Hyperactive 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 →
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 the night of MãgsharMãgsharSixth month of the Ãshãdhi Samvat year, normally falling between November and December.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 → 5 [10th December, 1820], Shreeji Mahãrãj was sitting 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 was also wearing a white daglidagliWaistcoat with inner lining, usually worn in cold weather.Tap to open in glossary → made of chhintchhintIndian 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.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, Muktãnand SwãmiMuktãnand SwãmiOne of the five principal paramhansas -- along with Gopalanand Swami, Nityanand Swami, Brahmanand Swami, and Shukanand Swami -- who recorded Swaminarayan Bhagwan's discourses word for word, compiling them into the Vachanamrut. Originally a shishya of Ramanand Swami; Nilkanth Brahmachari first met him at Lojpur.Tap to open in glossary → asked Shreeji Mahãrãj, “On seeing some inappropriate svabhãvsvabhãv1) 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.Tap to open in glossary → of a sãdhusãdhuMale 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.Tap to open in glossary →, a person who is thoughtless may perceive avgun in the sãdhusãdhuMale 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.Tap to open in glossary →. But, why does a person who is wise perceive avgun in the sãdhusãdhuMale 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.Tap to open in glossary →?”
Shreeji Mahãrãj replied, “If a person is wise and has noticed an inappropriate svabhãvsvabhãv1) 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.Tap to open in glossary → within himself, has a hatred towards it, and is continually acting to overcome that svabhãvsvabhãv1) 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.Tap to open in glossary →, then when he sees that very same svabhãvsvabhãv1) 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.Tap to open in glossary → in another sãdhusãdhuMale 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.Tap to open in glossary →, he develops a dislike towards that sãdhusãdhuMale 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.Tap to open in glossary →. On the other hand, a fool does not overcome his own svabhãvs, and when he sees that same svabhãvsvabhãv1) 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.Tap to open in glossary → in another sãdhusãdhuMale 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.Tap to open in glossary →, he perceives avgun in that sãdhusãdhuMale 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.Tap to open in glossary →. Such a person should be considered a fool.”
Then, Shreeji Mahãrãj gathered the junior paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary →, and He Himself asked and answered questions.
First, Shreeji Mahãrãj asked, “The intensity and mildness of the force of 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 →, and other enemies is due to the phases of childhood, youth, and old age. In childhood the force is weak; in youth, the force in intense; then in old age the force becomes weak again. Therefore, the intensity and mildness of the inner enemies can be noticed; but can they be weakened by any thought process?”
Shreeji Mahãrãj Himself replied, “The force of the enemies can be weakened by a thought process, which is as follows: The mildness of those svabhãvs in childhood, their greater intensity in youth, the mildness once again in old age, is due to food. Specifically, in childhood, since the dietary intake is small, the force of 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 → is mild. Similarly, in old age, a person dietary intake is small, so again the force of 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 → is mild. But in youth, as the dietary intake increases, 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 → also increases. Therefore, in youth, if a person’s food intake is decreased, and if he deliberately tolerates cold, heat, rain, and hunger, then by maintaining such a thought process, and by maintaining profound association with a great santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →, the force of 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 → is weakened – even in the period of youth.”
Again, Shreeji Mahãrãj asked, “People become addicted to many different types of substances, like bhãng, cannabis, opium, and alcohol. Are these addictions due to a person’s kriyamãn or prãrabdhaprãrabdhaFate. Destiny.Tap to open in glossary → karmas?”
Replying, Shreeji Mahãrãj said, “These addictions are developed not by prãrabdhaprãrabdhaFate. Destiny.Tap to open in glossary →, but by habit. Therefore, if a person maintains courage, keeps shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary →, and is determined to defeat the addiction, then it can be overcome. But, if he has no shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary → and is cowardly, then that addiction cannot be overcome.”
Then, Shreeji Mahãrãj asked, “Some children have a mature nature like elder people, whereas some have an extremely fidgety nature. Is that nature due to company, or is it inherent within 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 →?”
Shreeji Mahãrãj answered, “For the most part, a good or bad nature is due to the company kept by a person; but in some cases, it is due to past karmas.”
Then, Kapileshvarãnand Swãmi asked, “Mahãrãj, how can a person recognise a svabhãvsvabhãv1) 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.Tap to open in glossary → which has formed in a past life, and how can he recognise a svabhãvsvabhãv1) 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.Tap to open in glossary → which has formed in this life?”
