SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → And YogYogThe philosophy of focusing and quieting the fluctuationsTap 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 FãganFãganNinth month of the Ãshãdhi Samvat year, normally falling between February and March.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 → 7 [10th March, 1821], Shreeji Mahãrãj was sitting on a decorated bedstead that had been placed on a platform in Jhinã-Bhãi’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 Panchãlã. 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 covered Himself with a white pachhedipachhediA thin shawl.Tap to open in glossary →. He had also 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. 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, “Please bring the Moksh-DharmaMoksh-DharmaA portion of the Mahãbhãrat consisting of Bhishma's teachings from his bed of arrows to Yudhishthir after the end of the Mahãbhãrat war.Tap to open in glossary → shãstras so that we can arrange for a kathãkathãReligious talks and discussions.Tap to open in glossary → on the chapter of SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → and the chapter of YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary →.” Then, the shãstras were brought to the sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary →, and Nityãnand SwãmiNityãnand 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 → commenced the reading.
Shreeji Mahãrãj then said, “The followers of YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary → consider 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 → and ishvarishvarSee Bhagvãn.Tap to open in glossary → to be the twenty-fifth tattvatattvaAn element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans.Tap to open in glossary →, and ParamãtmãParamãtmãGreater than the ãtmã. God. Supreme being. Bhagvãn. Lord of all. He is unparalleled, omnipotent and the all- doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for His bhaktas. Resides within the ãtmã.Tap to open in glossary → to be the twenty- sixth tattvatattvaAn element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans.Tap to open in glossary →. On the other hand, followers of SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → include 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 → and ishvarishvarSee Bhagvãn.Tap to open in glossary → with the twenty-four tattvas, and consider ParamãtmãParamãtmãGreater than the ãtmã. God. Supreme being. Bhagvãn. Lord of all. He is unparalleled, omnipotent and the all- doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for His bhaktas. Resides within the ãtmã.Tap to open in glossary → to be the twenty-fifth tattvatattvaAn element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans.Tap to open in glossary →. Of the two, the followers of YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary → believe that regardless of however much a person thinks of 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 non- 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 →, or however much effort he makes, without accepting the refuge of pratyakshapratyakshaVisible. Present on earth. Physical.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 →, he cannot attain mokshmokshLiberation. Salvation. Breaking free from the cycle ofTap to open in glossary →. On the other hand, followers of SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → believe that if a person understands the ultimate fate of all devs and humans, develops 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 → for the vishays, and realises 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 → as greater than the three bodies (sthulsthulPhysical. One of the three bodies of the jeev. It is the visible, physical body of the jeev, which is composed of the five bhuts. The jeev attains a different sthul body upon each birth.Tap to open in glossary →, sukshmasukshmaSubtle. One of the three bodies of the jeev. It is the subtle body of the jeev, which is composed of nineteen tattvas: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans. Unlike the sthul body, the sukshma body is not visible and is commonly thought of as the mental body.Tap to open in glossary →, kãrankãranFundamental. One of the three bodies of the jeev. It is the fundamental body, consisting of the jeev's desires, which causes the jeev to take birth again. The kãran body itself is ignorance that has been fused with the jeev. It retains the jeev's sanchit karmas and is the cause of the sthul and sukshma bodies just as a seed is the cause of a tree.Tap to open in glossary →), then he becomes a muktamuktaFree. Released. A liberated soul. A resident of any dhãm of Bhagvãn who has been freed from life in the lower loks to a more spiritually elevated state. There are varying levels of muktas: the muktas of Badrikãshram, Shvet-Dvip, Vaikunth, and Golok. The highest level of mukta, akshar- mukta, has attained ultimate kalyãn and is free from the bondage of Mãyã and the cycle of births and deaths. [Sãrangpur – 17].Tap to open in glossary →. However, since each of these two types of beliefs has their own deficiencies, a person should employ certain methods of understanding for the purpose of resolving those deficiencies.
