accountant of the other devs. kudã-panthi Follower of a cult whose beliefs are against the teachings of the Veds. They falsely state the five 'M’ as a means to kalyãn. They are: madya (alcohol), mãns (meat), matsya (fish), mudrã (occult markings on the body), and maithun (illicit sex). One of the four types of kusangis. kum-kum A fine, red powder – traditionally made of saffron – used by Hindus during worship. It is also applied to the forehead to form a chãndlo. kunjar-kriyã Elephant act. A strict yogic practice to help cleanse the inner parts of the body - which in turn helps in the observance of brahm-chãrya. The practice involves drinking a considerable amount of water, swirling it around the stomach, and then discharging it out again through the mouth. Kurma An avatãr of Bhagvãn. He incarnated in the svarup of a turtle. During the samudra manthan (churning of the ocean), the Mount Mandarãnchal that was used to churn Glossary the ocean, began to sink into the soft ocean bed. Bhagvãn assumed the avatãr of a turtle, and went into the ocean where His shell was used as a pivot to churn the ocean with the mountain. kusang The association of an evil person. kusangi A person who is bad company. A kusangi has a bad influence on someone’s progress in satsang, and leads them astray from satsang. There are four types of kusangis: shakti-panthi, kudã-panthi, shushka-vedãnti, and nãstik. L lãdu Sweet item of food made principally of flour, ghee, and gor or sugar, shaped into small balls. Lakshmi A devi (goddess) who is the wife of Vishnu. She is the devi of wealth. Therefore, money and gold is also called Lakshmi. She eternally remains in the sevã of Bhagvãn. Lakshmi-Nãrãyan The murti of Lakshmi and Vãsudev-Nãrãyan. lav Duration of time equalling approximately 1/150 of a second, or 1/16 of the time taken to blink. leelã A divine action performed by Bhagvãn. lobh Greed. Craving for wealth. lok Place. Region. World. M mad Arrogance. Mãdhvi Sampradãy A sampradãy that follows the philosophy of Mãdhvã- Ãchãrya, a 13th century South Indian Vaishnav ãchãrya. He proposed a principle that states there is an essential and eternal distinction between Bhagvãn and all other beings. Glossary madhyã 1) Intermediate. Medium. 2) Used to describe the gopis. The madhyã gopis would never become angry with Bhagvãn and would never speak harsh words. However, by using their shrewdness, they would use cunning methods to conceal their selfishness from others and do whatever they pleased while also doing whatever pleased Bhagvãn. Therefore, they would not do only that which pleased Bhagvãn. [Sãrangpur – 15] madhyam Medium. Intermediate. madhyamã When the ‘parã’ speech reached the throat of Virãt- Purush, it became known by the name of ‘madhyamã’. Mãgdhi Dialect specific to Magadh, the southern region of present-day Bihãr. It is the language of the ancient Jain and Buddhist shãstras. Mãgshar Sixth month of the Ãshãdhi Samvat year, normally falling between November and December. Mahã Eighth month of the Ãshãdhi Samvat year, normally falling between January and February. Mahãbhãrat The 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. mahã-bhuts Major elements. Collective term for the five physical elements that evolve from tãmas-ahankãr and from which the physical world is formed. They are: pruthvi (earth or solid matter), jal (water or liquid matter), tej (light or energy), vãyu (air or gaseous matter), and ãkãsh (space or vacuum). Each one has a root cause, called its tanmãtrãs or vishay: smells, tastes, sights, touch, and sounds. Mahã-Mãyã See Prakruti. Mahã-Purush 1) Also called Mul-Purush, Akshar-Purush, and Purush. 2) The svarup of Bhagvãn that resides in Shvet-Dvip, and gives darshan to the niranna-muktas. maha-tattva Major element. Equivalent to the chitt of the jeev, but on Glossary an immense level. First of the entities produced by Pradhãn-Purush. The entire world resides within it in a subtle form. It is itself unchanging, luminous, pure, and full of pure sattva-gun. [Gadhadã I – 12]. Mahã-Yug The time of four yugs (Satya-Yug, Tretã-Yug, Dvãpar-Yug, and Kali-Yug). Also called chokadi. mãlã A rosary made of 108 beads, which is usually made of tulsi or sandalwood. The mãlã is turned with the right hand, by placing it over the middle finger and moving each bead one by one with the thumb, while reciting “Swãminãrãyan”. malãr A musical rãg of Indian music. Considered to induce rainfalls if sung correctly. man Mind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas. mãn Pride. When a person wants someone else to acknowledge them as superior. manan To think about. Contemplation. To mentally think over a talk, and to discard parts of the talk which are not needed and to retain the parts of the talk which are useful. mandal Group or assembly. In the time of Swãminãrãyan Bhagvãn, the sãdhus were often formed into groups, within which they travelled and preached in different regions. mandir Temple. Sacred Hindu place of worship. manjirã Pair of small, cymbals used in the accompaniment of other percussion instruments. manomay chakra The mind in the form of a wheel. The mind, seen as a constantly turning wheel, whose ten spikes are taken to be the ten indriyas. [Sãrangpur – 7]. manovahã nãdi Nerve or channel in which the mind resides, transmitting energy within the inner body of a person and allowing the flow of desires and thoughts. Glossary mãnsi pujã Mental worship. Form of worship in which a person devoutly performs pujã of Bhagvãn mentally - exactly as he would physically. mantra 1) A repeated word or phrase. 2) A sacred verbal phrase repeated in prayer, or meditation, such as ‘Swãminãrãyan’. Wicked people use mantras to cast evil curses. Manu Manu is responsible for overseeing the first stages of all life forms in the new cycle of creation and he lives for the entire cycle. Manu and his wife become the first parents for each cycle (Adam and Eve). In one day of Brahmã, fourteen Manus reign and die. The duration of the reign of one Manu is 306,720,000 human years, and is called a manvantar. Fourteen Manus are created and destroyed during one day of Brahmã. manvantar The duration of the reign of one of the fourteen Manus that reign sequentially during one day of Brahmã. Duration of time equalling 306,720,000 human years. Mãrgi A Follower of the Vãm-Mãrg (cult of lust), an anti-Vedic cult that promotes illicit sex and other prohibited practices as a means to kalyãn. matsar Jealousy of objects. Jealousy that arises in a person when someone else has a better object or item than himself. [Kãriyãni – 6]. Matsya An avatãr of Bhagvãn. He incarnated in the svarup of a fish when a flood destroyed the world. He saved humanity by saving Satyavrat from the great flood. Satyavrat became the first human in the new world, and became known as Manu. He also saved the Veds text from the flood. As Manu was lonely, he prayed for children, and was granted a wife. Manu and his wife become the first parents for each cycle (Adam and Eve). Manu is responsible for overseeing the first stages of all life forms in the new cycle of creation and he lives for the entire cycle. Matsya A fish. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn grants a bhakta with a stable mind. It also empowers him to live life absorbed in Glossary the murti of Bhagvãn. mãyã That which obstructs a bhakta from focusing on Bhagvãn. [Gadhadã I – 1]. Mãyã 1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm). mãyik That which is composed of the products of Mãyã. False. Worldly. That which is destroyed. medi A small room above a house or a mansion. mogrã A flower of the jasmine genus called Jasminum sambac or Arabian jasmine. It has a white colour and extremely sweet fragrance. Traditionally used in offerings to murtis of Bhagvãn. moh Infatuation. Attraction. Mohini An avatãr of Bhagvãn. He incarnated in the svarup of a beautiful lady. After the devs and demons had churned the oceans to extract the nectar that would give them immortality, there was a fight over the possession of the urn. Bhagvãn realised that if the argument continued for long then the nectar would spill out and be lost forever. He also did not want the demons to drink any of the nectar. So, He appeared as Mohini, a lady of great beauty. Both the devs and the demons stopped fighting and were attracted to Her beauty. Flaunting Her charms, Mohini convinced both the devs and the demons that she would distribute the nectar. moksh Liberation. Salvation. Breaking free from the cycle of Glossary births and deaths. To attain Akshardhãm. Moksh-Dharma A portion of the Mahãbhãrat consisting of Bhishma's teachings from his bed of arrows to Yudhishthir after the end of the Mahãbhãrat war. moliyu Rich fabric with silky finish woven with golden or silver threads and detailed, decorative edges. mrudang Type of double-sided drum. Indian percussion instrument played to supply rhythm in the singing of kirtans. mugdhã 1) Lowest. 2) Used to describe the gopis. The mugdhã gopis would often lecture Bhagvãn and say, ‘We have gone out of our way doing things for you, yet you do not take even the slightest notice of us’. Furthermore, if they were teased further, they would be upset with Bhagvãn, and speak such harsh words that a person would feel they will soon fall from the path of Bhagvãn. mukta Free. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17]. mukti To become free. Kalyãn. Moksh. Those who are bhaktas of Bhagvãn do not desire any of the four types of mukti: to reside in the dhãm of Bhagvãn; to stay near Bhagvãn; to assume a svarup similar to Bhagvãn; and to attain powers similar to Bhagvãn. A nishkãm bhakta of Bhagvãn does not wish for any of these. Instead, he only wishes for Bhagvãn’s sevã. [Gadhadã I – 43]. Mul-Prakruti See Prakruti. Mul-Prakruti- See Prakruti-Purush. Purush Mul-Purush See Purush. Glossary mumukshu A person in search of moksh. muni Sãdhu. muni-mandal Group or assembly of munis. murti 1) 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. N nãdi Nerve 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. Naimishãranya 1) Wherever the jagged edges of the manomay chakra are Kshetra worn away. A person should understand the mind to be the manomay chakra, and the ten indriyas to be its jagged edges. Wherever those jagged edges of the mind (the indriyas) wear away and become blunt, that place should be known as Naimishãranya Kshetra. Religious deeds (jap, tap, vrat, dhyãn, and pujã) commenced in that place flourish rapidly, day by day. Naimishãranya Kshetra should be known to be wherever Bhagvãn’s ekãntik sant resides. 2) A tirth in India. naishtik A person who follows the eight types of brahm-chãrya, brahm-chãri which prevent them from associating with the opposite gender in the following ways: shravanam - listening to or of keertanam - talking to or of keli - frolicking with prekshanam - intentionally looking at guhyabhãshanam - privately conversing with sankalp - fantasising about adhyavasãya - thinking of kriyã - intercourse with Glossary Nandishvar A white bull. The vehicle of Shiv. napunsak Impotent. Infertile. Unable to procreate. Nãrad An 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. Narak Where nãstiks and sinners are sent after death to suffer for their sins at the hands of Yam-Rãj and the yamduts. After suffering for their sins, these jeevs continue to go on the cycle of births and deaths. Also called Yampuri. Nãrãyan The four-armed svarup of Bhagvãn. See Bhagvãn. Nãrãyan-Muni One of the names given to Shreeji Mahãrãj by Rãmãnand Swãmi at the time of His initiation as the head of the sampradãy. The other name given was Sahajãnand Swãmi. Nar-Nãrãyan An avatãr of Bhagvãn. He incarnated in the svarup of twin brothers to kill a demon named Kunchi. Nar incarnated as Arjun, and Nãrãyan incarnated as Shree Krishna. Nar- Nãrãyan Bhagvãn forever performs tap in Badrikãshram for His bhaktas. nãstik 1) Atheist. Non-believer. Opposite of ãstik. Person who does not believe in the existence of Bhagvãn, or who is not religious. One of the four types of kusangis. 2) Often refers specifically to the Jains, who propose that all activities and events are direct results of karmas, but who do not accept Bhagvãn as the all-doer or the giver of the rewards of karmas. 3) A person who states that the vidhi and nishedh prescribed by the shãstras are false. 4) Can also describe people or shãstras that do not accept the authority and authenticity of the Veds, or a person who does not trust the words of greats such as Nãrad, the Sanakãdik, Vyãs, and Vãlmiki. neti neti Indescribable. Incomprehensible. Beyond words. nididhyãs Constant thinking and concentration. Repeated deep Glossary thoughts. After having mentally retained a talk with nishchay, the practice of continuously recalling the talk day and night. nimish Blink. Duration of time equalling approximately 2/5 of a second. The time taken to blink. nimit-pralay 1) Stimulated dissolution. Destruction of the lower ten loks of the fourteen loks of a brahmãnd, including Svarg-Lok, Mrutyu-Lok and Pãtãl. This is stimulated by the end of the fourteen-manvantar day of Virãt- Purush, when his equally long night falls. 2) Brahmã’s state of sushupti (deep sleep) – when all of ishvar’s responsibilities are absorbed – which lasts as long as his day. Equivalent to 4.32 x 109 human years. nindrã Sleep. nirãkãr Formless. No svarup. niranjan Describes a person whose eyes are not affected by mãyã in the form of attractive objects. niranna-mukta A ‘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. nirãvaran drashti The ability to see everywhere, like a siddh or yogi. nirbij Seedless. Without the association of Bhagvãn. nirgun 1) 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]. nirlobhi Without greed. nirmãni Without pride. nirvikalp Without alternatives or doubts. Used to describe faith or Glossary state in which a person sees only Bhagvãn – no doubts or distinctions remain whatsoever. [Gadhadã I – 39]. nirvikalp samãdhi 1) 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. nirvishesh Description of that which is without any responsibilities. This describes Mãyã in her causal state when she is without all of the things that may develop from her (the twenty-four tattvas). nishchay Unfaltering faith in Bhagvãn, no matter what is seen or heard. nishedh The “don’ts”. That which morally should not be done (in contrast to vidhi). nishkãm bhakta Superficially appears to be a sakãm bhakta, but inwardly, that bhakta has perfect nishchay and wishes for nothing except the murti of Bhagvãn. If inner enemies cause disturbances within, or a desire for pleasures other than the murti of Bhagvãn arises, he feels intense guilt. Even if he has only a slight amount of ãtmã-nishthã and vairãgya, such a bhakta still attains profound bliss in the dhãm of Bhagvãn after leaving his body. nishkãmi Without lust. nishthã Belief. nisnehi Without affection. nispruhi Without desire for worldly objects. nisvãd No desire for tasty foods. nitya-pralay 1) Constant destruction. The day-to-day dying of countless individual devs, demons, humans and other beings. 