Jetalpur 2

The Characteristics Of A YatiYatiA person who firmly follows brahm-chãrya and has conquered all of his indriyas should be known as a yati. [Jetalpur – 2].Tap to open in glossary →

In the SamvatSamvatThe calendar established by Indian emperor Vikramaditya of Ujjain following his victory 56 BCE. It is a lunar calendar based on ancient Hindu tradition. The Vikram Samvat calendar is 56.7 years ahead of the solar Gregorian calendar. The calendar most commonly used is the Kãrtiki Samvat, which begins on the first day of Kãrtik. However, the Vachanãmrut is written using the Ashãdhi Samvat, which begins on the first day of Ãshãdh.Tap to open in glossary → year 1882, in the evening of 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 → 4 [11th 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 in the middle of the courtyard of the mandirmandirTemple. Sacred Hindu place of worship.Tap to open in glossary → of ShreeShree1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status.Tap to open in glossary → BaldevjiBaldevjiThe 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.Tap to open in glossary → in Jetalpur. He was dressed entirely in white clothes, and 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 decorated His pãghpãghTurban. Long, thin piece of cloth tied around the head.Tap to open in glossary →. Also, He had a handkerchief in His left hand and was turning a mãlãmãlãA 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”.Tap to open in glossary → of tulsitulsi1) 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 cursedTap to open in glossary → beads with His right hand. A sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary → of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Brahmãnand SwãmiBrahmãnand SwãmiOne of the five principal paramhansas who recorded Swaminarayan Bhagwan's discourses word for word, compiling them into the Vachanamrut.Tap to open in glossary → bowed before Shreeji Mahãrãj and asked, “Mahãrãj, please reveal who can be called yatiyatiA person who firmly follows brahm-chãrya and has conquered all of his indriyas should be known as a yati. [Jetalpur – 2].Tap to open in glossary →?”

Shreeji Mahãrãj said, “A person who firmly follows brahm-chãryabrahm-chãryaFirst 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.Tap to open in glossary → and has conquered all of his indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → should be known as a yatiyatiA person who firmly follows brahm-chãrya and has conquered all of his indriyas should be known as a yati. [Jetalpur – 2].Tap to open in glossary →; a person who is like HanumãnjiHanumãnjiA dev with the svarup of a monkey. He is courageous, brave, and a loyal bhakta of Shree Rãm.Tap to open in glossary → and Lakshmanji should be known as a yatiyatiA person who firmly follows brahm-chãrya and has conquered all of his indriyas should be known as a yati. [Jetalpur – 2].Tap to open in glossary →. When HanumãnjiHanumãnjiA dev with the svarup of a monkey. He is courageous, brave, and a loyal bhakta of Shree Rãm.Tap to open in glossary → went to Lankã in search of SitãjiSitãjiThe wife of Shree Rãm. Also called Jãnki, Vaidehi, and Maithili.Tap to open in glossary → on Rãmchandraji’s instruction, he looked at the faces of all the women in Lankã in order to recognise her. As he continued looking, he thought, ‘This is not Jãnkiji...This one is not Jãnkiji’. Then, while he was thinking this, he saw Mandodari and thought, ‘Could this be Jãnkiji?’ But, then concluded in his mind, ‘Because of her separation from Rãmchandraji, Jãnkiji’s body would never be so plump, and she would never be able to sleep so soundly’. With this thought in mind, HanumãnjiHanumãnjiA dev with the svarup of a monkey. He is courageous, brave, and a loyal bhakta of Shree Rãm.Tap to open in glossary → turned back.