“The flaw of the YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary → philosophy is that both 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 → and ishvarishvarSee Bhagvãn.Tap to open in glossary → have been considered as the twenty-fifth tattvatattvaAn element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans.Tap to open in glossary → and both have been said to have bodies comprised of twenty-four tattvas. As a result, both 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 → and ishvarishvarSee Bhagvãn.Tap to open in glossary → seem equal. This would suggest that the sthulsthulPhysical. One of the three bodies of the jeev. It is the visible, physical body of the jeev, which is composed of the five bhuts. The jeev attains a different sthul body upon each birth.Tap to open in glossary → body is the same as virãtvirãtThe physical body of the three bodies of Virãt-Purush and other ishvars. Equivalent to the sthul body of the jeev. [Kãriyãni – 12].Tap to open in glossary →, the sukshmasukshmaSubtle. One of the three bodies of the jeev. It is the subtle body of the jeev, which is composed of nineteen tattvas: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans. Unlike the sthul body, the sukshma body is not visible and is commonly thought of as the mental body.Tap to open in glossary → body is the same as sutrãtmãsutrãtmãThe subtle body of the three bodies of Virãt-Purush and other ishvars. Equivalent to the sukshma body of the jeevs. [Kãriyãni – 12].Tap to open in glossary →, and the kãrankãranFundamental. One of the three bodies of the jeev. It is the fundamental body, consisting of the jeev's desires, which causes the jeev to take birth again. The kãran body itself is ignorance that has been fused with the jeev. It retains the jeev's sanchit karmas and is the cause of the sthul and sukshma bodies just as a seed is the cause of a tree.Tap to open in glossary → body is the same as avyãkrutavyãkrutThe fundamental body of the three bodies of Virãt-Purush and other ishvars. Equivalent to the kãran body of the jeevs. [Kãriyãni – 12].Tap to open in glossary →. It also suggests that the jãgratjãgratAwake. One of the three mental states. The jãgrat state is the result of the sustenance state of Virãt-Purush. It is full of sattva-gun and is located in the region of the eyes. In the jãgrat state, the jeevãtmã is known as vishva, and is conscious of its sthul body. [Sãrangpur – 6].Tap to open in glossary → state is the same as that of sustenance, the svapnasvapnaDream. One of the three mental states. The svapna state is the result of the creation state of Hiranyagarbh. It is full of rajo-gun and is located in the region of the throat. In the svapna state, the jeevãtmã is known as taijas, and is conscious of its sukshma body. [Sãrangpur – 6].Tap to open in glossary → state is the same as that of creation, and 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 → state is the same as that of destruction. Moreover, vishvavishvaName of the jeevãtmã in the jãgrat state, when it is conscious of its sthul body. [Sãrangpur – 6]Tap to open in glossary →, taijastaijasName of the jeevãtmã in the svapna state, when it is conscious of its sukshma body. [Sãrangpur – 6]Tap to open in glossary →, and prãgnaprãgnaName of the jeevãtmã in the sushupti state, when it is conscious of its kãran body. [Sãrangpur - 6]Tap to open in glossary →, would be considered equal to VishnuVishnuThe dev of sustenance. Part of the trimurti. He lives in Vaikunth with his wife Lakshmi.Tap to open in glossary →, 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 →, and ShivShivThe dev of destruction. Part of the trimurti. He lives in Kailas with his wife Pãrvati.Tap to open in glossary → respectively. As a result, those followers would worship the twenty-sixth tattvatattvaAn element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans.Tap to open in glossary → with such understanding.
“To remove this deficiency of equating 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 → and ishvarishvarSee Bhagvãn.Tap to open in glossary →, a person should learn the following method of interpretation from a wise person: The five bhuts residing in the body of ishvarishvarSee Bhagvãn.Tap to open in glossary → are known as mahã-bhutsmahã-bhutsMajor elements. Collective term for the five physical elements that evolve from tãmas-ahankãr and from which the physical world is formed. They are: pruthvi (earth or solid matter), jal (water or liquid matter), tej (light or energy), vãyu (air or gaseous matter), and ãkãsh (space or vacuum). Each one has a root cause, called its tanmãtrãs or vishay: smells, tastes, sights, touch, and sounds.Tap to open in glossary →, and those bhuts sustain the bodies of all jeevs. On the other hand, the five bhuts in the body 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 → are minor and are incapable of sustaining others. Also, 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 → possesses limited knowledge compared to ishvarishvarSee Bhagvãn.Tap to open in glossary →, who is all-knowing. A person should learn such a method of interpretation so that 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 → and ishvarishvarSee Bhagvãn.Tap to open in glossary → are not understood to be equal to each other. If a person has not done that and some opponent were to ask a question in a debate, then he would find it difficult to reply. As a result, his own understanding would become confused. But, if he has learnt such a method, then even if someone were to raise a question, he would not allow 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 → and ishvarishvarSee Bhagvãn.Tap to open in glossary → to be considered as being equal. Also, he should only listen to words that strengthen this belief.