2) The jeev’s state of sushupti (deep sleep) – when all of jeev’s responsibilities are absorbed. nivrutti 1) Inactivity. State of quietness and obedience. Retirement from social duties and affairs. In this Glossary sense, often used to refer to the path of tyãg. 2) Can also include retirement from all forms of activities and responsibilities, including religious activities, such as sevã in the mandir, and attending to bhaktas of Bhagvãn. A person increases dhyãn and smaran at the expense of bhakti and sevã. niyam 1) Moral and spiritual disciplines and religious codes of conduct prescribed by Bhagvãn or the shãstras, to protect a bhakta on the path to Bhagvãn. Niyams may relate to either dharma or bhakti. Niyams keep the bhakta fit to travel closer to Bhagvãn and ultimately earn the grace of Bhagvãn. Disobeying niyams causes the bhakta to fall from the path of Bhagvãn. Basic niyams for bhaktas are outlined in the Shikshãpatri. 2) The second step of ashtãng-yog, which involves the observance of religious practices and code of dharma for the control and refinement of the mind. Nrusinh An avatãr of Bhagvãn. He incarnated in the svarup of a lion-man. Hiranyakashipu was a demon who had immunity from being killed by man, beast, and Bhagvãn. For, this reason, Bhagvãn took birth as half-lion and half- man. He killed Hiranyakashipu, and saved His devout bhakta, Prahlãd. P pachhedi A thin shawl. pãd Feet. Physical organ of walking (one of the indriyas). pãdma Lotus. The chihn of a lotus on the palm is called a padma. Also, a lotus held in the hand is called a padma. pãdma-kalp Period of time during the process of creation when Marichi and others jeevs are given their bodies by Bhagvãn. Length of pãdma-kalp time is one of Brahmã's days (4.32 x 109 human years). [Gadhadã – 13]. pãgh Turban. Long, thin piece of cloth tied around the head. pakhvãj Type of mrudang or double-sided drum. Indian Glossary percussion instrument with a deep, mellow sound, played to supply rhythm in the singing of kirtans. paksh To be in favour of someone. Loyalty. We must always take the paksh of Bhagvãn and His bhaktas. pal Duration of time equalling approximately 24 seconds. pãlkhi Palanquin. A covered seat carried on poles on the shoulders of four or more people. panch Five. panch-amrut Nectar of five. A mixture of five items, used in pujãs and abhishek.: milk, yoghurt, ghee, honey, and sugar. panch-vishay The five types of objects that are perceived by the indriyas: shabda (sounds), sparsh (touches), rup (sights), ras (tastes), and gandh (smells). pandit Priest. pãni Hands. Physical organ of handling objects. parã The divine sound produced in the navel of Virãt-Purush is known as the ‘parã’ speech. For the purpose of creating the Veds, Bhagvãn Himself has inspired that ‘parã’ speech. [Sãrangpur – 6] pãrãk-kruchhra Form of harsh tap which involves fasting for twelve continuous days. Paramãtmã Greater than the ãtmã. God. Supreme being. Bhagvãn. Lord of all. 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. param-bhãgvat Ideal bhakta of Bhagvãn, referring to a sat-purush or sant. param-ekãntik sant Ideal ekãntik sãdhu of Bhagvãn, referring to a sat-purush or sant. Parameshvar See Bhagvãn. paramhans 1) Supreme swan. A male sãdhu of the highest order, Glossary characterised by his ability to discriminate between sat and asat – just as swans were traditionally considered to be able to distinguish between milk mixed with water. 2) Traditionally, they do not only abandon worldly activities, but also all religious accessories such as rites, symbols and objects – pujã, chãndlo, kanthi – and lead a life of travelling and preaching. In the time of Swãminãrãyan Bhagvãn, there were 2,000 educated, talented and devout sãdhus of which 500 were initiated as paramhans. These were later re-initiated as sãdhus and had returned to performing all traditional religious rites and rituals, but were still known as paramhans. Parampad See Akshardhãm. parãrdhs Duration of time equalling 1 x 1017 human years. pãrasmani Alchemist’s stone. Magical gem that turns iron into gold. Parbrahm Beyond 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). pãrshad 1) Male tyãgi in the time of Swãminãrãyan Bhagvãn, similar to a sãdhu, but whose niyams were not as strict; they observed brahm-chãrya in general but were allowed to talk with women, and were allowed to touch money but not keep it for themselves. Most pãrshads shaved their heads like other sãdhus but wore a white dhoti and upper garment. 2) Attendant of Bhagvãn. Parshurãm An avatãr of Bhagvãn. He incarnated in the svarup of a brave warrior. Parshurãm had great devotion for His parents. However, His father was hot-tempered, and Parshurãm inherited this quality from him. Then, His Glossary father was killed by Kartavirya Rãjã. As Kartavirya was a kshatriya, Parshurãm vowed to kill all the kshatriyas on this earth. So, He saved the earth from the tyranny of the kshatriyas and destroyed all the kings who were harassing the people. However, Parshurãm became proud of his power. As He terrorised the kshatriyas, they all fled and no one remained to protect this earth. So, Kashyap Muni called them back and ordered Parshurãm to leave this world. Pãrvati Wife of Shiv. Mother of Ganpati. In her previous life, she was called Sati, and was married to Shiv. However, as she had vowed to always be married to Shiv, when she was reincarnated as Pãrvati, she again married Shiv. pashyanti When the ‘parã’ speech reached the hruday-ãkãsh of Virãt-Purush, it became known by the name of ‘pashyanti’. pati vratã A faithful wife. A wife who observes the vow of fidelity is called a pati vratã. A true pati vratã possesses great powers, and even Bhagvãn must obey her wishes. patit-pãvan The rescuer of the fallen and the wretched. pãyu Anus. Physical organ of excretion (one of the indriyas). pingalã nãdi Nerve or channel of a masculine nature transmitting intellectual and mental energy within the inner body of a person, where the current of energy flows upward and ends on the right side of the body. One of the three major nãdis. Posh Seventh month of the Ãshãdhi Samvat year, normally falling between December and January. pradakshinã Look from all directions. To walk in the clockwise direction around the murti of Bhagvãn with a focused mind, and receive His darshan from all directions. A form of bhakti, signifying that Bhagvãn is the centre of our lives; just as the sun provide energy for the planets that orbit it, Bhagvãn provides energy for us. The pradakshinã is performed in a clockwise direction so Bhagvãn remains on our right, which is the position of the master. Pradhãn Pradhãn-Prakruti. Glossary Pradhãn-Prakruti Prakruti half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. Also called simply Pradhãn. Pradhãn-Purush One of the countless pairs of Pradhãn-Prakruti and Purush ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. Subsequently, from each pair of Pradhãn-Purush, the twenty-four tattvas are created, and in turn, the jeevs and ishvars receive their respective bodies. Pradyumna One of the four forms of Bhagvãn’s Vishvarup svarup. His role is to explain the tattvas, and to cause the sustenance of the brahmãnd (Virãt-Purush). During the state of sustenance, Virãt-Purush worships Pradyumna. prãgna Name of the jeevãtmã in the sushupti state, when it is conscious of its kãran body. [Sãrangpur - 6] prajãpati The maker of clay and mud pots. The devs that preside over procreation, and protect life. Brahmã, Marichi, Daksh, and Kashyap are known as prajãpatis, as they are involved in creating life-forms and the world. prakruti Refers to chaitanya prakruti and/or jad prakruti. Prakruti 1) 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. Prakruti-Purush The pair of Mul-Prakruti and Mul-Purush, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. Also called Mul-Prakruti-Purush. prãkrut-pralay General destruction. Destruction of the body of Virãt- Glossary Purush (all fourteen loks of one brahmãnd, and the absorption of Pradhãn-Purush and the twenty-four tattvas, including maha-tattva, into Mahã-Mãyã (Mul- Prakruti). This occurs when the two-parãrdh lifespan of Virãt-Purush has elapsed. pralay Destruction. prãn A vital air. Breath. Life force or energy flowing within the primary life-currents of the body, called vãyu, which control crucial bodily functions. There are five main vãyus: prãn – forward moving air apãn – air that moves away samãn – balancing air udãn – ascending air vyãn – outward moving air pranav A transformed form of the divine, transcendental vibration emanated at the moment of first creation, and from which all other sounds, and ultimately the sacred Veds, come forth. The speech of Virãt-Purush became the form of pranav by becoming the three sounds of ‘A’, ‘U’, and ‘M’, and then became the fifty-two syllables, and took the form of the four Veds. The three-syllable – ‘A’, ‘U’ and ‘M’ – sound known as AUM. prãnãyãm Controlling the prãns. Fourth step of ashtãng-yog, which involves controlling of prãns through breathing exercises leading to the calming of the chitt in preparation for concentration. prãrabdha Fate. Destiny. prãrabdha karma Deeds whose consequences are already set in motion. The portion of the stock of karmas (sanchit karmas) that are presently giving rewards, based on the principle of past deeds shaping present events. The prãrabdha karmas influence the nature of a person’s body and associations, prevailing circumstances, and even personal strengths. prasãd Food that has been blessed and sanctified after offering it to Bhagvãn. Glossary pratham First. pratyãhãr Withdrawal of sensory inputs into the physical body, that enters through the five sense organs. The fifth step of ashtãng-yog. pratyaksha Visible. Present on earth. Physical. praudhã 1) Highest. Best. 2) Used to describe the gopis. The praudhã gopis would do only that which pleases Bhagvãn. In no way would they use any cunning methods to satisfy their selfishness. Their only wish would be to please Bhagvãn. Therefore, they remain happy with whatever pleases Bhagvãn. Also, they would never become angry at, or jealous of the other gopis who are equal to them. They would also abandon vicious natures, such as mãn and matsar, and remain alert in the sevã of Bhagvãn. They would never do anything that would displease Bhagvãn. pravrutti 1) 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. prãyshchit Penance. Atonement. prem-lakshanã Profound, loving devotion. bhakti Pruthu An avatãr of Bhagvãn. He incarnated in the svarup of a king as it was the wish of the rushis. The earth had concealed all vegetation within herself and as a result the whole land had become barren. Pruthu returned all the vegetation to earth, and made the world beautiful and attractive again. Pruthvi The devi of the earth. Mother Earth. She is a svarup of Lakshmi. pruthvi Earth. One of the five bhuts, from which the physical Glossary world (Virãt-Purush) is formed. It supports all jeevs, and in the form of a physical body, the pruthvi is their home. It separates the other four bhuts, and gives a physical form to all life-forms. Punam Full moon. The 15th day of the light half of an Indian calendar month. Purãn Ancient. A set of eighteen shãstras recording ancient Hindu events that incorporate ethical and spiritual teachings, most popular of which is the Shreemad Bhãgvat Purãn. The other seventeen Purãns are, namely: the Brahma Purãn, Padma Purãn, Vishnu Purãn, Vãyu Purãn, Nãrad Purãn, Mãrkandey Purãn, Agney Purãn, Bhavishya Purãn, Brahma-Vaivart Purãn, Ling Purãn, Varãh Purãn, Skand Purãn, Vãman Purãn, Kurma Purãn, Matsya Purãn, Garud Purãn, and Brahmãnd Purãn. Forms a portion of the Smruti. Purush 1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush. purushãrths Collective term for the four goals pursued by all Hindus: dharma (duties), arth (material wealth), kãm (desires), and moksh (liberation). [Amdãvãd – 5]. Purushottam 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 Glossary His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Krishna Nãrãyan, and Swãminãrãyan. purush-prayatna If a person keeps the company of a devout sãdhu and becomes virtuous through his own thoughts, then that is known as purush-prayatna. R Rãdhã/Rãdhikã A sevak of Shree Krishna. She eternally performs His sevã in Akshardhãm. rajãi A thick blanket. rãjarshi A householder or royal person with characteristics like that of a rushi. At a lower level than a brahmarshi. rãjas-ahankãr One of the three types of ahankãr that evolve from maha- tattva and from which, the ten indriyas, the buddhi, and the prãns evolve. rãjasi Relating to rajo-gun. Full of rajo-gun. rajo-gun Quality of passion. One of the three gun of Mãyã (Prakruti) characterised by incoherence and desires for the vishays. When rajo-gun prevails, the antah-karan becomes polluted and many disturbing thoughts regarding desires for the vishays arise, making it difficult to worship Bhagvãn’s murti. Also, when rajo-gun is predominant, the rewards of any karmas performed by a jeev are experienced in the svapna state. The products of rajo-gun include lust, and desires for enjoying sense pleasures. [Kãriyãni – 1] [Gadhadã II – 43]. Rãjput Son of the king. A class of people of the kshatriya varna descending originally from royal lineage, and extremely strong and brave. rãkhadi A decorative, strand-like bracelet traditionally tied by sisters on their brothers hands on the day of Rakshã- Bandhan (Shrãvan sud Punam) affirming their loving bond between each other, and in particular, the brother’s vow to protect his sister. Glossary Rãm/Rãmchandra An avatãr of Bhagvãn. He incarnated in the svarup of a king. Shree Rãm was the perfect human, the