The DvaitDvaitDual. 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, RãmãnandTap to open in glossary → Philosophy
In the SamvatSamvatThe calendar established by Indian emperor Vikramaditya of Ujjain following his victory 56 BCE. It is a lunar calendar based on ancient Hindu tradition. The Vikram Samvat calendar is 56.7 years ahead of the solar Gregorian calendar. The calendar most commonly used is the Kãrtiki Samvat, which begins on the first day of Kãrtik. However, the Vachanãmrut is written using the Ashãdhi Samvat, which begins on the first day of Ãshãdh.Tap to open in glossary → year 1882, about an hour-and-a-half after sunrise on ChaitraChaitraTenth month of the Ãshãdhi Samvat year, normally falling between March and April.Tap to open in glossary → sudsudBright half of a Hindu lunar month in which the moon is in its waxing phase. The days between Amãs up to and including Punam. Also called shukla paksh.Tap to open in glossary → 3 [10th April 1826], Swãmi ShreeShree1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status.Tap to open in glossary → Sahajãnandji Mahãrãj was sitting on a decorated bedstead that had been placed under an ãsopãlavãsopãlavA tall evergreen tree, called Polyalthia longifolia, native to India. Its leaves are used in rituals and on religious occasions as decoration.Tap to open in glossary → tree in the mansion in Jetalpur. He was dressed entirely in white clothes. Around His neck, He was wearing several garlands of guldãvadiguldãvadiFlower of the chrysanthemum genus, found to blossom unusually out of season. Also known as sevati.Tap to open in glossary → flowers, tassels of dolariyãdolariyãWhite 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.Tap to open in glossary → flowers were dangling from His pãghpãghTurban. Long, thin piece of cloth tied around the head.Tap to open in glossary →, and two karnikãrkarnikãrA 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.Tap to open in glossary → flowers had been placed upon both of His ears. Also, He was playing with a beautiful lemon in His hands. A sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary → of sãdhus, as well as satsangisatsangiA person who practises satsang.Tap to open in glossary → men and women from various places, had gathered before Him.
Then, addressing the entire sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary →, Shreeji Mahãrãj asked, “Everyone in this world accepts some philosophy or other. There are two major doctrines: One is the DvaitDvaitDual. 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, RãmãnandTap to open in glossary → philosophy and the other is the AdvaitAdvaitNon-dual. The philosophy greatly proposed by Shankar-Tap to open in glossary → philosophy. Please explain which philosophy should be accepted by a mumukshumumukshuA person in search of moksh.Tap to open in glossary →.”
Then, PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → Bhatt said in reply, “Mahãrãj, in the AdvaitAdvaitNon-dual. The philosophy greatly proposed by Shankar-Tap to open in glossary → philosophy, by believing their ãtmããtmã1) 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.Tap to open in glossary → to be BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →, people behave as they please. As a result of this, they fall from the path of kalyãnkalyãn1) Liberation. Freedom from the cycle of births and deaths. 2) To take birth as a higher life-form, or to take birth in a higher lok.Tap to open in glossary →. Therefore, a mumukshumumukshuA person in search of moksh.Tap to open in glossary → should accept the DvaitDvaitDual. 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, RãmãnandTap to open in glossary → philosophy.”
Shreeji Mahãrãj then raised a doubt. He questioned, “According to the DvaitDvaitDual. 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, RãmãnandTap to open in glossary → philosophy, jeevjeev1) That which is living. Infinite in number. Individual, embodied ãtmã still bound by Mãyã and consequently undergoing the cycle of births and deaths. The jeev is not separate the three bodies (sthul, sukshma, and kãran) and the three mental states (jãgrat, svapna, and sushupti), whereas the ãtmã is distinct from everything. 2) First of the five eternal entities (jeev, ishvar, Mãyã, and Akshar, and Parbrahm). 3) Sometimes used to mean the same as ãtmã.Tap to open in glossary →, ishvarishvarSee Bhagvãn.Tap to open in glossary →, and MãyãMãyã1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary → are satyasatyaTruth.Tap to open in glossary →. But, as long as MãyãMãyã1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary → persists, how can the jeevjeev1) That which is living. Infinite in number. Individual, embodied ãtmã still bound by Mãyã and consequently undergoing the cycle of births and deaths. The jeev is not separate the three bodies (sthul, sukshma, and kãran) and the three mental states (jãgrat, svapna, and sushupti), whereas the ãtmã is distinct from everything. 2) First of the five eternal entities (jeev, ishvar, Mãyã, and Akshar, and Parbrahm). 3) Sometimes used to mean the same as ãtmã.Tap to open in glossary → attain kalyãnkalyãn1) Liberation. Freedom from the cycle of births and deaths. 2) To take birth as a higher life-form, or to take birth in a higher lok.Tap to open in glossary →?”
PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → Bhatt replied, “A person attains kalyãnkalyãn1) Liberation. Freedom from the cycle of births and deaths. 2) To take birth as a higher life-form, or to take birth in a higher lok.Tap to open in glossary → by performing pure karmas.”
Again, Shreeji Mahãrãj raised a doubt: “The two types of karmas, nivruttinivrutti1) Inactivity. State of quietness and obedience. Retirement from social duties and affairs. In thisTap to open in glossary → and pravruttipravrutti1) Activity in the form of social duties and affairs. In this sense, often used to refer to the path of a grahastha. 2) Can also include all forms of activities and responsibilities, including religious activities, such as sevã in the mandir, and attending to bhaktas of Bhagvãn. A person increases bhakti and sevã rather than dhyãn and smaran.Tap to open in glossary →, become merged into MãyãMãyã1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary → in the form of sushuptisushuptiUnconscious. 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].Tap to open in glossary →. What is that state of sushuptisushuptiUnconscious. 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].Tap to open in glossary → like? Well, just as no one is capable of conquering Mount Lokã-LokLokPlace. Region. World.Tap to open in glossary →, similarly, no jeevjeev1) That which is living. Infinite in number. Individual, embodied ãtmã still bound by Mãyã and consequently undergoing the cycle of births and deaths. The jeev is not separate the three bodies (sthul, sukshma, and kãran) and the three mental states (jãgrat, svapna, and sushupti), whereas the ãtmã is distinct from everything. 2) First of the five eternal entities (jeev, ishvar, Mãyã, and Akshar, and Parbrahm). 3) Sometimes used to mean the same as ãtmã.Tap to open in glossary → is capable of conquering the sushuptisushuptiUnconscious. 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].Tap to open in glossary →. Above that, is MãyãMãyã1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary → in its state of equilibrium, and it is extremely vast. No jeevjeev1) That which is living. Infinite in number. Individual, embodied ãtmã still bound by Mãyã and consequently undergoing the cycle of births and deaths. The jeev is not separate the three bodies (sthul, sukshma, and kãran) and the three mental states (jãgrat, svapna, and sushupti), whereas the ãtmã is distinct from everything. 2) First of the five eternal entities (jeev, ishvar, Mãyã, and Akshar, and Parbrahm). 3) Sometimes used to mean the same as ãtmã.Tap to open in glossary → can conquer it. Therefore, the means to go beyond MãyãMãyã1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary → is as follows: When the jeevjeev1) That which is living. Infinite in number. Individual, embodied ãtmã still bound by Mãyã and consequently undergoing the cycle of births and deaths. The jeev is not separate the three bodies (sthul, sukshma, and kãran) and the three mental states (jãgrat, svapna, and sushupti), whereas the ãtmã is distinct from everything. 2) First of the five eternal entities (jeev, ishvar, Mãyã, and Akshar, and Parbrahm). 3) Sometimes used to mean the same as ãtmã.Tap to open in glossary → comes into contact with the pratyakshapratyakshaVisible. Present on earth. Physical.Tap to open in glossary → svarupsvarupA physical form.Tap to open in glossary → of ShreeShree1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status.Tap to open in glossary → PurushottamPurushottamGod. Supreme being. Bhagvãn. He is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth forTap to open in glossary → BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → – who is beyond MãyãMãyã1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary →, and who is the destroyer of MãyãMãyã1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary → and all karmas – or His santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → who has attained BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →, then by accepting their refuge, the jeevjeev1) That which is living. Infinite in number. Individual, embodied ãtmã still bound by Mãyã and consequently undergoing the cycle of births and deaths. The jeev is not separate the three bodies (sthul, sukshma, and kãran) and the three mental states (jãgrat, svapna, and sushupti), whereas the ãtmã is distinct from everything. 2) First of the five eternal entities (jeev, ishvar, Mãyã, and Akshar, and Parbrahm). 3) Sometimes used to mean the same as ãtmã.Tap to open in glossary → can go beyond MãyãMãyã1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary →.”