“Next, the flaw of the followers of the SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → philosophy is that they consider ParamãtmãParamãtmãGreater than the ãtmã. God. Supreme being. Bhagvãn. Lord of all. He is unparalleled, omnipotent and the all- doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for His bhaktas. Resides within the ãtmã.Tap to open in glossary → to be the twenty-fifth tattvatattvaAn element. That which is produced from Mãyã. There are twenty-four tattvas that have evolved from Mãyã: the five gnãn-indriyas, the five karma-indriyas, the five prãns, and the four antah-karans.Tap to open in glossary →, who is greater than the twenty-four tattvas. They consider the twenty-four tattvas as being false and ParamãtmãParamãtmãGreater than the ãtmã. God. Supreme being. Bhagvãn. Lord of all. He is unparalleled, omnipotent and the all- doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for His bhaktas. Resides within the ãtmã.Tap to open in glossary → as being satyasatyaTruth.Tap to open in glossary →. If that were so, who would attain that ParamãtmãParamãtmãGreater than the ãtmã. God. Supreme being. Bhagvãn. Lord of all. He is unparalleled, omnipotent and the all- doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for His bhaktas. Resides within the ãtmã.Tap to open in glossary →? After all, 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 →, who is the achiever, is not considered distinct from the tattvas.
“To remove that deficiency, a person should learn the following method of interpretation from a wise person: 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 → and ishvarishvarSee Bhagvãn.Tap to open in glossary → have been included with the tattvas because those twenty-four tattvas cannot exist without 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 → and ishvarishvarSee Bhagvãn.Tap to open in glossary →. But, in reality, 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 → and ishvarishvarSee Bhagvãn.Tap to open in glossary → are distinct from those tattvas, and do attain ParamãtmãParamãtmãGreater than the ãtmã. God. Supreme being. Bhagvãn. Lord of all. He is unparalleled, omnipotent and the all- doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for His bhaktas. Resides within the ãtmã.Tap to open in glossary →. A person should learn such a method of interpretation. If he has not done so, and an opponent in a debate were to ask a question, doubts would arise, and he would think, ‘If the tattvas are truly false, then what is the purpose of prescribing the observance of dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary →, such as 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 spiritual activities such as shravanshravan1) To listen to talks of Bhagvãn through the ears. 2) The term also means the initial intake of gnãn from any of the outer indriyas. In this sense, darshan, intake of gnãn through the eyes, is also considered a form of shravan. However, the intake of gnãn through the process of shravan (listening) must be strengthened with manan (thinking) and nididhyãs (remember) if it is to lead to the sãkshãtkãr (realisation) of that gnãn.Tap to open in glossary →, mananmananTo think about. Contemplation. To mentally think over a talk, and to discard parts of the talk which are not needed and to retain the parts of the talk which are useful.Tap to open in glossary →, and nididhyãsnididhyãsConstant thinking and concentration. Repeated deepTap to open in glossary →, to attain ParamãtmãParamãtmãGreater than the ãtmã. God. Supreme being. Bhagvãn. Lord of all. He is unparalleled, omnipotent and the all- doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for His bhaktas. Resides within the ãtmã.Tap to open in glossary →?’ Therefore, 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 → and ishvarishvarSee Bhagvãn.Tap to open in glossary → have been included with the tattvas because they have attained oneness with the tattvas; however, they are totally distinct from those tattvas and do attain ParamãtmãParamãtmãGreater than the ãtmã. God. Supreme being. Bhagvãn. Lord of all. He is unparalleled, omnipotent and the all- doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, divine, always taking birth on earth for His bhaktas. Resides within the ãtmã.Tap to open in glossary →. In this way, followers of the SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → philosophy should learn such methods of interpretation from a wise 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 →.