“Then, he doubted in his mind, ‘I am a yatiyatiA person who firmly follows brahm-chãrya and has conquered all of his indriyas should be known as a yati. [Jetalpur – 2].Tap to open in glossary →; but, could a flaw have developed in me by seeing all these women?’ But, then he reconciled to himself, ‘How can there be any flaw in me? It is because of Rãmchandraji’s instruction to find SitãjiSitãjiThe wife of Shree Rãm. Also called Jãnki, Vaidehi, and Maithili.Tap to open in glossary → that I had to look at all these women’. He also thought, ‘By Rãmchandraji’s grace, no disturbance has arisen in my indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → and in my vruttivruttiConcentration. Focus. The jeev’s vrutti can be thought of as the jeev’s focus of attention. The jeev can experience the physical world (Virãt-Purush) through the indriyas. Similarly the jeev can think about, or have a desire about the world through the antah-karans. When the jeev’s attention is focused on a physical object through the indriyas, it can be said that the vruttis of the indriyas are focused on that object. Similarly, when the jeev’s attention is focused on an object via the antah-karans, it can be said that the vruttis of the antah-karans are focused on that object. Also, like the focus of attention, the vrutti can be focused on many things at once with different levels of intensity. Also, just as the jeev can focus its vrutti outwards, it can also focus it inwards on itself or on Paramãtmã residing within.Tap to open in glossary →’. Thinking this, he wandered everywhere to look for SitãjiSitãjiThe wife of Shree Rãm. Also called Jãnki, Vaidehi, and Maithili.Tap to open in glossary →. In this way, like HanumãnjiHanumãnjiA dev with the svarup of a monkey. He is courageous, brave, and a loyal bhakta of Shree Rãm.Tap to open in glossary →, a person whose antah-karans remains pure despite being faced by such vicious influences is called a yatiyatiA person who firmly follows brahm-chãrya and has conquered all of his indriyas should be known as a yati. [Jetalpur – 2].Tap to open in glossary →.

“Moreover, while searching for SitãjiSitãjiThe wife of Shree Rãm. Also called Jãnki, Vaidehi, and Maithili.Tap to open in glossary → in the forest after she was abducted, Rãmchandraji and Lakshmanji came to the place where Sugriv was seated on the Fatak Shilã. They informed Sugriv, ‘We have come here because Jãnkiji has been abducted. So, if you know of her whereabouts, please tell us’. Sugriv replied, ‘Mahãrãj, I did hear the cries, “O Ram! O Ram!” coming from the sky. Also, some items of jewellery, which are tied in a piece of cloth, were dropped from above. I have kept them with me’. Then, Rãmchandraji requested, ‘Please bring them here so that we can see them’. Rãmchandraji took the pieces of jewellery from Sugriv and showed them to Lakshmanji. First, He showed jewellery worn on the ears, and bracelets worn on the arms, but Lakshmanji did not recognise any of these. Then, He showed some anklets. Lakshmanji immediately exclaimed, ‘Mahãrãj, I have never seen Jãnkiji’s body. In fact, except for her feet, I have not seen any other part of Jãnkiji’s body. The only reason I have been able to recognize the anklets is because whenever I used to go and bow at her feet every evening, I would see her ankles’. In this way, despite the fact that for fourteen years Lakshmanji was in their service, with the exception of Jãnkiji’s feet, he had never intentionally seen her body. Such a person should be known as a yatiyatiA person who firmly follows brahm-chãrya and has conquered all of his indriyas should be known as a yati. [Jetalpur – 2].Tap to open in glossary →.”

Having said this, Shreeji Mahãrãj commented, “This Brahmãnand SwãmiBrahmãnand SwãmiOne of the five principal paramhansas who recorded Swaminarayan Bhagwan's discourses word for word, compiling them into the Vachanamrut.Tap to open in glossary → is also like that.”

In this way, as the sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary → was listening, Shreeji Mahãrãj greatly praised Brahmãnand SwãmiBrahmãnand SwãmiOne of the five principal paramhansas who recorded Swaminarayan Bhagwan's discourses word for word, compiling them into the Vachanamrut.Tap to open in glossary → as being a yatiyatiA person who firmly follows brahm-chãrya and has conquered all of his indriyas should be known as a yati. [Jetalpur – 2].Tap to open in glossary →.