After delivering this talk, Shreeji Mahãrãj went up into the mansion for His meal. After dinner, He returned and satsat1) True. Real. 2) Permanent, imperishable and unchanging. Is unbound by the past, the present, and the future.Tap to open in glossary → on a decorated bedstead under the ãsopãlavãsopãlavA tall evergreen tree, called Polyalthia longifolia, native to India. Its leaves are used in rituals and on religious occasions as decoration.Tap to open in glossary → tree. Then, looking lovingly at all the sãdhus and bhaktas, He said, “In the beginning, when no one honours a person, imagine what his nature is like. Then, when a hundred people begin to follow him, his pride becomes of a different type. Also, when one thousand people, or ten thousand people, or ten million people follow him, his pride becomes of a different type altogether. Then, if he becomes like BrahmãBrahmãThe dev responsible for the creation of the brahmãnd and the life-forms within it. Part of the trinity of devs, along with Vishnu (the sustainer) and Shiv (the destroyer), responsible for the control of one brahmãnd.Tap to open in glossary →, or ShivShivThe dev of destruction. Part of the trimurti. He lives in Kailas with his wife Pãrvati.Tap to open in glossary →, or IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary →, and if he is wise, he would realise, ‘My greatness is not due to this status’. What is it due to? Well, greatness is due to the ãtmããtmã1) 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.Tap to open in glossary →, and due to association with a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →. This is because even though those like BrahmãBrahmãThe dev responsible for the creation of the brahmãnd and the life-forms within it. Part of the trinity of devs, along with Vishnu (the sustainer) and Shiv (the destroyer), responsible for the control of one brahmãnd.Tap to open in glossary →, ShivShivThe dev of destruction. Part of the trimurti. He lives in Kailas with his wife Pãrvati.Tap to open in glossary →, and IndraIndraThe king of the devs. He resides in Svarg-Lok.Tap to open in glossary → are all great, they still crave for the dust from the feet of a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →.
“So, where does the greatness of a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → lie? Allow me to explain. The greatness of a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → is not due to wealth, or objects, or any kingdom; his greatness is due to his bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → and upãsanãupãsanã1) 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.Tap to open in glossary → of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →. Also, the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → has ãtmã-nishthããtmã-nishthãKnowledge of the jeev. The belief that a person is an ãtmã, which is imperishable and eternal.Tap to open in glossary →. It is due to these qualities that he is great.
“If a person cannot realise this, then he should develop a belief within his ãtmããtmã1) 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.Tap to open in glossary → that he should be deeply attached to a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → who has attained the pratyakshapratyakshaVisible. Present on earth. Physical.Tap to open in glossary → svarupsvarupA physical form.Tap to open in glossary → of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →, and he should believe only that santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary → to be his own self. However, a person may doubt, ‘How is the master-servant relationship maintained?’ Well, take the example of Gãlav Rãjã. He wanted to perform a sacrifice for which he specifically required white horses with black ears. It so happened that those black-eared horses were at the home of Varun. But, since that region was beyond his reach, he called upon GarudGarudAn eagle. The vehicle of Vishnu.Tap to open in glossary →. Then, having mounted GarudGarudAn eagle. The vehicle of Vishnu.Tap to open in glossary →, he went there and brought back the horses. So, does this mean that Gãlav Rãjã’s sevã towards GarudGarudAn eagle. The vehicle of Vishnu.Tap to open in glossary → diminished? No, it did not diminish. Similarly, the purpose of being deeply attached to a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →, who is a knower of BrahmBrahm1) The dhãm of Bhagvãn. It is eternal, complete with all gun, luminous, and flawless. Also called Akshar, or Akshar-Brahm, or Akshardhãm. 2) Fourth of the five eternal entities, which transcends everything except Purushottam (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary →, is that he has the ability of passing through the eight barriers (jad prakrutijad prakruti1) 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].Tap to open in glossary →). That is the reason for being deeply attached to such a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →.”
Shreeji Mahãrãj then added that all should remember this principle, as it is the very life of everyone. || End of VachanãmrutVachanãmrutAmrut in the form of words. A collection of 273 spiritual talks delivered by Swãminãrãyan Bhagvãn, that were carefully noted and collated by His senior sãdhus in His presence, and were authenticated by Him. Central philosophical shãstra of the Swãminãrãyan Sampradãy that summarises the essence of all Hindu shãstras.Tap to open in glossary → Jetalpur || 1 || 230 ||