Loyã 14

Personal Preference Of Shreeji Mahãrãj

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 1877, on MãgsharMãgsharSixth month of the Ãshãdhi Samvat year, normally falling between November and December.Tap to open in glossary → vadvadDark 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.Tap to open in glossary → 11 [31st December, 1820], Shreeji Mahãrãj was sitting on a decorated bedstead in Surã KhãcharSurã KhãcharA devotee in whose residential darbar in Loya Swaminarayan Bhagwan stayed; every discourse in the Vachanamrut's Loya section was given there, and Sura Khachar himself is recorded asking Swaminarayan Bhagwan a question in Loya 7.Tap to open in glossary →’s darbãrdarbãrCourt of residence belonging to a king or ruler, traditionally with a central courtyard surrounded by rooms with balconies.Tap to open in glossary → in Loyã. He was wearing a white kheskhesPiece of cloth that can be worn as a shawl to cover the upper body, or worn as a dhoti to cover the lower body.Tap to open in glossary →, and had tied a white fetofetoLong piece of cloth that can be twisted and tied around the head, or placed over the shoulder and tied around the waist.Tap to open in glossary → around His head. He had covered Himself with a white chãdarchãdarA thin blanket. Was used by Shreeji Mahãrãj during the cooler months.Tap to open in glossary →. A sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary → of paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary →, as well as haribhaktas from various places, had gathered before Him.

Then, Shreeji Mahãrãj said to the paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary →, “All the ãchãryas of the past have had differing beliefs. Of them, Shankar Swãmi seems to have leaned predominately towards the AdvaitAdvaitNon-dual. The philosophy greatly proposed by Shankar-Tap to open in glossary → principle. Rãmanuj’s principle is that jeevs, 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 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 → are eternal; 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 → is the controller of the jeevs 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 →; He is the ultimate cause of all; He forever dwells in His AkshardhãmAkshardhãm1) The highest dhãm of Bhagvãn. The divine dhãm of Purushottam Bhagvãn Swãminãrãyan, where He is forever seated before the countless muktas who have attained qualities similar to those of Akshar. 2) The formless svarup form of Akshar.Tap to open in glossary → in a divyadivyaDivine.Tap to open in glossary → svarupsvarupA physical form.Tap to open in glossary →; all avatãrs originate from Him; and it is this 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 → NãrãyanNãrãyanThe four-armed svarup of Bhagvãn. See Bhagvãn.Tap to open in glossary → that should be worshiped. This seems to be the understanding of Rãmanuj. Vallabh-ÃchãryaÃchãrya1) 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.Tap to open in glossary → seems to have intense faith only in bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →. All these ãchãryas have occasionally referred to other principles in their own shãstras, but ultimately, in one way or another, they have leaned towards their own personal preference. Their views can be accurately understood from the statements in their shãstras.

“In the same way, having listened to my talks, what have all of you realised my personal preference to be? Just as a thread passes through the eye of a needle, or a thread runs through each and every bead of 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 →, which principle is consistently interwoven in all of my talks? Please state your beliefs.”

All the senior paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary → spoke according to their understanding.

Then, Shreeji Mahãrãj said, “Here, allow me to reveal my own principles and preferences.

“First of all, I like the fact that although Rushabh-DevRushabh-DevAn avatãr of Bhagvãn. He incarnated in the svarup of a king who became a tyãgi. He abandoned his kingdom and one hundred sons.Tap to open in glossary → BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → had attained oneness with VãsudevVãsudevOne of the four forms of Bhagvãn’s Vishvarup svarup. His Vãsudev-Nãrãyan role is to be worshipped by the jeevs in the brahmãnd (Virãt-Purush). The four-armed svarup of Bhagvãn. He holds four different weapons: gadã, padma, shankh, and chakra.Tap to open in glossary →, and despite being 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 → Himself, when siddhisiddhiWealth. Riches. The siddhi are shown to bhaktas on their way to Akshardhãm, to test their love for Bhagvãn.Tap to open in glossary → appeared before Him, He did not accept them because He wished to set an example for all tyãgis. Also, the Shreemad BhãgvatShreemad BhãgvatMost 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.Tap to open in glossary → states: ‘Even an accomplished yogiyogi1) A person who has mastered the art of yog. 2) A person who has attained siddh-dashã and other extraordinary powers.Tap to open in glossary → should never trust his mind – even though he may appear to have conquered it’.