Then, Shreeji Mahãrãj went to the outskirts of the village. There, He 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 that had been placed on top of a low, broad platform at the site where the yagnas had been performed. A sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary → of munis, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahãrãj said, “Please begin a question-answer discussion.”

Then, Ãshji-Bhãi Patel asked, “Mahãrãj, what is the nature of the jeevjeev1) That which is living. Infinite in number. Individual, embodied ãtmã still bound by Mãyã and consequently undergoing the cycle of births and deaths. The jeev is not separate the three bodies (sthul, sukshma, and kãran) and the three mental states (jãgrat, svapna, and sushupti), whereas the ãtmã is distinct from everything. 2) First of the five eternal entities (jeev, ishvar, Mãyã, and Akshar, and Parbrahm). 3) Sometimes used to mean the same as ãtmã.Tap to open in glossary →? Please reveal it to me as it is.”

Shreeji Mahãrãj explained, “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 → is achhedhyaachhedhyaUnbreakable. Cannot be cut or divided.Tap to open in glossary →, abhedhyaabhedhyaIndivisible.Tap to open in glossary →, avinãshiavinãshiEternal. Everlasting. Imperishable. Indestructible.Tap to open in glossary →, chetanchetanThat which possesses chaitanya (full of consciousness).Tap to open in glossary →, and the size of an atom. You may also ask, ‘Where does 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 → reside?’ Well, it resides in the hruday-ãkãshhruday-ãkãshSpace within the heart. Spiritual region of the heart. The inner self. Place where the jeev resides.Tap to open in glossary →, and while staying there it performs different actions. From there, when it wants to see, it does so through the eyes; when it wants to hear sounds, it does so through the ears; it smells all types of smells through the nose; it tastes through the tongue; and through the skin, it experiences the pleasures of all feelings. In addition, it produces thoughts through the manmanMind. One of the four antah-karans, with the function of (pronounced mun) generating thoughts and desires, and governing all of the indriyas.Tap to open in glossary →, it thinks through the chittchittConsciousness. 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.Tap to open in glossary →, and it makes decisions through the buddhibuddhi1) 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.Tap to open in glossary →. In this way, through the ten indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body.  five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn)  five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → and the four antah-karans, it indulges in all the vishays. It pervades the entire body from head to toe, yet is distinct from it. This is the nature of the jeevjeev1) That which is living. Infinite in number. Individual, embodied ãtmã still bound by Mãyã and consequently undergoing the cycle of births and deaths. The jeev is not separate the three bodies (sthul, sukshma, and kãran) and the three mental states (jãgrat, svapna, and sushupti), whereas the ãtmã is distinct from everything. 2) First of the five eternal entities (jeev, ishvar, Mãyã, and Akshar, and Parbrahm). 3) Sometimes used to mean the same as ãtmã.Tap to open in glossary →. It is due to the grace of the pratyakshapratyakshaVisible. Present on earth. Physical.Tap to open in glossary → svarupsvarupA physical form.Tap to open in glossary → of 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 → that a bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → is able to perceive 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 → as it actually is. On the other hand, others cannot even begin to realise the nature of the jeevjeev1) That which is living. Infinite in number. Individual, embodied ãtmã still bound by Mãyã and consequently undergoing the cycle of births and deaths. The jeev is not separate the three bodies (sthul, sukshma, and kãran) and the three mental states (jãgrat, svapna, and sushupti), whereas the ãtmã is distinct from everything. 2) First of the five eternal entities (jeev, ishvar, Mãyã, and Akshar, and Parbrahm). 3) Sometimes used to mean the same as ãtmã.Tap to open in glossary →.”

Having answered the question in this way and pleasing everyone, Shreeji Mahãrãj bid “Jay Sachidãnand” to the sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary → and retired to the mansion to sleep. || 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 || 2 || 231 ||