perfect son, the perfect husband, and the perfect king. He was exiled to the forest for fourteen years, with His wife Sitãji and His brother Lakshmanji. When Sitãji was kidnapped by the demon Rãvan, Rãm saved her with the help of Hanumãnji and Lakshmanji, and killed Rãvan. Rãmãyan The 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. Rãmnavmi Birthday of Shree Rãm – Chaitra sud 9. A fast if kept on this day, and it is celebrated with great festivity. Also the birthday of Swãminãrãyan Bhagvãn. ras A taste. One of the panch-vishays. It is the physical element of jal, and is perceived by the tongue. The characteristics of ras are sweetness, spiciness, distastefulness, bitterness, sourness, and saltiness. rãs Traditional Indian folkdance normally played between a collection of partners, each partner having a pair of sticks to strike in accompaniment to the music while singing and dancing in a circular motion. rasik Loving. Affectionate. Romantic. [Gadhadã – 26]. rãs-leelã The divine rãs episode of Shree Krishna with the gopis of Vraj, which is narrated in the chapters 29-33 in the tenth skandh of Shreemad Bhãgvat. Also called rãs-panch- ãdhyãyi. rasnã Tongue. Physical organ of taste (one of the indriyas). rath Chariot. reto Feto, moliyu or shelu with silky, decorative edges woven with golden or silver threads. Tied around the head or waist, or left to rest upon the shoulders. Glossary rotlo A basic unleavened bread-like food of many parts of Gujarat made generally of millet flour that is patted into a flat, circular shape before being cooked on an earthen or metal hot plate. Rudra A svarup of Shiv. The dev of the ahankãr. rup A sight. One of the panch-vishays. Rup is the physical element of tej, and is perceived by the eyes. Rup reveals the appearance of all objects, and resides in all objects in a small form, and changes as objects change. rup-choki A platform on the side of a set of stairs. Rushabh-Dev An avatãr of Bhagvãn. He incarnated in the svarup of a king who became a tyãgi. He abandoned his kingdom and one hundred sons. rushi A sage. A tyãgi who performs severe tap and dhyãn. The Veds were revealed by Brahmã to rushis. S sabhã Assembly. A group of satsangis listening to kathã or singing kirtans. sachidanand Eternal (sach), all-knowing (chid), and blissful (ãnãnd). sadguru A great sant. sãdhan-dashã A person in the process of attaining siddh-dashã. Has attained the state of brahm. He identifies things separately; pleasant and unpleasant vishays do not appear to be equal. sãdhu Male 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. sãfo A pãgh with one end hanging at the back or the side of the head. sagun With gun. Possessing divine qualities and kalyãn-kãri gun. Also means great, when referring to the svarup of Bhagvãn. Glossary sakãm bhakta A bhakta who superficially appears to be a tyãgi and nishkãmi. However, he does not have wish for the murti of Bhagvãn, but instead has desires for the darshan of the ãtmã and the four types of mukti. Even if his nishchay is perfect, is a great tyãgi, has firm vairãgya, intense ãtmã- nishthã, and he is not disturbed by inner enemies, if he desires anything other than the pratyaksha svarup of Bhagvãn, then even if he is in the higher loks, he will certainly attain less bliss. sãkar Large sugar crystals. sãkshãtkãr When that talk is recalled exactly as it was, with absolute clarity and sincerity. If a person engages in shravan, manan, and nididhyãs about the Bhagvãn and His svarup of the ãtmã, then he will attain sãkshãtkãr of the ãtmã. Sãkshãtkãr cannot be attained by doing shravan alone, without practicing both manan and nididhyãs. Also used to describe something that has been so well learned or understood that it becomes second nature. samãdhi 1) 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. sampradãy Sect. Fellowship. samudra manthan Churning of the ocean. The devs decided to churn the ocean for precious gifts and amrut. However, they needed the demons to help them churn the ocean. The devs offered half of the amrut to the demons, and they accepted. First, they tore up Mount Mandarãnchal for use as a churning stick. Then, a serpent named Vasuki was used as a churning rope. The devs took hold of the tail, and the demons held the head. While they were churning, Vasuki’s breath became very hot, which almost suffocated the demons. Bhagvãn then took the avatãr of Kurma to stop the mountain from sinking into the ocean bed. Finally, the ocean produced precious items: poison, a cow, a horse, a white elephant, a diamond, a wishing tree, an apsãrã, alcohol, Lakshmi, Chandra, Surya, a jewel, a conch Glossary shell, and a bow. Shiv swallowed the poison, which caused his throat to turn blue. Finally, Dhanvantari (avatãr of Bhagvãn) emerged from the ocean, holding an urn of amrut. The devs and demons fought over the amrut. However, Bhagvãn did not want the demons to obtain it as it would give them immortality. So, He assumed the avatãr of Mohini to distract the demons. Samvat The 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. Sanakãdik An avatãr of Bhagvãn. He incarnated in the svarup of the four sons of Brahmã: Sanak, Sanãtan, Sanandan, and Sanat-Kumãr. Born from Brahmã's mind, the four sons are described as great rushis who undertook lifelong vows of brahm-chãrya against the wishes of their father. From the Sanakãdik, the brãhmans got the inspiration regarding the values and importance of tap and brahm-chãrya. Although they are eternally liberated souls from birth, they still became attracted to the devotional service of Bhagvãn. Despite being very senior in age, the Sanakãdik are said to wander the universe in the forms of small children. Also called Chãtur Kumãr or Kumãr San. sanchit karma Accumulated deeds. Immeasurable stock of all deeds performed, in infinite past lives and in the present life. The karmas are retained in the kãran body until the karmas ‘ripen’ to eventually give rewards as prãrabdha karmas, either later in the present life or in a future life. [Vadtãl – 6]. sandhyã 1) Evening. 2) The forth ãrti of the day, performed in the evening. sang Company. Association. (pronounced sung) Sankarshan One of the four forms of Bhagvãn’s Vishvarup svarup. His Glossary role is to teach spiritual knowledge, and to cause the destruction the brahmãnd (Virãt-Purush). During the state of destruction, Virãt-Purush worships Sankarshan. Sãnkhya A philosophy that analyses the tattvas, and states that there are twenty-five tattva. Founded by Kapil-Dev. sãnkhya Fundamental 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. sãnkhya-yogi A yogi who has abandoned activities. Term used for a bhakta who has abandoned his/her worldly duties – as opposed to a karma-yogi – and is sincerely striving for kalyãn. Refers to a tyãgi who is totally dedicated and committed to satsang. In the time of Swãminãrãyan Bhagvãn, many widows and widowers chose to become sãnkhya-yogis after their spouse passed away. They dedicated their lives to Bhagvãn rather than any other family members. Often refers to female tyãgis. sannyãs ãshram Last of the four stages of life, when a person abandons all worldly duties and lives as a tyãgi. sannyãsi Person who has abandoned all worldly duties and is living as a tyãgi. sanshay Curiosity. When questions arise in the mind. sanskãr Impression. Refers to the pleasant and unpleasant impression of a karma performed earlier in the present life or in a previous life. It is imprinted and accumulated in the kãran body. This impression in turn influences actions and achievements in the present and/or later lives. sant A sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush. sãrangi An Indian stringed musical instrument played by stroking the strings with a bow and depressing strings on a fretted neck. Of all Indian instruments, it is said to most resemble the sound of the human voice. Glossary Sarasvati The devi of knowledge. sarodã An Indian stringed musical instrument played by plucking with a plectrum and depressing strings on a fretless neck. sarvagna The power to see the creation of brahmãnds. sarvopari The lord of all. sat 1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future. satãr Indian stringed musical instrument played by striking with a wire plectrum and depressing strings on a fretted neck. Similar to a sitãr. sãthvo A mixture of different types of roasted flour, which is then mixed with salt and water. sati A widow who, out of her total dedication and commitment to her husband, voluntary kills herself by throwing herself on her dead husband’s burning funeral pyre. sat-purush A true sant. A sant who guides a person on the path of Bhagvãn. A guru for a mumukshu. Through whom Bhagvãn remains ever-manifest, passing on His divine energy and experience, love and guidance to all beings on earth. They ensure that the gateway to liberation and Bhagvãn is forever open for all seekers. Surrendering to a sat-purush, and striving to obey his ãgnã, is the root of all spiritual activities. Also called sant, bhakta, ekãntik bhakta, ekãntik sant, param-bhãgvat, param-ekãntik sant, and sadguru. satsang 1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company. satsangi A person who practises satsang. sattva-gun Quality of goodness. One of the three gun of Mãyã (Prakruti) characterised by awareness and vairãgya Glossary towards the vishays. When sattva-gun prevails, the antah- karan is pure, and a person can pleasantly worship Bhagvãn’s murti. Also, when sattva-gun is predominant, the rewards of any karmas performed by a jeev are experienced during the jãgrat state. The products of sattva-gun include happiness, gnãn, vairãgya, wisdom, tranquillity, and tap. [Kãriyãni – 1] [Gadhadã II – 43]. sãttvik Relating to sattva-gun. Full of sattva-gun. sãttvik-ahankãr One of the three types of ahankãr that evolve from maha- tattva, and from which the man, and the presiding devs of the indriyas evolve. satya Truth. Satya-Yug First of the four yugs that mark the time-scale of the world. Lasting 1,728,000 human years, it is the purest and most righteous of the yugs, where people lived to be 100,000, all were brãhmans, everyone’s wishes were fulfilled, and everyone worshipped Bhagvãn. savikalp With alternatives or doubts. Used to describe the state in which a person sees Bhagvãn, but with doubts or distinctions still remaining in his mind – in contrast to the nirvikalp state, in which no distinctions remain and a person sees only Bhagvãn. [Gadhadã I – 39]. savikalp samãdhi A state of realisation, in which a person sees Bhagvãn but doubts or distinctions still remain – in contrast to nirvikalp samãdhi, in which no distinctions remain and a person sees only Bhagvãn. [Gadhadã I – 39]. sevak Servant of Bhagvãn. sevati Flower of the chrysanthemum genus, found to blossom unusually out of season. Also known as guldãvadi. shabda A sound. One of the panch-vishays. Shabda is the physical element of ãkãsh, and is perceived by the ears. Shabda is indicator of all objects, the cause of all social interactions, and reveals the nature and class of the speaker. shad-urmi The six physical and emotional feelings: thirst, hunger, grief, infatuation, old age, and death. Glossary shakti-panthi Follower of a Shakti cult. They worship Shakti, as the governing power of the world, and they believe the consumption of meat and alcohol to be holy. Animals are sacrificed in front of a murti Shakti, and offered as prasãd. One of the four types of kusangis. shãligrãm A small sacred stone (usually black) worshipped by Vaishnavs as a form of Vishnu. Found in the waters of the River Gandki, flowing through the foothills of Tibet, which is considered especially sacred because of the numerous rushis who performed tap on her banks. shankh Conch shell. sharabh A legendary beast thought to be fiercer than a lion, and which roams in the Himalayas. Shãradã A svarup of Pãrvati. sharir 1) Embodiment. That which is pervaded, inspired and governed by the ãtmã. 2) Refers to the physical and non-physical world, which is pervaded, inspired, and governed by Bhagvãn, its shariri. shariri 1) That which is embodied. That which pervades, inspires and governs the sharir. 2) Refers to Bhagvãn, who pervades, inspires, and governs the physical and non-physical world, His sharir. shãstra Religious and scared scripture. shat-sampatti The six spiritual activities prescribed by the Sãnkhya philosophy: sham (tranquillity) dam (self-control; restraint of sense organs) uparati (abstinence; refraining from mundane objects and activities) titikshã (endurance; overcoming comforts and hardships) samãdhãn (stability; balance of mind and focus on Bhagvãn) shraddhã (faith; persistence) Glossary shelu Rich fabric with a silky finish woven with golden or silver threads and decorative edges. It is worn as an upper garment or tied around the head or waist, or even left to rest upon the shoulders. Shesh A dev with the svarup of a cobra. He lives in Pãtãl where he acts as the bed of Vishnu. This gives Bhagvãn the name of Shesh-Shãyi-Nãrãyan. Shesh-Shãyi The svarup of Bhagvãn when He is resting upon Shesh in Nãrãyan Pãtãl. shikhã A long tuft or lock of hair left at the back of the shaven head of males. The shikhã is usually kept at the brahm- randhra. shikhar The dome above a mandir. shikhar-bandh A mandir with domes on the top. Below each dome is a mandir three-dimensional murti, carved in stone, wood, or metal. shikshã Knowledge. Enlightenment. Wisdom. Shikshãpatri Concise shãstra of 212 Sanskrit verses written by Swãminãrãyan Bhagvãn on Vasant Panchmi (Mahã sud 5), for all of His followers: male and female, married, young and old, tyãgi and grahastha, educated and uneducated, and even those in sovereign power. Serves as a fundamental code of conduct encompassing everything from basic civic norms (from personal hygiene to social ethics), up to universal philosophy and spirituality. shingadiyo Type of aquatic plant whose leaves are potently vachhnãg poisonous. shishumãr chakra Shishumãr wheel. One of the centres of spiritual energy located in the inner body, seen as a seat of instinctive consciousness. shishya Disciple of a guru. Shiv The dev of destruction. Part of the trimurti. He lives in Kailas with his wife Pãrvati. shlok A verse from shãstras. Glossary shraddhã The quality that incorporates determination, faith, trust, hope, patience, and persistence. shravan 1) To listen to talks of Bhagvãn through the