“Moreover, the followers of YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary → propose the following methods: MokshMokshLiberation. Salvation. Breaking free from the cycle ofTap to open in glossary → is attained by performing dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → on the pratyakshapratyakshaVisible. Present on earth. Physical.Tap to open in glossary → murtis of the 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 →, 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 →, VarãhVarãhAn avatãr of Bhagvãn. He incarnated in the svarup of a wild boar. Hiranyaksha was a demon who stole the Veds and drowned the earth. Varãh killed Hiranyaksha, retrieved the Veds, and saved the earth by lifting it from the ocean on his tusks.Tap to open in glossary →, NrusinhNrusinhAn avatãr of Bhagvãn. He incarnated in the svarup of a lion-man. Hiranyakashipu was a demon who had immunity from being killed by man, beast, and Bhagvãn. For, this reason, Bhagvãn took birth as half-lion and half- man. He killed Hiranyakashipu, and saved His devout bhakta, Prahlãd.Tap to open in glossary →, VãmanVãmanAn avatãr of Bhagvãn. He incarnated in the svarup of a dwarf. Vãman asked Bali (demon king) to grant Him three steps of Bali’s kingdom, to which Bali agreed. With the first step, Vãman covered all of the earth. With the second step, he covered all of the heavens. With the third step, Vãman pushed Bali into Pãtal.Tap to open in glossary →, Rãm, and 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 →. However, the followers of SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → accept methods which claim that mokshmokshLiberation. Salvation. Breaking free from the cycle ofTap to open in glossary → is attained when a person fully realises the 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 →, through experience, as described by the various ShrutiShrutiThat which is revealed and heard. Philosophical and spiritual wisdom – as revealed to the rushis after strict tap and deep dhyãn. The four Veds are Shruti shãstras.Tap to open in glossary → shãstras: yato vãcho nivartante aprãpya manasã saha From where speech returns along with the mind without having 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 →. “Both philosophies are good and have been accepted by the great, and a person who follows both of them appropriately does attain 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 both of these philosophies, the same spiritual activities have been prescribed, but the method of worship in each is not the same; in fact, it is extremely different.”
Having spoken in this way, Shreeji Mahãrãj then told the paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary →, “Now please sing kirtans.”
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 → and some other paramhansparamhans1) Supreme swan. A male sãdhu of the highest order,Tap to open in glossary → began singing kirtans to the accompaniment of musical instruments. Following this, Shreeji Mahãrãj said, “Now, please stop the kirtans. While you were singing, I thought over the philosophies of both SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → and YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary →. Please listen as I explain.
“For a person who follows YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary →, the luminous, divyadivyaDivine.Tap to open in glossary → svarupsvarupA physical form.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 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 → which resides in 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 → at the time of ãtyantik-pralayãtyantik-pralayFinal destruction. Destruction of all of the countless millions of brahmãnds, when even Prakruti-Purush drawsTap to open in glossary → is worthy of performing dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → upon. Moreover, 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 the form of Prakruti-PurushPrakruti-PurushThe pair of Mul-Prakruti and Mul-Purush, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. Also called Mul-Prakruti-Purush.Tap to open in glossary → is also worthy of performing dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → upon, but to a lesser extent. To a lesser extent than 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 → in the form of the twenty-four tattvas, which have evolved from Prakruti-PurushPrakruti-PurushThe pair of Mul-Prakruti and Mul-Purush, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. Also called Mul-Prakruti-Purush.Tap to open in glossary →, is also worthy of performing dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → upon. To a lesser extent than that, HiranyagarbhHiranyagarbhAn avatãr of Bhagvãn.Tap to open in glossary →; and to a lesser extent than that, VirãtVirãtThe physical body of the three bodies of Virãt-Purush and other ishvars. Equivalent to the sthul body of the jeev. [Kãriyãni – 12].Tap to open in glossary → – who has evolved from the twenty-four tattvas – is also worthy of performing dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → upon. Still to a lesser extent than that, 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 →, VishnuVishnuThe dev of sustenance. Part of the trimurti. He lives in Vaikunth with his wife Lakshmi.Tap to open in glossary →, and ShivShivThe dev of destruction. Part of the trimurti. He lives in Kailas with his wife Pãrvati.Tap to open in glossary →, as well as the 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 → on this earth, 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 →, 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 →, NrusinhNrusinhAn avatãr of Bhagvãn. He incarnated in the svarup of a lion-man. Hiranyakashipu was a demon who had immunity from being killed by man, beast, and Bhagvãn. For, this reason, Bhagvãn took birth as half-lion and half- man. He killed Hiranyakashipu, and saved His devout bhakta, Prahlãd.Tap to open in glossary →, and VarãhVarãhAn avatãr of Bhagvãn. He incarnated in the svarup of a wild boar. Hiranyaksha was a demon who stole the Veds and drowned the earth. Varãh killed Hiranyaksha, retrieved the Veds, and saved the earth by lifting it from the ocean on his tusks.Tap to open in glossary →, as well as shãligrãmshãligrãmA small sacred stone (usually black) worshipped by Vaishnavs as a form of Vishnu. Found in the waters of the River Gandki, flowing through the foothills of Tibet, which is considered especially sacred because of the numerous rushis who performed tap on her banks.Tap to open in glossary → and other murtis 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 → – are all worthy of performing dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → upon. While I was thinking, I realised that this is the essence of the philosophy of YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary →.