Shreeji Mahãrãj replied, “A recently formed svabhãvsvabhãv1) 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.Tap to open in glossary → is overcome by staying in the company of a devout sãdhusãdhuMale 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.Tap to open in glossary → and by making a little effort to eradicate it. Just as grass growing on a wall dries up when there is no rain for five days, similarly, a recently formed svabhãvsvabhãv1) 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.Tap to open in glossary → can be overcome in a few days. However, a svabhãvsvabhãv1) 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.Tap to open in glossary → that has remained for a long time is difficult to overcome, even after great effort is made to eradicate it. For example, if there are strong weeds or a bordibordiA 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.Tap to open in glossary → tree in the soil, then even if they are set on fire and burnt by a farmer, they will still grow. However, if a person uses a hoe to uproot them from their roots, they can be removed. Similarly, if a person remains in the company of a devout sãdhusãdhuMale 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.Tap to open in glossary → and persists with great effort, even an established svabhãvsvabhãv1) 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.Tap to open in glossary → can be overcome; but only with great effort.”
Then, Shreeji Mahãrãj asked, “For a person whose indriyasindriyasA sense, through which a person can ‘know’ and ‘perform actions’. There are ten indriyas in total - the five gnãn- indriyas (cognitive senses) and the five karma-indriyas (conative senses), with the mind often taken to be the eleventh indriya. They engage themselves in their respective vishays and have the complete knowledge of that vishay. The sense organs are not to be confused with the indriyas (the senses). The sense organs are part of the physical body, whereas the indriyas (senses) are distinct from the physical body. five gnãn-indriyas: hearing (ears/shrotra), touch (skin/tvak), sight (eyes/chakshu), taste (tongue/rasnã) and smell (grahn) five karma-indriyas: speech (voice/vãk), handling (hands/pãni), walking (feet/pãd), excretion (anus/pãyu) and procreation (genitals/upastha)Tap to open in glossary → are hyperactive, what are the individual methods by which that hyperactivity can be overcome?”
Shreeji Mahãrãj replied, “To overcome the hyperactivity of the eyes, a person should fix his gaze on the tip of his and nose and not look elsewhere. While studying, he should also engage in bhajanbhajanWorship.Tap to open in glossary → and smaransmaranRemembrance. To remember.Tap to open in glossary →. While doing this, if he continues to keep his eyes open without blinking for half an hour or so – until his eyes begin to burn intensely and tears flow – and he does not hold a improper thought even if he happens to notice a woman or other objects, then even if his eyes are hyperactive, they will become controlled.
“The nose does not like the odours coming from someone’s body, mouth, or clothes. At that time, a person should think, ‘My own body appears attractive superficially, but it is filled with blood, flesh, and bones; and in the abdomen there are faeces, urine, and the intestines’. If he thinks in this way, the hyperactivity of the nose is eradicated.
“The hyperactivity of the ears can be eradicated as follows: When a person hears some humorous talks or gossip, he develops a keen interest to listen to them; whereas, while listening to the kathãs and kirtans related to BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →, he falls asleep. In that situation, a person should rise and suppress sleep and laziness. He should also keep faith in and maintain a keen interest in listening to the kathãs 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 →. The ears can be controlled in this way.
“The sense of touch can be controlled by deliberately tolerating the cold, heat, and rain; by lying down anywhere; by keeping a blanket as a pillow and using it for covering the body only when it is very cold. Therefore, the skin becomes numb, and the hyperactivity of the sense of touch is eradicated.
“To overcome the hyperactivity of the hands, a person should keep 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 → in his hand whenever the hands are idle, and turn it while chanting the name 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 → in rhythm with the inhaling and exhaling of his breath. However, he should not turn the 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 → hurriedly. Some say, ‘A person can chant the name 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 → more quickly mentally’. That principle is wrong, as the mind can only chant the name 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 → as many times as the tongue can chant the name 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 →. So, by applying this method, the hyperactivity of the hands is eradicated.
“If the legs are hyperactive, they can be controlled by controlling the sitting posture.