“There are also these shloks: na kuryat-karhichit-sakhyam manasi hyanavasthite yadvistram-bhãchirãch-cheernam chaskanda tapa aishvaram Never befriend the mind because it is very unstable; it has even destroyed the taptapPhysical strictness. Penance. Enduring harsh weather (pronounced tup) conditions.Tap to open in glossary → of the devs that were accumulated after extensive activities over a great period of time. nityam dadãti kãmasya-chhidram tam-anuanuAn essential, universal, and atom-like unit of matter. Smallest building block of creation.Tap to open in glossary → yerayaha yoginaha kruta-maitrasya patyur-jãyeva punshchalee The minds of those yogis who have befriended their minds continuously allow kãmkãm1) Lust. Passion. Desire. [Gadhadã I – 73] 2) One of the four purushãrths, allowing for the fulfilment of a person's personal and social desires.Tap to open in glossary → to enter. Other enemies, such as krodhkrodhAnger. [Loyã – 1]Tap to open in glossary →, lobhlobhGreed. Craving for wealth.Tap to open in glossary →, and mohmohInfatuation. Attraction.Tap to open in glossary →, follow the kãmkãm1) Lust. Passion. Desire. [Gadhadã I – 73] 2) One of the four purushãrths, allowing for the fulfilment of a person's personal and social desires.Tap to open in glossary → into the mind. In this way, the mind brings about the downfall of the yogis, just as an unfaithful wife brings about the downfall of her trusting husband. “In this way, I like a tyãgityãgiA person who has abandoned the world and worldly life.Tap to open in glossary → who does not trust his mind.

“Also, in my mind I do not like other loks as much as I like Shvet-DvipShvet-DvipThe dhãm of Vãsudev Bhagvãn. The muktas of Shvet-Dvip are called niranna-muktas, as they do not consume water (nir) or food (ann). Also, they are free from the shad-urmi (six physical and emotional feelings). The muktas that reside in this dhãm are ãtmãs who have been freed from the cycle of births and deaths, but have not yet attained Akshardhãm. So, they perform continuous tap, in order to attain ultimate moksh.Tap to open in glossary → and BadrikãshramBadrikãshram1) 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.Tap to open in glossary →. In fact, I feel that it would be very good to go there to perform taptapPhysical strictness. Penance. Enduring harsh weather (pronounced tup) conditions.Tap to open in glossary → without any food. I would prefer not to indulge in the various types of pleasures of the other loks.

“Furthermore, I realise that the many avatãrs are all ultimately 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 →; yet, among these avatãrs, I like Rushabh-DevRushabh-DevAn avatãr of Bhagvãn. He incarnated in the svarup of a king who became a tyãgi. He abandoned his kingdom and one hundred sons.Tap to open in glossary → greatly. I also like Kapil-DevKapil-DevAn 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.Tap to open in glossary → and Dattãtrey equally, but to a lesser extent than Rushabh-DevRushabh-DevAn avatãr of Bhagvãn. He incarnated in the svarup of a king who became a tyãgi. He abandoned his kingdom and one hundred sons.Tap to open in glossary →. But, more than these three, I have a million-fold more love for the avatãravatãrIncarnation 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.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 → KrishnaKrishna1) An avatãr of Bhagvãn. He incarnated in the svarup of a cowherd. This is considered to be a greater avatãr than the others, as Shree Krishna possessed all of the powers of Bhagvãn, whereas other avatãrs possessed less power. Shree Krishna conveyed the message of love and humanity to the world. Also, He recited the epic poem, the Bhagvad Geetã, to Arjun in which He stated: ‘Whenever dharma declines and adharma increases, I shall incarnate myself as a human to save the holy, to destroy the sin of the sinner, and to establish dharma. I come into being from yug to yug’. 2) In the Vachanãmrut, Shreeji Mahãrãj also uses the name “Shree Krishna” to describe Bhagvãn Purushottam Nãrãyan.Tap to open in glossary →. I feel, ‘This avatãravatãrIncarnation 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.Tap to open in glossary → is greater and more powerful than all the others. Also, in him, a person cannot make the distinction of the avatãravatãrIncarnation 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.Tap to open in glossary → and the source of the avatãravatãrIncarnation 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.Tap to open in glossary →’. On the other hand, I do not have a great liking for the other avatãrs 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 →, such as MatsyaMatsyaA 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 the murti of Bhagvãn.Tap to open in glossary → and KurmaKurmaAn 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 churnTap to open in glossary →.

“In addition to this, my understanding is as follows: There is a great mass of divine light, which cannot be measured from above, below, or in any of the four directions; it is endless. Amidst this mass of light lies a large sinhãsansinhãsanDecorated throne.Tap to open in glossary →, upon which presides the divyadivyaDivine.Tap to open in glossary → murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary → of ShreeShree1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status.Tap to open in glossary → NãrãyanNãrãyanThe four-armed svarup of Bhagvãn. See Bhagvãn.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 →. Countless millions of muktas are seated around that sinhãsansinhãsanDecorated throne.Tap to open in glossary →, enjoying the darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary → of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →. I constantly see Him accompanied by the muktas. Moreover, that BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → is extremely luminous. At times, when I cannot see BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → with the sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary → of muktas due to this luminosity, I feel deeply hurt. Despite being able to constantly see this mass of divine light, I am not fascinated by it; I experience profound bliss only from the darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary → of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →’s murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary →. This is my 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 →.