ears. 2) The term also means the initial intake of gnãn from any of the outer indriyas. In this sense, darshan, intake of gnãn through the eyes, is also considered a form of shravan. However, the intake of gnãn through the process of shravan (listening) must be strengthened with manan (thinking) and nididhyãs (remember) if it is to lead to the sãkshãtkãr (realisation) of that gnãn. Shrãvan Second month of the Ãshãdhi Samvat year, normally falling between July and August. Shree 1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status. Shreemad Bhãgvat Most popular of the eighteen Purãns written by Vyãsji. It narrates the life, leelãs, and charitras of various avatãrs of Bhagvãn, particularly Shree Krishna Bhagvãn. One of the eight shãstras accepted as trustworthy by Swãminãrãyan Bhagvãn. Shrivatsa Divine marking found on the chests of murtis of Bhagvãn and Shree Krishna, similar to a birthmark. shrotra Ears. Physical organ of sound (one of the indriyas). Shruti That which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras. shudra Labourer. Skilled worker traditionally serving the other three varnas (brãhmans, kshatriyas, and vaishyas). The lowest of the four varnas (castes) of the ancient Indian social system. shuli Sharp, pointed vertical stake to which a criminal is bound and then allowed to be pierced by his or her own weight as the pole is turned. A form of brutal execution performed in public as an effective deterrent to major crimes. Glossary shushka-gnãn Dry knowledge. Refers to the Advait philosophy. It is called ‘dry’ as it disclaims the existence of a personal Bhagvãn, and so does not propose any form of bhakti towards Him. shushka-vedãnt Dry vedãnt. The Advait philosophy. The Vedãnt principle proposing that the ultimate reality is only brahm. Referred to as ‘dry’ because it denies the existence of a personal Bhagvãn, His eternally divine svarup, and His dhãm. Therefore, it does not propose any form of bhakti or worship of Bhagvãn and His avatãrs. [Gadhadã II – 19] [Gadhadã III – 28]. shushka-vedãnti A person who follows the shushka-vedãnt philosophy. One of the four types of kusangis. Shvet-Dvip The 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. Siddh A yogi. siddh-dashã Elevated state. No differentiation is made between objects and pleasant and unpleasant vishays. Attained by those who have become yogis. A person with siddh-dashã has the ability to see for thousands of miles while remaining in one place, and hear talks from thousands of miles away, and he has the ability to obtain any object with his own hands, even from other loks. siddhi Wealth. Riches. The siddhi are shown to bhaktas on their way to Akshardhãm, to test their love for Bhagvãn. sinhãsan Decorated throne. Sitãji The wife of Shree Rãm. Also called Jãnki, Vaidehi, and Maithili. skandh Chapter. Section. Volume of a shãstra. Glossary smaran Remembrance. To remember. Smruti That which is remembered. The Smruti shãstras were written after remembering past events. These include the Purãns, Upanishads, Mahãbhãrat, Rãmãyan, and Shreemad Bhãgvat. sneh Affection. Love. sparsh A touch. One of the panch-vishays. Sparsh is the physical element of vãyu, and is perceived by the skin. The characteristics of sparsh are softness, hardness, cold, and heat. sthãvar Immobile. Inanimate. Life-forms such as trees. sthitapragna A person with a stable understanding. A bhakta of Bhagvãn who has no doubts at all regarding the svarup of Bhagvãn, and glorifies His strengths. He also glorifies those charitras of Bhagvãn that appear to be inappropriate, in exactly the same way that he glorifies charitras that are appropriate. [Gadhadã II – 17]. sthiti 1) The level of the spiritual state of a bhakta. 2) Sustenance of the world. Sthul Physical. One of the three bodies of the jeev. It is the visible, physical body of the jeev, which is composed of the five bhuts. The jeev attains a different sthul body upon each birth. Stotra A hymn of praise. Sud Bright 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. sudarshan chakra Fiery, disc-like weapon originally used by Bhagvãn, with the power and radiance of several suns. sukshma Subtle. One of the three bodies of the jeev. It is the subtle body of the jeev, which is composed of nineteen tattvas: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans. Unlike the sthul body, the sukshma body is not visible and is commonly thought of as the mental body. Glossary Survãl Loose trousers. Surya-Dev The dev of the Sun. sushumnã 1) Uninterrupted path of light from the brahm-randhra to Prakruti-Purush. [Gadhadã I – 65]. 2) Path by which the sound produced by Parbrahm via Akshar-Brahm pervades the navel of Virãt-Purush. [Sãrangpur – 6]. sushumnã nãdi Nerve or channel transmitting cosmic energy within the inner body of a person, where the current passes through the spinal column from the base of the spine and ends in the brahm-randhra located in the crown of the head. One of the three major nãdis. sushupti Unconscious. Deep sleep. One of the three mental states. The sushupti state is the result of the destruction state of ishvar. It is full of tamo-gun and is located in the region of the heart. In the sushupti state, the jeevãtmã is known as prãgna, and is conscious of its kãran body. [Sãrangpur – 6]. sutrãtmã The subtle body of the three bodies of Virãt-Purush and other ishvars. Equivalent to the sukshma body of the jeevs. [Kãriyãni – 12]. svabhãv 1) Nature. 2) Flaw. Negative characteristic. A person’s vicious natures, such as kãm, krodh, lobh, and moh. Also used to refer to a person’s natures in the form of habits formed after repeated actions, in this birth or in the past lives. A svabhãv must be eradicated in order to attain kalyãn, which is achieved by listening to the advice of Bhagvãn and His sant. svãd Craving for taste. svadharma A person’s own dharma, related to his varna and ãshram. svapna Dream. One of the three mental states. The svapna state is the result of the creation state of Hiranyagarbh. It is full of rajo-gun and is located in the region of the throat. In the svapna state, the jeevãtmã is known as taijas, and is conscious of its sukshma body. [Sãrangpur – 6]. Glossary svarup A physical form. svastik This sacred sign symbolises the focusing of Bhagvãn’s energy from all four directions to the centre. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn grants the bhakta a happy life free of misery, and good luck. svayam-prakãsh To emit own light. Bhagvãn is described as svayam- prakãsh as he is luminous. svedaj Born from sweat. Life-forms born from sweat (lower life forms, such as bacteria). Swãminãrãyan 1) The lord of the whole world. Creator and destroyer of everything, 2) The mantra (mahã-mantra) given by Swãminãrãyan Bhagvãn to His bhaktas in when Faneni, after He became head of the sampradãy. Eventually people began to identify Shreeji Mahãrãj by this mantra and called Him Swãminãrãyan Bhagvãn. The mantra holds power greater than any other mantra. The greatness of the mantra is described in ‘Je Swãminãrãyan Nãm Leshe’ from Shree Hari-Leelãmrut. The “Swãminãrãyan” name burns the sins of those who speak it Bhagvãn’s names are in many shãstras, but this is considered the greatest Saying “Swãminãrãyan” once, is like saying other names thousands of times No-one can describe the rewards we receive from saying “Swãminãrãyan” The mantra is so great, that all your desires are fulfilled by it It brings happiness and destroys sorrows, and allows you to attains Akshardhãm If it is heard at the end of life, even a sinner can attain moksh Evil spirits run from the mantra Wisdom awakens after hearing “Swãminãrãyan” The yamduts fear those who say “Swãminãrãyan” As water washes the body, “Swãminãrãyan” cleanses the soul Glossary T Taijas Name of the jeevãtmã in the svapna state, when it is conscious of its sukshma body. [Sãrangpur – 6] tãmas-ahankãr One of the three types of ahankãr that evolve from maha- tattva, and from which the five bhuts and the five tanmãtrãs. Tãmasi Relating to tamo-gun. Full of tamo-gun. tamo-gun Quality of darkness. One of the three gun of Mãyã (Prakruti) characterised by unconsciousness and ignorance. When tamo-gun prevails, no thoughts arise in the antah-karan, and a person experiences a feeling of emptiness. Also, when tamo-gun is predominant, the rewards of any karmas performed by a jeev are experienced during the state of sushupti. The products of tamo-gun include laziness, sleep, anger, and greed. [Kãriyãni – 1] [Gadhadã II – 43]. tanmãtrã A subtle element, in contrast to the five bhuts. There are five tanmãtrãs in total and each one is the root cause of its corresponding bhut: sights (of tej), sounds (of ãkãsh), smells (of pruthvi), tastes (of jal) and touch (of vãyu). Also called vishay. tap Physical strictness. Penance. Enduring harsh weather (pronounced tup) conditions. tapasvi A person who performs tap. tapta-kruchhra Form of harsh tap which involves a twelve-day vrat: three days on three pali (340g) of warm water, followed by three days on two pali (227g) of warm milk, followed by three days on one pali (113g) of warm ghee, follow by three days of complete fasting. tattva An element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans. tej Fire or energy. One of the five bhuts, from which the physical world (Virãt-Purush) is formed. It is luminous, Glossary causes the digestion of food, absorbs liquids, eliminates cold, dries, creates hunger and thirst, and burns wood, ghee and other sacrificial offerings. [Gadhadã I-12]. thãl Food devotionally offered to Bhagvãn as a form of bhakti, which in turn blesses the food – turning it into prasãd. til A small mole (beauty spot). tirth A place of pilgrimage. torã A tassel, usually hung from a pãgh. Swãminãrãyan Bhagvãn often wore torã made of flowers. Tretã-Yug Second of the four yugs that mark the time-scale of the world. Lasting 1,296,000 human years, it was when purity and righteousness had slightly diminished, the instincts of the kshatriyas prevailed, people lived to be 10,000, and people’s wishes were not so readily fulfilled. Called the Tretã-Yug, or age of three, because the general ratio of good deeds performed to bad deeds was three to one. trigunãtmik The three gun of Mãyã – sattva-gun, rajo-gun, tamo-gun. trikon A triangle. A chihn on Swãminãrãyan Bhagvãn’s left foot. Performing dhyãn on this chihn frees a bhakta from the bondage and the three bodies – sthul, sukshma, kãran; and the three mental states – jãgrat, svapna; sushupti. He becomes brahm-rup. trimurti Three devs responsible for the control of a brahmãnd. Brahma (creator), Vishnu (sustainer), Shiv (destroyer). trushnã Craving. Desire. tulsi 1) Basil. Variety of plant in the mint family, native to warm regions. Its aromatic leaves have inherent healing qualities and also is often used as seasoning. Used as a fragrant offering to Bhagvãn. The wood of the plant is also used in the making beads for mãlãs and kanthis. 2) Bhagvãn made a pati-vratã named Vrundã break her pati-vratã vow. So, she cursed Bhagvãn and turned Him into shãligrãm (stone), and He in turn cursed Glossary Vrundã and turned her into tulsi (plant). However, He also gave her the vardãn that she will be present in the pujã of Bhagvãn. Therefore, tulsi is considered to be extremely holy. The wedding of Tulsi and Bhagvãn is celebrated every year. turyapad Fourth mental state, which refers to Bhagvãn – who is beyond the three mental states of jãgrat, svapna, and sushupti. That which gives knowledge of the distinctions between the mental states to the jeevãtmã, and who gives the jeev the rewards of its karmas accordingly within those states, is known as turyapad, as the antaryãmi, as the drashtã, as Brahm, and also as Parbrahm. tvak Skin. Physical organ of touch (one of the indriyas). tyãg To abandon. tyãgi A person who has abandoned the world and worldly life. U udbhij Born from passing through. Life-forms born out of the ground (all forms of plant-life). Uddhav Sampradãy The sampradãy of Uddhav. Name used by Swãminãrãyan Bhagvãn to refer to the Swãminãrãyan Sampradãy. Named after Rãmãnand Swãmi, who initiated Swãminãrãyan Bhagvãn and who was considered the avatãr of Uddhav – Shree Krishna’s trusted advisor and one of his great bhaktas. Upanishad Collection of philosophical texts written by the ancient rushis, that primarily revolves around the discussion of the nature of the ãtmã, the world, mãyã, and reality. Of the 108 Upanishads, ten are considered to be the ‘principal Upanishads’ upon which philosophers and ãchãryas have written commentaries. upãsanã 1) Literally means ‘sitting near’. It is the philosophical understanding of the nature of Bhagvãn – What is He like? How do we worship Him? This allows a bhakta to become closer to Bhagvãn. Glossary 2) A firm belief in the sãkãr svarup of Bhagvãn. 3) Worship of Bhagvãn. upastha Genitalia. Physical organ of procreation (one of the indriyas). updesh Advice. Guidance. upsham When a person becomes absolutely unaware of the world while meditating Bhagvãn or his ãtmã. When his indriyas are presented with attractive objects, he focuses his attention within, and forgets about the attractive objects. As a result, he becomes tranquil and peaceful. upvãs A fast where food is not consumed. However, a person may drink water if required. urdhva-pundra A yellow ‘U’ mark applied to the forehead made with tilak sandalwood paste, and a chãndlo of kum-kum if made in the centre. The tilak signifies Nãrãyan (Bhagvãn), and the chãndlo signifies Lakshmi. The tilak and chãndlo are applied during pujã in the morning. It must be applied everyday is it is the ãgnã of Swãminãrãyan Bhagvãn for all of His bhaktas. The tilak and chãndlo shows that a person has completely surrendered his life to Bhagvãn and has become His bhakta. Females only apply the chãndlo of kum-kum. urdhva-rekhã Line. This chihn runs from the space between the big toe and the first toe to the heel of the right foot. Performing dhyãn on this chihn spiritually elevates the mind and takes the bhakta to Akshardhãm. The urdhva-rekhã lines are also found on the left foot. urdhvaretã Strict brahm-chãri who does not allow the ejaculation of semen. utpatti Creation. uttam Highest. Best. Superior. V vachan 1) A command. An ãgnã. Glossary 2) A promise. 