“Hyperactive genitals can be controlled as follows: When a person gets scabies or ringworm, and he scratches himself, the itching is not relieved until bleeding occurs. However, if he does not scratch the affected area, then the itching decreases by itself. Therefore, even if an itching sensation arises on the genitals, it should not be scratched. Moreover, in the case of it becoming frequently excited, if a person decreases his diet, does upvãsupvãsA fast where food is not consumed. However, a person may drink water if required.Tap to open in glossary →, and physically weakens the body, then the genitals can be controlled.
“To conquer the tongue, it should not be given items that it likes, and the diet should be restricted. In this way, the hyperactivity of the tongue is eradicated.
“Finally, the hyperactivity of a person’s speech can be eradicated by not interrupting with wise remarks when people like Muktãnand SwãmiMuktãnand SwãmiOne of the five principal paramhansas -- along with Gopalanand Swami, Nityanand Swami, Brahmanand Swami, and Shukanand Swami -- who recorded Swaminarayan Bhagwan's discourses word for word, compiling them into the Vachanamrut. Originally a shishya of Ramanand Swami; Nilkanth Brahmachari first met him at Lojpur.Tap to open in glossary → are speaking or narrating from the shãstras. Moreover, if a person does happen to interrupt, he should turn 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 → twenty-five times. By this method, the hyperactivity of speech can be eradicated.”
Then, Shreeji Mahãrãj asked, “Of all these 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 →, which one, if fully controlled, leads to control over all the other 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 →?”
Shreeji Mahãrãj answered His own question, “If the tongue is fully suppressed, then all the other 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 → can be suppressed.”
Again, Shreeji Mahãrãj asked, “If 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 → pervades a person’s heart, and even though his genitals are covered by his clothes, how can a person realise that he has been pervaded by 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 →?”
Shreeji Mahãrãj Himself replied, “When 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 → pervades a person, his eyes, and all of his other 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 → become hyperactive. In this way, a person can realise that he has become overwhelmed by 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 →.”
Once again, Shreeji Mahãrãj asked, “A person who has a hyperactive nature should become calm, and a person who has a calm nature should become active. By which thought process can this be achieved?”
Shreeji Mahãrãj Himself replied, “If a person who is hyperactive thinks, ‘I am 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 →, 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 →, genderless, and stable like ãkãshãkãshSpace. 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.Tap to open in glossary →’, and he attains the upshamupshamWhen 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.Tap to open in glossary → state through such thoughts, then he becomes calm. If a person who is calm wishes to become more active, then he should realise the greatness 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 His bhaktas. When he realises the greatness 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 →, he engages in the nine forms of bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →, and performs basic service of the bhaktas 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 →. As a result of this, his nature becomes more active.”
Then, Shreeji Mahãrãj asked, “Is there anything in the eight shãstras, such as 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 →, which should be ignored, or should everything be remembered?”
Replying to His own question, Shreeji Mahãrãj said, “In all of those shãstras there are countless charitras, and through all of those charitras, the strengths of the bhaktas who have 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 → are described. Therefore, they are all suitable to be remembered. However, among all these charitras, only those charitras that match a person’s own strengths should be remembered. The others may be ignored with the following understanding: ‘These talks are true, but they are for the benefit of other bhaktas; they are not for me’.’’
Once more, Shreeji Mahãrãj asked, “All of you youngsters are seated here; and from amongst you, all the sãdhus praise some and do not praise others. Now, all of you are of a similar age and all have the same company. In fact, you all have the same food, clothing, 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 →, shãstras, and mantramantra1) 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.Tap to open in glossary →, and all listen to the same talks. So, what is the reason for the difference in levels amongst you? Moreover, he who is a sãdhusãdhuMale 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.Tap to open in glossary →, follows dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → completely, is unbiased, and views all equally; therefore, he would describe everyone as they truly are. So, please answer the question.”
Again, Shreeji Mahãrãj provided the answer, “Only he who has shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary → is praised by a sãdhusãdhuMale 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.Tap to open in glossary →; and that is also why he follows dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → more strictly. Also, he has shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.Tap to open in glossary → in serving a santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →, and in listening to the talks 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 →. He also has faith in the santsantA sãdhu. A tyãgi. In the Vachanãmrut, sant refers to sat- purush.Tap to open in glossary →. Therefore, he has progressed. On the other hand, he who has not progressed, despite staying in such company, should be known to lack shraddhãshraddhãThe quality that incorporates determination, faith, trust, hope, patience, and persistence.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 || 8 || 116 ||