“Moreover, I like the bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → that the gopis had towards 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 →. For this reason, I continuously observe people, and having seen the love a lustful woman has for a 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 →, or a lustful 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 → has for a woman, I feel, ‘It would be good to have such love for BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →’. Also, whenever I see someone having great love for their son, or their money, I again feel, ‘It would be good to have such love for BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →’. That is why whenever I hear someone singing, I would either send someone to that person, or I would personally go there, and I would feel, ‘What he is doing, is very good’.

“Also, I only get along with a person who has no svabhãvs, such as kãmkãm1) Lust. Passion. Desire. [Gadhadã I – 73] 2) One of the four purushãrths, allowing for the fulfilment of a person's personal and social desires.Tap to open in glossary →, krodhkrodhAnger. [Loyã – 1]Tap to open in glossary →, lobhlobhGreed. Craving for wealth.Tap to open in glossary →, mãnmãnPride. When a person wants someone else to acknowledge them as superior.Tap to open in glossary →, irshyãirshyãJealousy 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].Tap to open in glossary →, kapatkapatDeceit. To deceive someone by showing false actions and behaviour.Tap to open in glossary →, svãdsvãdCraving for taste.Tap to open in glossary →, snehsnehAffection. Love.Tap to open in glossary →, dambhdambhHypocrisy. To outwardly pretend to possess a quality to a great extent in order to impress others.Tap to open in glossary →; a person who follows dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → as prescribed in the DharmaDharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →-Shãstras; and a person who has bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → towards 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 →. I enjoy the company of only such a person. If a person is not like that, then I do not get along with him, even if he is staying close to me. In fact, I feel a dislike towards them.

“Initially, I had a strong dislike for anyone with kãmkãm1) Lust. Passion. Desire. [Gadhadã I – 73] 2) One of the four purushãrths, allowing for the fulfilment of a person's personal and social desires.Tap to open in glossary →. However, now I have a strong dislike for those who have krodhkrodhAnger. [Loyã – 1]Tap to open in glossary →, mãnmãnPride. When a person wants someone else to acknowledge them as superior.Tap to open in glossary →, or irshyãirshyãJealousy 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].Tap to open in glossary →. The reason is that a person with kãmkãm1) Lust. Passion. Desire. [Gadhadã I – 73] 2) One of the four purushãrths, allowing for the fulfilment of a person's personal and social desires.Tap to open in glossary → passes his days in satsangsatsang1) 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.Tap to open in glossary → by being humble – like a grahasthagrahasthaHouseholder. A person who is married. A person who is in the second stage of life, the grahastha ãshram.Tap to open in glossary → bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary →; but as for those who have krodhkrodhAnger. [Loyã – 1]Tap to open in glossary →, mãnmãnPride. When a person wants someone else to acknowledge them as superior.Tap to open in glossary →, or irshyãirshyãJealousy 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].Tap to open in glossary →, they can be seen to definitely regress in satsangsatsang1) 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.Tap to open in glossary →. For this reason, I am deeply saddened by these types of people.

“What is mãnmãnPride. When a person wants someone else to acknowledge them as superior.Tap to open in glossary → like? Well, a person with mãnmãnPride. When a person wants someone else to acknowledge them as superior.Tap to open in glossary → remains arrogant even before those who are superior to him; he cannot become humble and serve them.

“Now, allow me to summarise my preferences in brief. I do not agree with Shankar Swãmi’s belief of AdvaitAdvaitNon-dual. The philosophy greatly proposed by Shankar-Tap to open in glossary → principle. Rãmãnuj Swãmi describes 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 → as greater than the perishable and the imperishable; I worship that 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 →. My bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → towards that 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 → is like that of the gopis, and the qualities of vairãgyavairãgyaDetachment. A hatred or strong dislike for the world and its mãyik pleasures (the panch-vishays). Remaining detached from the body and the brahmãnd, and from all things that are the products of Prakruti. One of the four attributes of ekãntik dharma.Tap to open in glossary → and ãtmã-nishthããtmã-nishthãKnowledge of the jeev. The belief that a person is an ãtmã, which is imperishable and eternal.Tap to open in glossary → within me are like Shukji’s and Jadbharat’s. These are my principles and preferences. Intelligent bhaktas can realise this if they analyse my talks as well as the shãstras of our sampradãysampradãySect. Fellowship.Tap to open in glossary → which have been accepted by me as trustworthy.”

Therefore, Shreeji Mahãrãj spoke for the sake of His bhaktas, while He Himself is 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 → NãrãyanNãrãyanThe four-armed svarup of Bhagvãn. See Bhagvãn.Tap to open in glossary →. || End of VachanãmrutVachanãmrutAmrut in the form of words. A collection of 273 spiritual talks delivered by Swãminãrãyan Bhagvãn, that were carefully noted and collated by His senior sãdhus in His presence, and were authenticated by Him. Central philosophical shãstra of the Swãminãrãyan Sampradãy that summarises the essence of all Hindu shãstras.Tap to open in glossary → Loyã || 14 || 122 ||