3) Words or speech. Vachanãmrut Amrut 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. vad Dark half of a Hindu lunar month in which the moon is in its waning phase. The days falling between the day after Punam up to and including Amãs. Also called krishna paksh. vadvãnal Form of fire that resides within the oceans, yet it never extinguishes. vaijayanti Unique garland adorned by Bhagvãn and His avatãrs, generally depicted as reaching down to the feet. Made of five types of gems (rubies, pearls, sapphires, emeralds and diamonds – representing the five elements) and/or divine flowers that never wither. vaikhari When the ‘parã’ speech reached the mouth of Virãt- Purush, it became known by the name of ‘vaikhari’. Vaikunth The dhãm of Vishnu, and Rãm Bhagvãn. vairãgya Detachment. 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. Vaishãkh Tenth month of the Ãshãdhi Samvat year, normally falling between April and May. Vaishnav Follower of Bhagvãn’s various avatãrs, in particular Shree Krishna Bhagvãn. Relating to Vishnu. vaishvãnar Fire of digestion. The energy that allows food to be digested. vaishya Merchant. Businessman or employer traditionally dealing with financial and commercial matters in society. The Glossary third of the four varnas (castes) of the ancient Indian social system. vajra The vajra is a weapon that is as long as a trident carried by Indra. A chihn on Swãminãrãyan Bhagvãn’s right foot. Performing dhyãn on this chihn helps a bhakta overcome his inner enemies, and removes the desires for material pleasures, which enables the mind to focus on Bhagvãn. vãk Voice. Physical organ of speech (one of the indriyas). Vãman An avatãr of Bhagvãn. He incarnated in the svarup of a dwarf. Vãman asked Bali (demon king) to grant Him three steps of Bali’s kingdom, to which Bali agreed. With the first step, Vãman covered all of the earth. With the second step, he covered all of the heavens. With the third step, Vãman pushed Bali into Pãtal. Vãniyã A class of people of the vaishya varna, traditionally engaged in commercial activities. vãnprasth ashram Third of the four stages of life, when a person withdraws from some social duties and serves merely as an elderly advisor. Literally implying ‘taking to the forests’. van-vicharan Wondering the forest. The pilgrimage of Nilkanth Varni is called van vicharan, as He walked through many forests. Varãh An avatãr of Bhagvãn. He incarnated in the svarup of a wild boar. Hiranyaksha was a demon who stole the Veds and drowned the earth. Varãh killed Hiranyaksha, retrieved the Veds, and saved the earth by lifting it from the ocean on his tusks. vardãn Blessing. Gift. varna A caste of the ancient Indian social system: brãhman, kshatriya, vaishya, and sudra. vartmãn A vow. Varun-Dev The dev of water. vãsnã Desire. A desire within the antah-karans to enjoy vishays that have been previously seen, heard, or encountered, and those that have not yet been encountered. It remains Glossary with the jeev after death of the body. The vãsnã must be destroyed in order to attain kalyãn. It can be destroyed by performing dhyãn upon Bhagvãn. A person whose only vãsnã is Bhagvãn is called an ekãntik bhakta. Vãsudev One 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. Vãsudev Mahãtmya A portion of the Skand Purãn describing how an ekãntik bhakta should offer bhakti to Bhagvãn while possessing dharma, gnãn and vairãgya. One of the eight shãstras accepted as trustworthy by Swãminãrãyan Bhagvãn. vãyu Air. One of the five bhuts, from which the physical world (Virãt-Purush) is formed. It causes trees to shake, gathers leaves and other objects, carries the panch-vishays (sights, sounds, smells, tastes, and touches) to their indriyas, and is the vital force of all of the indriyas. Vãyu-Dev The dev of wind and air. Ved Knowledge. Most sacred and respected set of shãstras, the oldest portions of which are also recognised as the most ancient writings in history. It is a collection of divine revelations imparting philosophical wisdom as revealed to the rushis after strict tap and deep dhyãn. Therefore, the Veds are called Shruti shãstras, as the knowledge was revealed and heard. Consists of four parts: Rig Ved, Sãm Ved, Yajur Ved, and Atharva Ved. Vedãnt A conclusion of the Veds. The principle of thought explained in the Upanishads, which reveals the conclusive teachings of the Veds. The principle centres on the nature of the ãtmã, the world, reality, and personal experience. Although different ãchãryas have written extensive commentaries upon the Upanishads and proposed their personal principles that can also be called Vedãnt, the term is often used specifically to refer to the Advait philosophy. vedãnti A person who promotes or follows the Vedãnt philosophy, but generally used for someone who accepts the Advait Glossary philosophy. vedic From the Veds. Ved-Stuti A portion of the Shreemad Bhãgvat (skandh ten) in which the Veds praise the glory and greatness of Bhagvãn. vidhi The “do’s”. That which morally should be done (in contrast to nishedh). Vidur-Niti The code of political ethics explained Vidur, the educated statesman, to his elder brother, Dhrutrãshtra Rãjã. It forms portion of the Mahãbhãrat. One of the eight shãstras accepted as trustworthy by Swãminãrãyan Bhagvãn. vidyã Knowledge of attaining Bhagvãn. vidyãdhars A heavenly servant of Indra, thought to live between the skies and earth. vimãn Flying vehicle. virãt The physical body of the three bodies of Virãt-Purush and other ishvars. Equivalent to the sthul body of the jeev. [Kãriyãni – 12]. Virãt-Purush 1) An ishvar ‘conceived’ by one of the countless pairs of Pradhãn-Purush. A svarup assumed by Bhagvãn through Purush and Prakruti, and through whom He then grants Brahmã and other jeevs their bodies. By nature, he is like a jeev, with his actions also being similar to that of a jeev – but with a lifespan of two parãrdhs (2 x 1017 human years). The creation, sustenance, and destruction of this brahmãnd are his three states. [Gadhadã II – 31]. 2) He is also the physical world (Virãt-Purush) or a brahmãnd, which is a human form. However, it is beyond visualisation due to its immense size. Also known as Purush-Avatãr. [Gadhadã I – 63]. vishalya-karani An ancient herbal medicine considered to relieve a person of any stab wounds in the body by causing the weapon that he has been stabbed with to fall out from the body. vishay An object indulged in by the jeev through the ten indriyas Glossary (senses). The five types of vishays are: sights, sounds, smells, tastes, and touches (panch-vishays). The jeev cannot remain without indulging in the vishays. However, vishays related to Bhagvãn strengthen the jeev, while vishays related to the world pollute the jeev. The jeev’s deep desire to indulge in the pleasures of the vishays deflects it from the path of kalyãn. [Gadhadã I – 8]. Vishnu The dev of sustenance. Part of the trimurti. He lives in Vaikunth with his wife Lakshmi. vishnupad A kirtan written by the great Vaishnav bhakta Narsinh Mehtã, which narrates the charitras of Krishna Bhagvãn. Can also refer to a general kirtan of Bhagvãn or His avatãrs. Vishnu-Sahasranãm A shãstra praising the thousand sacred names of Vishnu. One of the eight shãstras accepted as trustworthy by Swãminãrãyan Bhagvãn. Vishnu-Yãg A yagna performed to seek the blessings of Vishnu, and Bhagvãn vishva Name of the jeevãtmã in the jãgrat state, when it is conscious of its sthul body. [Sãrangpur – 6] Vishvarup Literally means ‘svarup of the world’. This svarup was shown to Arjun by Shree Krishna Bhagvãn. The svarup consists of four different forms: Vãsudev, Pradyumna, Aniruddha, and Sankarshan. They each have different roles and responsibilities in a brahmãnd (Virãt-Purush). Sankarshan, Aniruddha, and Pradyumna are the sagun svarups of Vãsudev Bhagvãn, and it is the strength of the upãsanã of Virãt-Purush that he becomes capable of performing the activities of creation, sustenance, and destruction. Also, as long as Virãt-Purush worships these three, his association with Mãyã – in the form of creation, sustenance, and destruction – is not broken. It is when he worships Vãsudev Bhagvãn, who is nirgun, that Virãt- Purush abandons Mãyã and becomes brahm-rup. vivek Wisdom. Discretion. Carefulness. Good judgment. vrat An observance, usually consisting of an upvãs. Glossary vrutti Concentration. 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. Vyãs An avatãr of Bhagvãn born to Satyavati and Parãshar Rushi. Bhagvãn incarnated in the svarup of a great scholar. Vyãs made divisions in the Veds, and wrote eighteen Purãns, including Shreemad Bhãgvat. Vyãs Sutra Extremely concise, cryptic sayings, explaining the essence of the Upanishads, written by Vyãs. Also known as the Brahm Sutra or Vedãnt Sutra. One of the eight shãstras accepted as trustworthy by Swãminãrãyan Bhagvãn. vyatirek Separate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7]. vyom Space (ãkãsh); present in pruthvi, jal, tej, and vãyu, but it remains unaffected by them. A chihn on Swãminãrãyan Bhagvãn’s left foot. Similarly, a bhakta performing dhyãn on this chihn remains detached from the material world and Bhagvãn resides within the purified space of his heart (hruday-ãkãsh). Y Yagna An avatãr of Bhagvãn. He incarnated in the svarup of the king of the devs, and temporarily replaced Indra. His teaching was based on the values of helpfulness and protecting each other during the time of crisis. yagna Sacrificial worship. Ceremonial ritual performed as a Glossary 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. Yãgnavalkya Smruti One of the principal ancient Smruti shãstras. Written by Yãgnavalkya Rushi. He drew on the works of Manu, and sometimes even paraphrased several of Manu’s verses into his own words. The teachings of the shãstra include dharma, legal procedures, tyãgis, tap, and moksh. One of the eight shãstras accepted as trustworthy by Swãminãrãyan Bhagvãn. yagnopavit A sacred white thread, worn from the left shoulder to the waist. It is worn by brãhmans. A ceremony (upanayan) is performed when the yagnopavit is received, usually after the age of seven. Traditionally, the ceremony was performed to mark the point at which boys began their formal education. The yagnopavit is also given to a sant when he receives his dikshã. yam Restraint. First step of ashtãng-yog, which involves moral living for purity of mind and unobstructed concentration. yamduts The terrifying servants of Yam-Rãj, who punish those who have sinned. Yampuri The city of Yam-Rãj. Where nãstiks and sinners are sent after death to suffer for their sins at the hands of Yam-Rãj and the yamduts. After suffering for their sins, these jeevs continue to on the cycle of births and deaths. Also called Narak. Yam-Rãj The dev of justice. The lord of Yampuri, who protects dharma by punishing those who have sinned. Also called Dharma-Rãj. yati A person who firmly follows brahm-chãrya and has conquered all of his indriyas should be known as a yati. [Jetalpur – 2]. yãtrã Pilgrimage. Spiritual journey. yog The philosophy of focusing and quieting the fluctuations Glossary of the mind through various physical and mental practices, and ultimately aiming for the union with Bhagvãn. Also called ashtãng-yog. yogi 1) A person who has mastered the art of yog. 2) A person who has attained siddh-dashã and other extraordinary powers. yogic That which is of a yog or yogi. [Vadtãl – 4]. yog-samãdhi Samãdhi attained as a result of perform yog. yog-yagna When 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. yojan Measure of distance equalling four gãus (approximately 3- 4 miles). yug Era. Age. Division of time used to outline the time-scale of the world. There are four yugs: Satya-Yug (Era of Goodness), Tretã-Yug (Era of Three), Dvãpar-Yug (Third Era), and finally, the present age, Kali-Yug (Era of Darkness). The dharmas of the yugs exist externally as well as internally in the heart. [Sãrangpur – 9]. APPENDIX Appendix A – Satsang Information The four purushãrths The four goals pursued by all Hindus. dharma – the fulfilment of personal, domestic, and social duties. arth – the fulfilment of desires for material objects, such as wealth. kãm – the fulfilment of a person's personal and social desires. moksh – breaking free from the cycle of births and deaths, and attaining Akshardhãm. The five religious vows (vartmãn) Most of the references to the vartmãns in the Vachanãmrut refer to vartmãns of sãdhus, which include the vartmãn of grahasthas. The five religious vows prescribed for sãdhus: nishkãm – vow of celibacy nirlobh – vow of non-greed nisvãd – vow of detachment from the pleasures of taste nisneh – vow of detachment from bodily relations nirmãn – vow of humility The five religious vows for grahasthas: Do not consume meat Do not consume alcohol Do not steal Do not commit adultery Do not change someone’s dharma of their varna and ashram by force, and do not change your own dharma of your varna and ashram. The five great sins (mahã-pãp) A person who commits any of these sins will suffer the miseries of Narak. brahm-hatya – killing a brãhman madya-pãn – drinking alcohol suvarnani chori – stealing gold or money guru-stri no sang – having illicit relations with the wife of one’s guru charmãhino sang – company of a person engaging in any of the previous four sins Appendix A – Satsang Information The nine types of bhakti shravanam – listening to kathãs or kirtans related to Bhagvãn. kirtanam – singing or talking about Bhagvãn. smaranam – remembering Bhagvãn. pãd-sevanam – massaging Bhagvãn's holy feet. archanam – performing Bhagvãn’s pujã (ãrti, thãl, sandalwood paste) vandanam – bowing before Bhagvãn. dãsyam – behaving as the servant of Bhagvãn. sakhyam – behaving as the friend of Bhagvãn. ãtma-nivedanam – unconditionally offering everything to Bhagvãn. The antah-shatru (inner-enemies) These inner enemies must be defeated in order to attain kalyãn. kãm moh asuyã ãshã krodh mãn mad trushnã lobh irshyã matsar ahankãr The four types of mukti A nishkãm bhakta of Bhagvãn only wishes for His sevã. He does not desire any of the four types of mukti. sãlokya – to reside in the dhãm of Bhagvãn sãmeepya – to stay near Bhagvãn sãrupya – to assume a svarup similar to Bhagvãn sãrshti – to attain powers similar to Bhagvãn The eight barriers (asht-ãvaran) Eight barriers encircle each brahmãnd, beyond which is the divine light Chidãkãsh. A jeev must cross the eight barriers before it can reach Akshardhãm. pruthvi jal tej vãyu ãkãsh maha-tattva Pradhãn Prakruti Appendix A – Satsang Information