“Then, I thought over the SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → philosophy. They have done away with all those svarups, and it appears that they believe, ‘The cause of all thoughts is 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 →, and since there is nothing as pure as 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 appropriate to perform dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → upon 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 →’. In order to disprove this view of SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary →, I again thought of YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary →. Specifically, 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 greater than everything, has an anvayanvayNot separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7].Tap to open in glossary → relationship with PrakrutiPrakruti1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.Tap to open in glossary → and PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary → and all other entities. Therefore, they are all 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 →; all possess a divyadivyaDivine.Tap to open in glossary → svarupsvarupA physical form.Tap to open in glossary →; all are satyasatyaTruth.Tap to open in glossary → and worthy of performing dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → upon. Certain VedicVedicFrom the Veds.Tap to open in glossary → shloks also support this fact: sarvam khalvidam brahma The whole universe is 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 →, the 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 →. neha nãnãsti kinchana There is nothing in this universe that is not the 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 →. idam hi vishvam bhagavãn-ivetaro yato jagat-sthãna-nirodha-sambhavãha This universe is as another 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 → – who is the cause of the creation, sustenance, and destruction of the world.
“Therefore, a mumukshumumukshuA person in search of moksh.Tap to open in glossary → who follows the path of YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary → encounters no obstacles. This is because that path is easy and relies on the pratyakshapratyakshaVisible. Present on earth. Physical.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 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, through that path, even an ordinary person can 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 → without any difficulty.
“However, there is one flaw on that path: Entities, such as PrakrutiPrakruti1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.Tap to open in glossary → and PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →, are thought of as being the components 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 → 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 →. This could cause the following belief to develop: PrakrutiPrakruti1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.Tap to open in glossary → and PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary → are components 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 their components are HiranyagarbhHiranyagarbhAn avatãr of Bhagvãn.Tap to open in glossary → and VirãtVirãtThe physical body of the three bodies of Virãt-Purush and other ishvars. Equivalent to the sthul body of the jeev. [Kãriyãni – 12].Tap to open in glossary →. If such an understanding develops, then that is a major flaw since a person feels 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 divisible and has components. However, 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 indivisible, without components, unchanging, imperishable, and whole. Therefore, such a misunderstanding should not be allowed to arise.
“Also, a person should understand, ‘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 one and unparalleled, while others, such as PrakrutiPrakruti1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.Tap to open in glossary → and PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary →, are His bhaktas and perform dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → upon Him. That is why they are referred to as svarups 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 →. Just as a great 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 → who performs dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → upon 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 known as a 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 →, in the same way PrakrutiPrakruti1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.Tap to open in glossary → and PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary → are also svarups 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 →. Moreover, 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 → 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 →, who is greater than everything, Himself assumes the forms of 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 →, SankarshanSankarshanOne of the four forms of Bhagvãn’s Vishvarup svarup. HisTap to open in glossary →, PradyumnaPradyumnaOne of the four forms of Bhagvãn’s Vishvarup svarup. His role is to explain the tattvas, and to cause the sustenance of the brahmãnd (Virãt-Purush). During the state of sustenance, Virãt-Purush worships Pradyumna.Tap to open in glossary →, and AniruddhaAniruddhaOne of the four forms of Bhagvãn’s Vishvarup svarup. His role is to teach dharma, and to cause the creation of the brahmãnd (Virãt-Purush). During the state of creation, Virãt-Purush worships Aniruddha.Tap to open in glossary →, and assumes avatãrs such as Ram and 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 →. Therefore, He is worthy of performing dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → upon’. If a person has such an understanding, then that path of YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary → is absolutely free of obstacles and is the best path.