The five eternal entities The five eternal entities will never be destroyed. jeev ishvar Mãyã Brahm Parbrahm The three gun of Mãyã Mãyã is the power of Bhagvãn, but is full of darkness and is the source of attachment. satva-gun – full of purity, goodness, and awareness rajo-gun – full passion and desires tamo-gun – full darkness, ignorance, and laziness The four parts of the antah-karan man – mind; generates thoughts and desires, and governs all of the indriyas buddhi – intelligence; consolidates thoughts, makes decisions, forms beliefs chitt – consciousness; contemplates and thinks ahankãr – ego; gives rise to the sense of self and the sense of individual existence The twenty-four tattva The twenty-four tattvas are the mãyik products of maha-tattva. The sthul body is composed of the five bhuts, and the sukshma body is composed of the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans. five bhut – pruthvi, jal, tej, vãyu, ãkãsh five gnãn-indriyas – shrotra, tvak, chakshu, rasnã, ghran five karma-indriyas – vãk, pãni, pãd, pãyu, upastha five prãns – prãn, apãn, udãn, samãn, vyãn four antah-karans – man, buddhi, chitt, ahankãr Appendix A – Satsang Information The five mahã-bhut The physical world is created from the five bhut. pruthvi – earth jal – water tej – light vãyu – air ãkãsh - space The three bodies (deh) Each embodied soul (jeev) possesses three bodies. A bhakta should worship Bhagvãn, understanding his true self as an ãtmã, which is distinct from the three bodies. sthul body – the physical body, which is the visible body sukshma body – the subtle body, which is the invisible mental body kãran body – the fundamental body, which stores the jeev’s karmas and is the cause of rebirth The three mental states of the jeev (avasthã) The jeevãtmã indulges in the vishays in three different mental states. jãgrat – awake svapna – dream sushupti – deep sleep The five vishay The five types of objects that are perceived by the indriyas: shabda – sounds sparsh – touches rup – sights ras – tastes gandh – smells The ten indriyas The ten indriyas are the senses that perceive the vishays around them. Even though the indriyas (senses) are distinct from the physical body, each indriya is linked to a sense organ. However, the name given to the indriyas are the names of the organs. Appendix A – Satsang Information five gnãn-indriyas five karma-indriyas shrotra – ears vãk – voice tvak – skin pãni – hands chakshu – eyes pãd – feet rasnã – tongue pãyu – anus ghran – nose upastha – genitals The presiding devs shrotra (ears) – Digpãl-Dev vãk (voice) – Agni-Dev tvak (skin) – Vãyu-Dev pãni (hands) – Indra chakshu (eyes) – Surya-Dev pãd (feet) – Vishnu rasnã (tongue) – Varun-Dev pãyu (anus) – Yam-Rãj ghran (nose) – Ashvin-Kumãr-Dev upastha (genitals) – Prajãpati man (mind) – Chandra buddhi (intelligence) – Brahmã chitt (consciousness) – Vãsudev ahankãr (ego) – Rudra The five prãns Life force or energy flowing within the primary life-currents of the body, called vãyu, which control crucial bodily functions. They are vital airs that evolve from rãjas-ahankãr. prãn – forward moving air apãn – air that moves away udãn – upward moving air samãn – balancing air vyãn – outward moving air The four types of bhaktas ãrta – a person who is distressed after falling from the path of attaining siddh-dashã, but still wishes to attain them jignãsu – a person who seeks knowledge of the ãtmã (ãtmã-nisthã) arthãthi – a person who desires material objects, such as material pleasures and powers gnãni – a person with gnãn Appendix A – Satsang Information The eight factors of influence If these influences are pleasant, they purify the mind; and if they are u npleasant, they pollute the mind. desh – place mantra – phrase kãl – time shãstra – scripture kriyã – action dikshã – initiation sang – company dhyãn – mediation The twenty-four svarups of Vishnu The twenty-four svarups forms of Vishnu are the twenty-four names given to Vishnu based on the variations of the four objects he holds in his four hands. For example, in the svarup of Vãsudev, he holds the gadã in his lower right hand, and padma in his upper right hand, the shankh in his upper left hand, and the chakra in his lower left hand; but, in the svarup of Nãrãyan, he holds the chakra in his lower right hand, the gadã in his upper right hand, the padma in his upper left hand, and the shankh in his lower left hand. 1. Keshav 9. Shridhar 17. Purushottam 2. Nãrãyan 10. Hrushikesh 18. Adhokshaj 3. Mãdhav 11. Padmanãbh 19. Nrusinh 4. Govind 12. Dãmodar 20. Achyut 5. Vishnu 13. Sankarshan 21. Janãrdan 6. Madhusudan 14. Vãsudev 22. Upendra 7. Trivikram 15. Pradyumna 23. Hari 8. Vãman 16. Aniruddha 24. Krishna The avatãrs of Bhagvãn Bhagvãn incarnates on Earth for the welfare of society and for the kalyãn of the jeevs. Bhagvãn is always present in Bharat-Khand through these incarnations or His sãdhus. He assumes various avatãrs according to whichever task needs to be accomplished in whichever place, and each avatãr possesses varying amounts of Bhagvãn’s power. There are countless millions of avatãrs of Bhagvãn, each with varying amounts of Bhagvãn’s power. Descriptions of many avatãrs are written in the shãstras, of which twenty-four avatãrs are considered to be of most importance. From the twenty-four avatãrs, ten avatãrs are considered as major avatãrs, with a greater degree of the presence of Bhagvãn than others. Appendix A – Satsang Information The most common list of the twenty-four avatãrs stated in the Purãns are: 1. Sanakãdik 9. Mohini 17. Nrusinh 2. Varãh 10. Pruthu 18. Vãman 3. Matsya 11. Nãrad 19. Parshurãm 4. Hayagriv 12. Rushabh-Dev 20. Vyãs 5. Hans 13. Dattãtrey 21. Rãm 6. Yagna 14. Kapil-Dev 22. Krishna 7. Kurma 15. Nar-Nãrãyan 23. Buddh 8. Dhanvantari 16. Hari 24. Kalki Of these, the ten major avatãrs of Bhagvãn are: 1. Matsya 6. Parshurãm 2. Kurma 7. Rãm 3. Varãh 8. Krishna 4. Nrusinh 9. Buddh 5. Vãman 10. Kalki The eight sat-shãstras The eight shãstras held as trustworthy and of special significance by Swãminãrãyan Bhagvãn. He extracted the essence from all these shãstras and wrote them in His notebook. The Veds The Vyãs Sutra The Shreemad Bhãgvat Purãn The Vishnu-Sahasranãm from Mahãbhãrat The Bhagvad Geetã The Vidur-Niti The Vãsudev Mahãtmya, from the Vishnu-Khand of the Skand Purãn The Yãgnavalkya Smruti The six physical and emotional feelings (shad-urmi) thirst hunger grief infatuation old age death Appendix A – Satsang Information The nine types of emotions The nine emotions are different dramatic moods that produce different emotional effects. shrungãr – affectionate hãsya – humorous karun – sad vir – heroic raudra – fierce bhayãnak – horrific bibhatsa – vulgar adbhut – wondrous shãnt – tranquil The four types of speech parã – the divine sound produced in the navel of Virãt-Purush. pashyanti – when the parã speech reached the hruday-ãkãsh of Virãt, it became known as pashyanti. madhyamã –when the parã speech reached the throat of Virãt-Purush, it became known by as madhyamã. vaikhari – when the parã speech reached the mouth of Virãt-Purush, it became known as vaikhari. The four weapons carried by Bhagvãn shankh – conch shell gadã – mace padma – lotus chakra – razor-bladed disc The four aspects of ekãntik dharma dharma – the practice of morality, religious duties and responsibilities bhakti – devotion to Bhagvãn gnãn – knowledge that lead to kalyãn; the knowledge of the ãtmã and the svarup and greatness of Bhagvãn. vairãgya – detachment; a hatred or strong dislike for the world and its mãyik pleasures Appendix A – Satsang Information The four types of kusangis A person who is bad company is called a kusangi, and they have a bad influence on someone’s progress in satsang, and leads them astray from satsang. There are four types of kusangis: shakti-panthi – They worship Shakti, as the governing power of the world, and they believe the consumption of meat and alcohol to be holy. Animals are sacrificed in front of a murti Shakti, and offered as prasãd. kudã-panthi – A follower of a cult whose beliefs are against the teachings of the Veds. They falsely state the five 'M’ as a means to kalyãn. They are: madya (alcohol), mãns (meat), matsya (fish), mudrã (occult markings on the body), and maithun (illicit sex). shushka-vedãnti – A follower of the Advait philosophy, proposing that the ultimate reality is only brahm. They deny the existence of a personal Bhagvãn, His eternally divine svarup, and His dhãm. nãstik – An atheist. A person who does not believe in the existence of Bhagvãn, or who is not religious. The 8.4 million births The cycle of births and deaths consists of 8.4 million births. These births are divided into six categories. life-forms that have two arms (human, monkey, bear) – 400,000 births small life-forms (insects) – 1,100,000 births immobile life-forms (trees, plants, mountain) – 2,000,000 births animals (cow, dog, elephant) – 3,000,000 births birds (peacock, pigeon) – 1,000,000 births life-forms that live underwater (fish) – 900,000 births The fourteen loks of Jambu-Dvip Satya-Lok Atal Tap-Lok Vital Jan-Lok Sutal Mahar-Lok Talãtal Svarg-Lok Mahãtal Bhuvar-Lok Rasãtal Mrutyu-Lok (earth) Pãtãl Appendix A – Satsang Information The eight siddhi powers (asht-siddhi) The powers obtained by those who have become a yogi or siddh. animã – the ability to make rocks mahimã – the ability to become large; a yogi can become as large as a mountain garimã – the ability to make oneself heavy; a yogi is not moved even by the strongest of winds laghimã – the ability to make oneself into light; the ability to travel with a ray of light to the lok of Surya ishitva – the ability to create, sustain, and destroy living and non-living entities vashitva – the ability to exert control over living and non-living entities prãpti – the ability to grasp; a yogi can fetch objects that may be extremely far away prãkãmya – the ability to make wishes come true The eight types of murti There are eight types of murtis that are worthy of worship: shaili – stone dãrumayi – wood lauhi – metal lepyã – earth or sandalwood paste lekhyã – engraved or drawn saikati – sand manimayi – gems manomayi – mental The seven components of the physical body ras – bodily fluids rakta – blood mãns – muscle med – fat asthi – bones majjã – marrow shukra – semen Appendix A – Satsang Information The ten topics to realise Bhagvãn The ten characteristics of topics of discussion by which Bhagvãn can be realised: sarg – creation from maha-tattva to the five bhuts (up to Virãt-Purush) visarg – creation by Brahmã sthãn – supremacy of Bhagvãn in battle poshan – Bhagvãn’s compassion, as He protects the world uti – karma and vãsnã manvantar-kathã – dharma of Manu and the other kings ishãnu-kathã – charitras of the avatãrs of Bhagvãn and His bhaktas nirodh – dwelling in a subtle form within the various form of Prakruti mukti – renouncing the svarup of a dev or human, and residing in His original svarup ãshray – Bhagvãn as the refuge of the creation, sustenance, and destruction of the brahmãnd The ten directions uttar – north ishãn – northeast purva – east agni – southeast dakshin – south nairutya – southwest pashchim – west vãyavya – northwest urdhva – up adhah – down The six spiritual activities prescribed by Sãnkhya (shat-sampatti) sham – tranquillity dam – self-control; restraint of sense organs uparati – abstinence; refraining from mundane objects and activities titikshã – endurance; overcoming comforts and hardships samãdhãn – stability; balance of mind and focus on Bhagvãn shraddhã – faith; persistence Appendix A – Satsang Information The eight parts of ashtãng-yog The practice of ashtãng-yog involves focusing and minimising the fluctuations of the mind through various physical and mental practices, and ultimately aiming for the union with Bhagvãn. There eight progressive steps of ashtãng- yog. The first four steps are physical practices, whereas the last four steps are mental practices. 1. yam – restraint; involves moral living for purity of mind and unobstructed concentration. 2. niyam – observance of religious practices and code of dharma for the control and refinement of the mind. 3. ãsan – seat or posture; involves physical exercises of postures to promote concentration. 4. prãnãyãm – involves controlling of prãns through breathing exercises leading to the calming of the chitt in preparation for concentration. 5. pratyãhãr – Withdrawal of sensory inputs into the physical body, that enter through five sense organs. 6. dhãrnã – concentration; involves focusing of the mind to guide the flow of consciousness. 7. dhyãn – meditation; involves sustaining a concentrated state where the mind is clear and calm. 8. samãdhi – spiritual experience of the union with Bhagvãn, which is the highest level of yog. The four stages of life (ãshram) A person passes through four stages of life, called ãshrams. They each have different duties and responsibilities. brahm-chãrya – when a person fulfils his duty as a student and brahm-chãri grahastha – when a person enters married life to fulfil the duties of a householder vãnprasth – when a person withdraws from some social duties and serves merely as an elderly advisor sannyãs – when a person abandons all worldly duties and lives as a tyãgi The two wings of satsang ãgnã – following the commands of Bhagvãn and His sant upãsanã – a firm belief and worship of the sãkãr svarup of Bhagvãn Appendix A – Satsang Information The four social classes (varna) All Hindus are divided into four castes. A person must follow the dharma of their own varna, and should not follow the dharma of another varna. brãhman – priest ; a religious and educated person traditionally assigned duties of worship, performing rites and rituals, and teaching. kshatriya – warrior ; a person of power and courage, traditionally responsible for both the formation and enforcement of law within society, as well as its safety. vaishya – merchant; businessman or employer traditionally dealing with financial and commercial matters in society. shudra – labourer; skilled worker traditionally serving the other three varnas The twenty-nine vrats These vrats must be kept by all bhaktas. These vrats are kept by Vaishnavs, which means ‘twenty-nine; vish-nav’. Janmãshtami – the birthday of Shree Krishna Rãmnavmi/Swãminãrãyan Jayanti – the birthday of Shree Rãm; and the birthday of Shree Swãminãrãyan Bhagvãn Shivrãtri – the day Shiv returns to Kailãs, after staying in Pãtãl four months with Bali Rãjã Vãman Jayanti – the birthday of Shree Vãman Nrusinh Jayanti – the birthday of Shree Nrusinh The 24 Ekãdashi – the eleventh day of the bright and dark halves of the lunar month The three qualities of a true satsangi niyam – to follow moral, spiritual, and religious codes of conduct prescribed by Bhagvãn or the shãstras nishchay – to have unfaltering faith in Bhagvãn, no matter what is seen or heard paksh – to be loyal to Bhagvãn and His bhaktas Appendix A – Satsang Information Extra niyams of chãtur-mãs During the monsoon season (chatur-mãs), a bhakta must take extra niyams. These are prescribed by Swãminãrãyan Bhagvãn in the Shikshãpatri. listen to kathãs read kathãs sing kirtans perform a mahã-pujã and the abhishek of Bhagvãn reciting of a mantra reciting of a stotra pradikshanã of the murti of Bhagvãn dandvat pranãm Names Of Swãminãrãyan Bhagvãn Ghanshyãm – given by Bhakti-Mãtã Hari – given by Mãrkandey Rushi Krishna - given by Mãrkandey Rushi Hari-Krishna - given by Mãrkandey Rushi Nilkanth - given by Mãrkandey Rushi Sahajãnand Swãmi – given by Rãmãnand Swãmi Nãrãyan Muni – given by Rãmãnand Swãmi Swãminãrãyan - – given Himself Items taken on van-vicharan Swãminãrãyan Bhagvãn travelled all over India for seven years, between the age of eleven and eighteen. He established dharma and destroyed adharma. He carried eleven items with Him: mrug-charma – deerskin munj-mekhlã – a grass rope worn around the waist to tie a loin-cloth kamandalu – wooden water pot with a handle batvo – a small box to keep shãligrãms and Bãl-Mukund palãs – a T-shaped wooden stick used as a hand-rest gutko – small notebook containing summaries of shãstras gãranu – cotton cloth to filter water mãlã – rosary bhikshã-pãtra – bowl for alms yagnopavit – sacred thread worn from left shoulder to waist tulsi kanthi – double-threaded necklace made of tulsi beads Appendix A – Satsang Information The major pilgrimage places visited by Nilkanth Varni on van-vicharan Pulãshram (Mukti-Nãth) Padmanãbh Shirpur Janãrdan Nav-Lakhã Mountain Ãdi Keshav Bãlvã-Kund Pandharpur Kapil-Ãshram Dand-Kãranya Jagan-Nãth-Puri Nãsikpur Shiv Kanchi Trambakeshvar Vishnu Kanchi River Tãpi Shree-Rang Kshetra River Narmadã Setubhandh Rãmeshvar River Mahi Bhut-Puri River Sãbarmati Kumãrikã Bhim-Nãth The six mandirs Six mandirs were constructed by the wish of Swãminãrãyan Bhagvãn, and He installed the murtis Himself. Place Murti Year Head of Construction Amdãvãd Nar-Nãrãyan Dev VS 1878 Ãnandãnand Swãmi Bhuj Nar-Nãrãyan Dev VS 1879 Vaishnavãnand Swãmi Vadtãl Lakshmi-Nãrãyan Dev VS 1881 Brahmãnand Swãmi Dholerã Madan-Mohanji Mahãrãj VS 1882 Nishkulãnand Swãmi Junãgadh Rãdhã-Raman Dev VS 1884 Brahmãnand Swãmi Gadhadã Gopinãthji Mahãrãj VS 1885 Viraktãnand Swãmi The five authors of the Vachanãmrut The Vachanãmrut contains the words spoken by Swãminãrãyan Bhagvãn. However, it was written and compiled by five sants, after hours of listening, remembering, and writing. Muktãnand Swami Gopãlãnand Swami Nityãnand Swami Shukãnand Swãmi Brahmãnand Swami After each sabhã, the sants would write down the discussions of the sabhã. They would then merge their scripts, to finally create one final manuscript. Even though Swãminãrãyan Bhagvãn held thousands of sabhãs, the discussions from only 273 are included in the Vachanãmrut. Appendix A – Satsang Information The eight body parts of ashtãng dandvat pranãm Men perform ashtãng pranãm with eight parts of their body, whereas women perform panchãng pranãm with five parts of the body. These body parts are offered to Bhagvãn when bowing before Him. ashtãng-pranãm panchãng pranãm feet head hands hands thighs feet chest mind head speech eyes mind speech The five ãrti of the day mangalã – performed before sunrise, when Bhagvãn wakes up shangãr – performed after Bhagvãn is dressed rãjbhog – performed before lunch sandhyã – performed after sunset shayan – performed before bedtime The five parts of panch-amrut A mixture of five items is used in pujã and for the abhishek of Bhagvãn. dudh – milk dahi – yoghurt ghee – pure butter madh – honey sãkãr – sugar Appendix A – Satsang Information The thirty-nine characteristics of Bhagvãn as a king 1. satya – truthfulness; kindness to all beings 2. sauch – inner purity; flawlessness 3. dayã – compassion; intolerance of the pain of others 4. kshãnti – patience; tolerance of contempt from enemies 5. tyãg – renunciation; abandoning all things 6. santosh – happiness; free from impatience 7. ãrjav – sincerity; honesty; harmonising of mind, speech, and body 8. sham – tranquillity 9. dam – self-control; restraint of outer sense organs 10. tap – strictness 11. sãmya – equality; equal behaviour with friends and foe 12. titikshã – endurance; withstanding comforts and hardships 13. uparati – self-discipline; refraining from unnecessary activities 14. shrut – learning; knowledge of precise meanings of the shãstras 15. gnãn – knowledge useful in helping a mumukshu attain the pleasant and avoid the unpleasant 16. virakti –repulsion towards the pleasures of the senses 17. aishvarya – power; control over all things 18. shaurya – valour; courage in battle 19. tej – brilliance; resistance to defeat 20. bal – strength; power to govern all beings 21. smruti – memory; remembering of bhaktas 22. svãtantrya – independence 23. kaushal – skilled 24. kãnti – splendour 25. dhairya – courage 26. mãrdav – gentleness 27. prãgalbhya – maturity 28. prasharay – courteous; polite 29. sheel – pure 30. saha – strength; force 31. ojas – vitality; energetic 32. bal – strength; power to support all things 33. bhag – excellence 34. gãmbheerya – wisdom 35. sthairya – stability 36. ãstikya – faith in Bhagvãn and shãstras 37. keerti – glory; fame 38. mãn – self-respect 39. anahankruti – without ego; humility Appendix A – Satsang Information The thirty characteristics of a sãdhu 1. krupãlu – selflessly showers grace upon others 2. sarvedehinãm akrutadroh – does not harm any living being 3. titikshu – remains dignified in all situations – during praise and insult, happiness and misery 4. satyasãr – strength comes from satya 5. anavadhyãtmã – devoid of jealousy or other such vices 6. sam – views others with equality 7. sarvopakãrak – does only good to others 8. kãmairahatadhihi – not disturbed by indulging in vishays 9. dãnt – indriyas are restrained 10. mrudu – gentle-natured 11. shuchi – inner and outer purity 12. akinchan – without any worldly desires 13. aniha – without any desires for worldly gains 14. mitabhuk – eats in moderation 15. shãnt – mind is restrained 16. sthir – composure 17. machharan – only refuge is Bhagvãn 18. muni – has noble thoughts 19. apramatta – aware 20. gambhriãtmã – motives are beyond our understanding 21. dhrutimãn – patient even in difficult circumstances 22. jitashadgun – one who has defeated: thirst, hunger, grief, infatuation, old age, and death 23. amãni – humility 24. mãnad – can praise others 25. kalp – ability to speak for the benefit others 26. maitra – does not deceive others 27. kãrunik – compassionate without any selfish motive 28. kavi – fully knows the sthãvar, the jangam, and Bhagvãn 29. worships Bhagvãn 30. has single-minded worship with the realisation of Bhagvãn in His true glory Appendix A – Satsang Information The chihn on the feet of Swãminãrãyan Bhagvãn Right Foot jav A barley grain; located on the right toe. Performing dhyãn on this chihn destroys all sins, purifies the mind, and grants a person with the knowledge of ãtmã and Paramãtmã. It also grants worldly wealth and comforts. jãmbu A berry. Performing dhyãn on this chihn ensures that a bhakta loses interest in everything else and feels that all worldly affairs are worthless. vajra The vajra is a weapon as long as a trident which is carried by Indra. Performing dhyãn on this chihn helps a bhakta overcome his inner enemies, and removes the desires for material pleasures, which enables the mind to focus on Bhagvãn. urdhva- Line. This chihn runs from the space between the big toe and the rekhã first toe to the heel of the right foot. Performing dhyãn on this chihn spiritually elevates the mind and takes the bhakta to Akshardhãm. dhvaj A flag. A flag sits above a mandir, and is also carried by the chief warrior of an army. A flag also symbolises victory. Performing dhyãn on this chihn leads a bhakta to live by the ãgnã of Bhagvãn, just as a flag flutters according to the direction of the wind. It also helps a bhakta overcome lust and other material desires. kamal A lotus. Performing dhyãn on this chihn enables a bhakta to remain free of material attachments and focus his mind on Bhagvãn. Just as a kamal is able to blossom even in muddy water, similarly, a bhakta is able to remain free of material attachments, despite fulfilling all his worldly duties obligations. Also, just as a kamal does not sink into water, a bhakta is not submerged by the forces of inner enemies, attachments, and material pleasures. ankush An instrument used to control an elephant. Performing dhyãn on this chihn enables a bhakta to control his mind, and to become strong in worshipping Bhagvãn. ashtakon An octagon. Performing dhyãn on this chihn grants a bhakta the fruits of ashtãng-yog. He also attains Akshardhãm, which is beyond the eight barriers. Appendix A – Satsang Information svastik This sacred sign symbolises the focusing of Bhagvãn’s energy from all four directions to the centre. Performing dhyãn on this chihn grants the bhakta a happy life free of misery, and good luck. Left Foot matsya A fish. Performing dhyãn on this chihn grants a bhakta with a stable mind. It also empowers him to live life absorbed in the murti of Bhagvãn. trikon A triangle. Performing dhyãn on this chihn frees a bhakta from the bondage and the three bodies – sthul, sukshma, kãran; and the three mental states – jãgrat, svapna; sushupti. He becomes brahm- rup. gaupad A cow’s footprint. Performing dhyãn on this chihn causes the vast material world to become the size of a cow’s hoof. dhanush A bow; symbolises humility and strength. Performing dhyãn on this chihn makes a bhakta humble, wise, polite, and fearless. It also enables him to overcome inner enemies. vyom Space (ãkãsh); present in pruthvi, jal, tej, and vãyu, but it remains unaffected by them. Similarly, a bhakta performing dhyãn on this chihn remains detached from the material world, and Bhagvãn resides within the purified space of his heart (hruday-ãkãsh). ardha- Half moon. The moon symbolises peace. A bhakta performing chandra dhyãn on this chihn overcomes all miseries and experiences inner peace and profound happiness. Also, just as the night-lotus blossoms due to the light of the moon, the bhakta blossoms with bhakti and shraddhã through the light of Bhagvãn. kalash A brass water-pot. By performing dhyãn on this chihn a bhakta attains total fulfilment and becomes akshar-rup. A kalash occupies the highest point on the shikhar of a mandir, and so the bhakta attains the highest dhãm, Akshardhãm. Appendix B – Biography Of Swãminãrãyan Bhagvãn The Purpose Of His Avatãr Swãminãrãyan Bhagvãn incarnated on earth, along with His dhãm and some of His muktas, to establish ekãntik dharma, and grant kalyãn to those who became His bhaktas. He incarnated at Dharma-Dev’s house in Chhapaiyã in Kaushal-Desh, to save Bhakti-Mãtã and Dharma-Dev from harassment by demons. He also incarnated to take mumukshu bhaktas to Akshardhãm, by imparting knowledge of His svarup, dharma, vairãgya, and bhakti. While on earth, He established ekãntik dharma, which had been destroyed many years ago, and He destroyed adharma. He initiated over 2000 sãdhus, of which 500 were initiated as paramhans. Also, He built mandirs, and installed murtis, which will always remain on earth. In this way, Bhagvãn forever resides on this earth through His sãdhus and His murtis. Swãminãrãyan Bhagvãn also wrote and narrated shãstras, authenticated ancient shãstras, and instructed His sãdhus to write shãstras. Birth Name: Ghanshyãm (given by Bhakti-Mãtã) Other Names: Hari, Krishna, Hari-Krishna, Nilkanth (given by Mãrkandey Rushi in Chhapaiyã) Sahajãnand Swãmi, Nãrãyan Muni (given by Rãmãnand Swãmi in Piplãnã) Swãminãrãyan (given by Himself in Faneni) Shreeji Mahãrãj (given by His bhaktas) Birth Date: Chaitra sud 9, VS 1837 (2nd April 1781) - Rãmnavmi Birthplace: Chhapaiyã, near Ayodhyã in Kaushal-Desh (later moved to Ayodhyã) Father’s Name: Dharma-Dev (Dev-Sharma) (son of Bãl-Sharma and Bhãgyavati) Father’s Birth Date: Kãrtik sud 11, VS 1796 Father’s Birthplace: Itãr Mother’s Name: Bhakti-Mãtã (Bãlã, Premvati) (daughter of Krishna-Sharma and Bhavãni) Mother’s Birth Date: Kãrtik sud 15, VS 1798 Mother’s Birthplace: Chhapaiyã Appendix B – Biography Of Swãminãrãyan Bhagvãn Brothers: Rãmpratãpji (married to Suvãsini-Bãi) Ichhãrãmji (married to Variyãri-Bãi) Varna: Sarvariya Brahman Family Ved: Sãm Ved, Kauthmi Shãkhã Guru: Rãmãnand Swami Van-Vicharan Start date: Ãshãdh sud 10, VS 1849 – the day he left Ayodhyã Age at start: 11 years, 3 months, and 1 day Place: Ayodhyã Length of van-vicharan: 7 years, 1 month, and 11 days End date: Shrãvan vad 6, VS 1856 Age at end: 18 years, 4 months, and 12 days Place: Loj Bhãgvati Dikshã Age: 19 years, 7 months, and 2 days Date: Kãrtik sud 11, VS 1857 Place: Piplãnã Head Of The Sampradãy Age: 20 years, 7 months, and 2 days Date: Kãrtik sud 11, VS 1858 Place: Jetpur Satsang Years in satsang: 30 years, 9 months, and 19 days Time on earth: 49 years, 2 months, and 1 day Date He left earth: Jyeshth sud 10, VS 1886 Appendix B – Biography Of Swãminãrãyan Bhagvãn Accomplishments On Earth Established ekãntik dharma, and destroyed adharma Initiated over 2000 sãdhus, of which 500 were initiated as paramhans - He remains on earth through these sãdhus Built mandirs, and installed murtis for bhaktas to always have the darshan of Bhagvãn’s murti Established two seats of leadership (gãdi), and two ãchãryas to protect and promote the sampradãy Revealed the philosophy of the Veds in simple words Wrote shãstras, and authenticated ancient shãstras, and shãstras written by His sãdhus Summarised the essence of all the shãstras in the Shikshãpatri Worked to assist the poor by distributing food and drinking water Opened charity-houses for the poor Organised food and water aid for people during times of drought Stopped the practice of sati, as it was suicide/murder (some were forced) – human life is only