“Now, the flaw of the SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → philosophy is that it claims, ‘All that is grasped via the antah-karans and the 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 → is false, while all that is grasped through experience is satyasatyaTruth.Tap to open in glossary →’. Therefore, they propose all svarups as being false. Along with that, they also consider the svarups 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 → that have incarnated for the 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 → of the jeevs, as being false. In fact, they also view the svarups of AniruddhaAniruddhaOne of the four forms of Bhagvãn’s Vishvarup svarup. His role is to teach dharma, and to cause the creation of the brahmãnd (Virãt-Purush). During the state of creation, Virãt-Purush worships Aniruddha.Tap to open in glossary →, PradyumnaPradyumnaOne of the four forms of Bhagvãn’s Vishvarup svarup. His role is to explain the tattvas, and to cause the sustenance of the brahmãnd (Virãt-Purush). During the state of sustenance, Virãt-Purush worships Pradyumna.Tap to open in glossary →, and SankarshanSankarshanOne of the four forms of Bhagvãn’s Vishvarup svarup. HisTap to open in glossary → as being false. They only accept 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 →, who is nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary →. That is their major flaw.
“Therefore, it suits the followers of SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → to believe, ‘After absorbing the thoughts of SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → and considering whatever has evolved from PrakrutiPrakruti1) Divine energy or instrument of Bhagvãn that initiates the creation process by being ‘impregnated’ by Purush – also called Mul-Purush, Mahã-Purush, or Akshar- Purush – and from which countless pairs of Pradhãn and Purush are ‘conceived’ for the creation and sustenance of each brahmãnd. Taken to be feminine in nature, she is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in her dormant state houses all jeevs and all elements. Also called Mul- Prakruti, Mul-Mãyã, and Mahã-Mãyã. 2) Also refers to Pradhãn-Prakruti.Tap to open in glossary → and PurushPurush1) An akshar-mukta selected by Akshar-Brahm to ‘impregnate’ Prakruti for the creation process, from which countless pairs of Pradhãn and Purush are formed for the creation and sustenance of each brahmãnd. 2) Purush half of the Pradhãn-Purush pair, ‘conceived’ by Mul-Purush and Mul-Prakruti for the creation and sustenance of each brahmãnd. 3) Taken to be masculine in nature, Purush is the controller of Prakruti, and is also distinct from her. He is indivisible, without a beginning, and without an end. He is self-luminous, omniscient, imperishable, satya, kshetragna, and the cause of all the activities that possess a form. He also has a divya body. 4) Also called Mahã-Purush, Mul-Purush or Akshar- Purush.Tap to open in glossary → as being perishable, a person should realise his own 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 → as being distinct from all, as being pure, and brahm-rupbrahm-rup1) Like the form of Brahm. 2) Possessing qualities similar to those of Brahm. Same as akshar-rup.Tap to open in glossary →. Then, understanding the 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 → that has incarnated for the 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 → of the jeevs as being satyasatyaTruth.Tap to open in glossary →, he should perform dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary → upon Him’. In this way, these two types of thoughts can be known if a person learns from someone who is wise, like myself; otherwise, even if a person studies or listens to the shãstras, he cannot understand them.
“In reality, the teachings of YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary → are actually for a person who has become brahm-rupbrahm-rup1) Like the form of Brahm. 2) Possessing qualities similar to those of Brahm. Same as akshar-rup.Tap to open in glossary → by initially having practiced thoughts of SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary →. Therefore, it is said: brahma-bhutaha prasannãtmã na shochati na kãnkshati samaha sarveshu bhuteshu madmadArrogance.Tap to open in glossary →-bhaktim labhate parãm A person who has become brahm-rupbrahm-rup1) Like the form of Brahm. 2) Possessing qualities similar to those of Brahm. Same as akshar-rup.Tap to open in glossary → remains joyful, grieves nothing, desires nothing, behaves equally with all beings, and attains my supreme bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →. ãtmãrãmash-cha munayo nirgranthã apyurukrame kurvantya-haitukeem bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary →-mittham-bhuta-guno hariha Despite being engaged only in 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 despite having overcome all improper natures – the munis still offer selfless bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → 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 →, as 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 → possesses such divyadivyaDivine.Tap to open in glossary → qualities. parinishthitopi nairgunya uttamuttamHighest. Best. Superior.Tap to open in glossary →-shloka-leelayã gruheeta-chetã rãjarshe ãkhyanam yad-adheetavãn O King (Parikshit)! Despite being perfectly poised in the nirgunnirgun1) Without gun. Not possessing any qualities of the three guns of Mãyã – sattva-gun, rajo-gun, and tamo-gun. Beyond all mãyik qualities. Divine. 2) Extremely subtle. [Kãriyãni – 8].Tap to open in glossary → state, having been attracted by the leelãs 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 (Shukdevji) studied 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 →.