given and taken by Bhagvãn Stopped female infanticide (killing of baby girls) Encouraged the bhaktas to educate females, which meant they were able to give talks about Bhagvãn Stopped the sacrifice of animals in yagnas Allowed members from all varnas (castes) into the Swãminãrãyan Sampradãy; He instructed His paramhans to collect alms from all sections of society and appointed people from the lower varnas of society as His personal attendants; He ate along with members of lower varnas. However, taking food from members of lower varnas was not supported by Him. Dispelled the myth that moksh was not attainable by everyone. He taught mumukshu bhaktas that the jeev is neither male nor female and that everyone is equal in the eyes of Bhagvãn Had good relationships with the British Imperial Government, so they gifted Him with land to build a mandir in Amdãvãd Maintained good relationships with people of other religions; had followers from other religions; even though some of His attendents were Muslims, they wore a kanthi and followed the panch-vartmãn Gave the Governor of Bombay, Sir john Malcolm, a copy of the Shikshãpatri (is kept in Bodleian Library in Oxford) Appendix C – Introductory Paragraphs The introductory paragraph of each Vachanãmrut begins with the date and location, which takes the reader back in time to the exact environment in which the sabhãs were held. This is followed by a detailed description of Shreeji Mahãrãj’s svarup, which allows the readers and listeners to visualise Him sitting in the sabhã, giving His spiritual talks to the sãdhus and haribhaktas. Garments Garment Description angarkhu A long-sleeved, upper garment that is made of a thin cloth. It reaches down to the knees, and is tied with strings on the left side of the chest. bokãni Cloth tied around the head, with one end crossing from under the chin to cover the ears and cheeks. chãdar A thin blanket. dagli Waistcoat with inner lining. Shorter and thicker than an angarkhu. dhoti An unstitched, long piece of cloth traditionally worn by males as a lower garment. It is usually wound around the waist with one end tucked in after passing it between the legs. feto Long piece of cloth that can be twisted and tied around the head, or placed over the shoulder and tied around the waist. jãmo A long-sleeved, upper garment that is made of a thick cloth, with rich embroidery. It reaches down below the knees, and is tied at the waist with long strings. khes Piece of cloth that can be worn as a shawl to cover the upper body, or worn as a dhoti to cover the lower body. pãgh Turban. Long, thin piece of cloth tied around the head.. rajãi Thick blanket. reto Feto, moliyu or shelu with silky, decorative edges woven with golden or silver threads. Tied around the head or waist, or left to rest upon the shoulders. shelu Rich fabric with a silky finish woven with golden or silver threads and decorative edges. It is worn as an upper garment or tied around the head or waist, or even left to rest upon the shoulders. survãl Loose trousers. Appendix C – Introductory Paragraphs Garments worn in cold weather Mahãrãj wore warm clothes during the winter. For example, during the kathã in Gadhadã I – 24, He wore a warm dagli. Also, in Loyã 1, Loyã 3, and Loyã 7, Shreeji Mahãrãj wore a cotton-padded survãl. From all the garments worn by Shreeji Mahãrãj, we can deduce that the three coldest days in the Vachanãmrut may have been in Loyã, as Mahãrãj wore double layers on top of His warm dagli. The three coldest days: Loyã Day Garments a warm dagli, khes, feto around His head, tied a 15 Mãgshar vad 13 bokãni with another feto, covered Himself chofãl and a pachhedi a warm dagli with an angarkhu inside, khes, tied a Mãgshar vad 17 feto around his head, tied bokãni with another Amãs feto, covered Himself chofãl and a rajãi a warm dagli, khes, tied a feto around his head, 18 Posh sud 1 tied bokãni with another feto, covered Himself chofãl and a rajãi Notes: As Shreeji Mahãrãj possessed intense vairãgya, He preferred simple white clothing. Shreeji Mahãrãj generally wore a dhoti, referred to as a khes. A white dhoti is only mentioned twice in the Vachanãmrut, in Gadhadã II – 34 and in Jetalpur – 5. He rarely wore a survãl, but when He did, He preferred a white one, rather than one made of kinkhãb. He only wore a kinkhãb survãl when it was presented by a loving bhakta. He rarely wore an angarkhu, dagli, or jãmo. He usually draped one of the following garments on His upper body: thin cotton cloth, thick cotton cloth, chãdar, khes, reto, or shelu. Shreeji Mahãrãj rarely wore rich garments with embroidery. He wore a white, English-milled cloth during the kathã in Gadhadã III – 31. Appendix C – Introductory Paragraphs Adornments The paramhans and bhaktas often adorned Mahãrãj with various items. They offered Him flowers, hung garlands around His neck, placed bunches of flowers above His ears or inserted them into His pãgh, hung tassels of flowers from His pãgh, and tied strings of flowers to His wrists and arms. Adornments Vachanãmrut berkhã (string of flowers Gadhadã I – 30 tied to the wrist) bãjubandh and gajarã Vadtãl – 1, Amdãvãd – 2, 4, Gadhadã III – 1, 3, 5, 9 guchh (bunches of flowers Gadhadã 1 – 12, 20, 22, 34, 36, 37, 39, 41, 42, 43 placed above the ears) Sãrangpur 14, Gadhadã II – 21, 32, Vadtãl – 5 (two on each ear) Amdãvãd – 1, 4, 6, Jetalpur – 3 both torã and garlands Gadhadã I – 62, Gadhadã II – 49, Amdãvãd – 3 hanging on Mahãrãj’s pãgh held in the hands: - gajarã Gadhadã I – 49 - large bunch of roses Amdãvãd – 6 - bunch of flowers Gadhadã I – 14 - a ball of flowers Gadhadã I – 36 - sevati flower in right hand Gadhadã I – 14 - pomegranate Vadtãl – 13, Jetalpur – 3 - lemon Jetalpur 1, 3 - handkerchief Jetalpur – 2 - tulsi mãlã Gadhadã I –70, Panchãlã –4, Amdãvãd –5, Jetalpur –2 tulsi kanthi Gadhadã I – 64, Gadhadã II – 48 rãkhadis Gadhadã II – 9 (Shrãvan sud 14, one day before Rakshã Bandhan) pearl necklace and pearl Gadhadã I – 13 tassels hanging from pãgh sandalwood paste smeared Gadhadã I – 32, 59 on forehead sandalwood paste smeared Jetalpur – 4 on whole body Appendix C – Introductory Paragraphs Flowers Vachanãmrut chameli Vadtãl – 20, Amdãvãd – 3, 6, Jetalpur – 3 mogrã Gadhadã II – 21, 24, 54, 61, Gadhadã III – 1, 2, 3, 5, 7, 13, 15, 16, 19 dolariyã Jetalpur 1, 2, 3 gulãb Gadhadã I – 14, 63, Vadtãl 1, 3, 5, 12, Amdãvãd 1, 2, 4, 5, 6, 7, 8 hajãri Jetalpur – 3 borsali Jetalpur – 3 guldãvadi/sevati Gadhadã I – 14, 22, 26, Kãriyãni – 11, Gadhadã II – 27, 66, Jetalpur – 1, 3, 4 champã Vadtãl – 2, Jetalpur – 3 karnikãr Gadhadã I – 36, Gadhadã II – 14, Gadhadã III – 19 Notes: There are no flowers in the Panchãlã sabhãs, either because the area was not fertile enough for growing flowers or the weather in Fãgan was not warm enough for flowers to grow. There are no flowers in the Loyã sabhãs. This may be due to the cold winter. Also, there are no flowers in winter months of Gadhadã II, until the month Chaitra. The rose only appears twice in the sabhãs in Gadhadã. Roses probably did not grow in the Saurãshtra region. So, the roses in the two sabhãs may have been brought by bhaktas visiting from other regions. All the other references to roses occur in the Gujarat sabhãs (Vadtãl and Amdãvãd). In the Amdãvãd sabhãs, Mahãrãj adorns roses in the form of torã, bãjubandh, guchh, and garlands. The dolariyã flower only appears in the Jetalpur kathãs. In Jetalpur 3, Mahãrãj adorns six varieties of flowers: champã, borsali, guldãvadi, chameli, dolariyã, and hajãri, in addition to holding a lemon in one hand and a pomegranate in the other. Sandalwood paste is usually applied during the summer months for its cooling effect. In the Vachanãmrut, it was smeared on Mahãrãj three times: one during the month of Posh, and twice during the month of Fãgan. Both months have low temperatures, with Posh being colder than Fãgan. Therefore, Mahãrãj may have accepted the sandalwood from a great sãdhu or a devout bhakta, as it is only soothing during the summer months. Appendix D – Questions Talks NUMBER OF QUESTIONS ASKED given by Ayodhya Prasadji Shreeji Mahãrãj Brahmãnand Place Number Shreeji Haribhaktas Muktãnand Gopãlãnand Shukãnand Other Sant of Mahãrãj Nityãnand Raghuvirji Chapters of His Swãmi Swami Swãmi Swãmi Swami Mahãrãj Mahãrãj own accord Gadhadã I 78 40 22 32 5 4 3 8 41 - - 17 Sãrangpur 18 6 4 12 - 4 - - 15 - - 2 Kãriyãni 12 5 7 5 2 3 - 2 8 - - 2 Loyã 18 3 47 8 2 - 3 3 15 - - 1 Panchãlã 7 5 1 - - - - - 2 - - 1 Gadhadã II 67 46 31 17 - 2 2 2 8 1 1 3 Vadtãl 20 5 8 4 1 1 1 1 - - - 11 Amdãvãd 8 3 3 1 - - 1 - - - - 7 Ashlãli 1 1 - - - - - - - - - - Jetalpur 5 4 1 1 - - - 1 - - - 1 Gadhadã III 39 44 17 11 1 - 11 - 7 1 1 6 Appendix E – Creation Purushottam Akshar mukta mukta mukta mukta mukta mukta mukta mukta mukta Mul-Prakruti Mul-Purush (Mahã-Mãyã) (mukta) Pradhãn-Purush maha-tattva (chitt) sãttvik-ahankãr rãjas-ahankãr tãmas-ahankãr man ten indriyas five bhut devs of the indriyas buddhi five tanmãtrãs (vishays) prãns Virat Purush (24 tattvas) Brahmã Marichi Prajãpati Kashyap Prajãpati devs demons humans, animals, trees, mountains Appendix F – Time Scale Brahmã (100-year lifespan) 100 YEARS 365 DAYS 10 – Svarg-Lok 9 – Bhuvar-Lok 8 – Mrutyu-Lok 7 – Atal 6 - Vital 12 HOURS 5 - Sutal 4 - Talãtal 1 12 Night (12 hours) 3 – Mahãtal Nimit-Pralay 2 – Rasãtal (lower ten loks are destroyed) 1 – Pãtãl 1000 Mahã-Yug (chokadi) 1 2 3 500 998 999 1000 Satya-Yug Tretã-Yug Dvãpar-Yug Kali-Yug 1,728,000 human years 1,296,000 human years 864,000 human years 432,000 human years Brahmã lives for 100 years (3.1536 x 1014 human years). Each year is made up of 365 days. At the end of his 100-year lifespan, prãkrut-pralay occurs, in which the whole brahmãnd (the 14 loks) is destroyed. A new brahmãnd is then created, with a new Brahmã. Brahmã’s whole day is made up of 24 hours: a 12-hour day and a 12-hour night (8.64 x 109 human years). During Brahmã’s day, the lower 10 loks of the brahmãnd are created; and they are destroyed during the night. This is called nimit- pralay. The lower 10 loks are then created the next day. (The upper four loks are created during Brahmã’s first day, and they are not destroyed until Brahmã dies, and prãkrut-pralay occurs) During Brahma’s 12-hour day (4.32 x 109 human years), 14 Manus and Indras reign and die, and 1000 Mahã-Yugs (chokadis) occur. A chokadi is the passing of four yugs: Satya-Yug lasts for 1,728,000 human years; Tretã-Yug lasts for 1,296,000 human years; Dvãpar-Yug lasts for 864,000 human years; and Kali-Yug lasts for 432,000 human years. This means one chokadi is completed in 4,320,000 human years. Therefore, 1000 Mahã-Yugs occur during one day of Brahmã. The destruction that occurs during the day of Brahmã is called nitya-pralay. Appendix G – Conversion of Measurements In the Vachanãmrut, Swãminãrãyan Bhagvãn has referred to various measurements of time using traditional Hindu time scales. Below is a list of Indian time measurements with modern conversion equivalents. 1 krati 34,000th of a second 1 truti 300th of a second 2 truti 1 luv (1/150 of a second) 2 lav 1 kshan (1/75 of a second) 30 kshan 1 nimish (2/5 of a second) 60 nimish 1 pal (24 second) 60 pal 1 ghadi (24 minutes)
ghadi 1 horã (1 hour) 24 horã 1 diwas (1 day) 7 diwas 1 saptãsh (1 week) 4 saptã 1 mãs (1 month) 2 mãs 1 rutu (1 season) 6 rutu 1 varsh (1 year) 100 varsh 1 shatãbda (1 century) 10 shatãbda 1 sahasrãbda (1,000 years) 432 sahasrãbda 1 yug (length of Kali-Yug, 432,000 years) 2 yug 1 Dvãpar-Yug (864,000 years) 3 yug 1 Tretã-Yug (1,296,000 years) 4 yug 1 Satya-Yug (1,728,000 years) 10 yug 1 Mahã-Yug = 1 chokdi (4,320,000 years) 1000 mahã-yug 1 kalp (4,320,000,000 years) 1 kalp 4.32 billion years Appendix H – Hindu Calendar The Hindu calendar year is based on the Vikram era, after King Vikram of Ujjain. The system is still widely used in Northern and Western India. The calendar began in 57-56 BCE. The twelve months of the year are lunar-based, where each month is divided into the bright half (waxing of the moon), known as the ‘shukla’ or ‘sud’, and the dark half (waning of the moon), known as the ‘krishna’ or ‘vad paksh’. The 15th day of the sud half (full moon), is known as Punam, while the last day of vad half (new moon), is known Amãs. In Northern India, the months end on the day of the full moon, while in Gujarãt, the months end on Amãs, the darkest night. The lunar calendar, is approximately 354 days long. To keep it synchronised with the solar calendar, in which years are approximately 365 days long, adjustments are made to the lunar-based calendar every 2.5 years. This is achieved by adding an additional month called an ‘adhik’ or ‘Purushottam’ month to the calendar. In Gujarãt, the Kãrtiki Samvat is used, where the new year begins after Divãli on Kãrtik sud 1. The Ashãdhi Samvat still prevails in some parts of Rãjasthãn and Gujarãt – in Kutch and Saurãshtra. In this system, the new year begins on Ashãdh sud 1. The Vachanãmrut is written using the Ashãdhi Samvat. The Common Era year corresponding to the Samvat year is obtained by subtracting 57 years from the Vikram year if the date falls between Ãshãdh sud 1 and December 31st; and 56 years if the date falls between January 1 st and Jyeshtha vad 15. Appendix I – Months and Seasons Seasons Seasons New Year’s Day of the Kãrtiki Samvat New Year’s Day of the Ashãdhi Samvat (Kãrtik sud 1) (Ashãdh sud 1) The Vachanãmrut is written using the Ashãdhi Samvat. Appendix J – Places GADHADÃ The neem tree in the darbãr of Dãdã Khãchar in Gadhadã - Inset: The residence of the paramhans Appendix J – Places GADHADÃ The rooms in the darbãr of Dãdã Khãchar in Gadhadã - Appendix J – Places The darbãr of Jeevã Khãchar in Sãrangpur - Appendix J – Places The darbãr of Vastã Khãchar in Kãriyãni - Appendix J – Places The darbãr of Surã Khãchar in Loyã Inset: The residence - of the paramhans Appendix J – Places The darbãr of Jinã-Bhãi in Panchãlã - Appendix J – Places The Swãminãrãyan mandir in Vadtãl. - Appendix J – Places The Swãminãrãyan mandir in Amdãvãd. - Appendix K – Garments and Adornments Torã of flowers hanging from a pãgh, and roses place above the ears. A bokãni tied with one end of the pãgh. Appendix K – Garments and Adornments bãjubandh gajarã kadã angarkhu survãl Appendix L – Flowers gulãb chameli hajãri champã guldãvadi karnikãr mogrã dolariyã guldãvadi borsali Appendix M – Instruments satãr pakhvãj sarodã mrudang sãrangi manjirã jhãnjh