“In this way, the SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → philosophy is dependent on YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary →. This is because through that SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → philosophy, the followers of SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → realise all vishays that can be indulged in via the five 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 four antah-karans – which are distinct from a person’s own 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 totally worthless. Therefore, such a person is not tempted by any objects, nor does he become attached to them. Moreover, if someone were to say to him, ‘This object is extremely pleasurable’, he would think, ‘It may be pleasurable, but it is perceived through the 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 antah-karans; and that which the 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 antah-karans perceive is asatyaasatyaFalse. Imaginary. Illusionary.Tap to open in glossary → and perishable’. This is the firm understanding of a follower of SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary →, who also realises his own 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 → as pure. Such a person should perform dhyãndhyãnMeditation. The seventh step of ashtãng-yog, which involves sustaining a concentrated state where the mind is clear and calm.Tap to open in glossary →, 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 →, and offer bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → 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 → according to the path of YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary →. If he does not adopt this, that would be a major flaw in him.
“In this way, I have described the eternal philosophies of the SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → shãstras and the YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary → shãstras having thoroughly thought about them. However, the followers of YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary → and SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → have corrupted both paths. Those who are followers of YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary → try to establish the truth of svarups, and in the process they realise all people, the svarups of 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 →, VishnuVishnuThe dev of sustenance. Part of the trimurti. He lives in Vaikunth with his wife Lakshmi.Tap to open in glossary →, and ShivShivThe dev of destruction. Part of the trimurti. He lives in Kailas with his wife Pãrvati.Tap to open in glossary →, as well as svarups of Rãm, 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 →, and other avatãrs as equal to each other. Followers of SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → criticise all svarups, and in the process they also criticise places of pilgrimage, vratvratAn observance, usually consisting of an upvãs.Tap to open in glossary →, murtis, yamyamRestraint. First step of ashtãng-yog, which involves moral living for purity of mind and unobstructed concentration.Tap to open in glossary → and niyamniyam1) Moral and spiritual disciplines and religious codes of conduct prescribed by Bhagvãn or the shãstras, to protect a bhakta on the path to Bhagvãn. Niyams may relate to either dharma or bhakti. Niyams keep the bhakta fit to travel closer to Bhagvãn and ultimately earn the grace of Bhagvãn. Disobeying niyams causes the bhakta to fall from the path of Bhagvãn. Basic niyams for bhaktas are outlined in the Shikshãpatri. 2) The second step of ashtãng-yog, which involves the observance of religious practices and code of dharma for the control and refinement of the mind.Tap to open in glossary →, forms of dharmadharma1) Universal law or principle that 'sustains' or 'upholds' the entire world. Righteousness, morality, religion,Tap to open in glossary → such as 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 →, as well as 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 →, VishnuVishnuThe dev of sustenance. Part of the trimurti. He lives in Vaikunth with his wife Lakshmi.Tap to open in glossary →, and ShivShivThe dev of destruction. Part of the trimurti. He lives in Kailas with his wife Pãrvati.Tap to open in glossary →, and Rãm, 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 →, and other avatãrs. Therefore, both the followers of SãnkhyaSãnkhyaFundamental belief of the Sãnkhya philosophy. It proposes that all that evolves from Mãyã is perishable and vain. After developing thoughts of sãnkhya, the bhakta gradually becomes detached from worldly, mãyik objects and become further absorbed in Bhagvãn.Tap to open in glossary → and the followers of YogYogThe philosophy of focusing and quieting the fluctuationsTap to open in glossary → have deviated from the correct path. As a result, they will be sent to NarakNarakWhere nãstiks and sinners are sent after death to suffer for their sins at the hands of Yam-Rãj and the yamduts. After suffering for their sins, these jeevs continue to go on the cycle of births and deaths. Also called Yampuri.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 → Panchãlã || 2 || 128 ||