MugdhãMugdhã1) Lowest. 2) Used to describe the gopis. The mugdhã gopis would often lecture Bhagvãn and say, ‘We have gone out of our way doing things for you, yet you do not take even the slightest notice of us’. Furthermore, if they were teased further, they would be upset with Bhagvãn, and speak such harsh words that a person would feel they will soon fall from the path of Bhagvãn.Tap to open in glossary →, MadhyãMadhyã1) Intermediate. Medium. 2) Used to describe the gopis. The madhyã gopis would never become angry with Bhagvãn and would never speak harsh words. However, by using their shrewdness, they would use cunning methods to conceal their selfishness from others and do whatever they pleased while also doing whatever pleased Bhagvãn. Therefore, they would not do only that which pleased Bhagvãn. [Sãrangpur – 15]Tap to open in glossary →, And PraudhãPraudhã1) Highest. Best. 2) Used to describe the gopis. The praudhã gopis would do only that which pleases Bhagvãn. In no way would they use any cunning methods to satisfy their selfishness. Their only wish would be to please Bhagvãn. Therefore, they remain happy with whatever pleases Bhagvãn. Also, they would never become angry at, or jealous of the other gopis who are equal to them. They would also abandon vicious natures, such as mãn and matsar, and remain alert in the sevã of Bhagvãn. They would never do anything that would displease Bhagvãn.Tap to open in glossary → Gopis
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 BhãdarvãBhãdarvãThird month of the Ãshãdhi Samvat year, normally falling between August and September.Tap to open in glossary → sudsudBright half of a Hindu lunar month in which the moon is in its waxing phase. The days between Amãs up to and including Punam. Also called shukla paksh.Tap to open in glossary → 4 [11th September, 1820], Shreeji Mahãrãj was sitting on a decorated bedstead on the veranda outside the rooms of Jeevã KhãcharJeevã KhãcharA devotee in whose residential darbar in Sarangpur Swaminarayan Bhagwan stayed; every discourse in the Vachanamrut's Sarangpur section opens by placing Him there, as the text itself repeatedly records ("in Jeeva Khachar's darbar in Sarangpur").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 Sãrangpur. He was dressed entirely in white clothes. A sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary → of munis, as well as haribhaktas from various places, had gathered before Him.
Then, Shreeji Mahãrãj said, “I shall ask a question. There are two types of 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 →: A person has such deep love for BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → that he cannot bear even a second without His darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary →. His love is very obviously noticeable. Another bhaktabhaktaDevotee of Bhagvãn. A follower 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 → possesses knowledge 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 → as well as total 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 →. He also has love for BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →, but his love does not appear to be like the love of the first bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary →. Furthermore, although the first bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary →’s bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → is extremely appealing, he possesses neither knowledge 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 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 →, but his bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → is not as appealing as the first bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary →’s. Of these two bhaktas, whose bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → is superior, and whose bhaktibhaktiDevotion to Bhagvãn. One of the four attributes of ekãntik dharma. There are nine types of bhakti:Tap to open in glossary → is inferior? That is the question.”
To this, Svayamprakãshãnand Swãmi replied, “He who has intense love for BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → is better, even if he does not have knowledge 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 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 →.”
Shreeji Mahãrãj then questioned, “With what understanding do you say that he who does not have knowledge 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 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 → is better? Such a person believes himself to be the body, and so whenever he comes upon any of the panchpanchFive.Tap to open in glossary →-vishays that comfort his body, he will develop affection for them. As a result, his love for BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → will diminish. So why do you consider him to be superior?”
Svayamprakãshãnand Swãmi clarified, “I do not consider the person who develops affection for the vishays to be a bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → who loves 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 →. Instead, I consider the person who is like the gopis to be such a bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary →.”
Then, Shreeji Mahãrãj explained, “The gopis were not so naïve. They were so wise that their wisdom could go beyond the understanding of those who do possess knowledge 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 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 →. They also spoke as expressively as those who are educated in diplomacy. In addition, they knew 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 → precisely as He should be known. Even Uddhavji, the wisest of the Yãdavs and BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →’s adviser, became overwhelmed when he realised the gopis’ understanding. That same Uddhavji later said, ‘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 → has shown great mercy to me by sending me to impart gnãngnãn1) Knowledge. Spiritual knowledge leading to kalyãn. In particular, the knowledge of the ãtmã, and Bhagvãn’s svarup and His greatness. One of the four attributes of ekãntik dharma. 2) Also used to mean ãtmã-nishthã or ãtmã-gnãn.Tap to open in glossary → to the gopis’. He had actually gone to preach to the gopis, but upon hearing their words, he himself absorbed in the preaching of the gopis.
“Though you may say that the gopis were not very intelligent, there were three distinctions amongst them: mugdhãmugdhã1) Lowest. 2) Used to describe the gopis. The mugdhã gopis would often lecture Bhagvãn and say, ‘We have gone out of our way doing things for you, yet you do not take even the slightest notice of us’. Furthermore, if they were teased further, they would be upset with Bhagvãn, and speak such harsh words that a person would feel they will soon fall from the path of Bhagvãn.Tap to open in glossary →, madhyãmadhyã1) Intermediate. Medium. 2) Used to describe the gopis. The madhyã gopis would never become angry with Bhagvãn and would never speak harsh words. However, by using their shrewdness, they would use cunning methods to conceal their selfishness from others and do whatever they pleased while also doing whatever pleased Bhagvãn. Therefore, they would not do only that which pleased Bhagvãn. [Sãrangpur – 15]Tap to open in glossary →, and praudhãpraudhã1) Highest. Best. 2) Used to describe the gopis. The praudhã gopis would do only that which pleases Bhagvãn. In no way would they use any cunning methods to satisfy their selfishness. Their only wish would be to please Bhagvãn. Therefore, they remain happy with whatever pleases Bhagvãn. Also, they would never become angry at, or jealous of the other gopis who are equal to them. They would also abandon vicious natures, such as mãn and matsar, and remain alert in the sevã of Bhagvãn. They would never do anything that would displease Bhagvãn.Tap to open in glossary →.
“Of these, the characteristics of the mugdhãmugdhã1) Lowest. 2) Used to describe the gopis. The mugdhã gopis would often lecture Bhagvãn and say, ‘We have gone out of our way doing things for you, yet you do not take even the slightest notice of us’. Furthermore, if they were teased further, they would be upset with Bhagvãn, and speak such harsh words that a person would feel they will soon fall from the path of Bhagvãn.Tap to open in glossary → gopis are as follows: They would often lecture 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 say, ‘We have gone out of our way doing things for you, yet you do not take even the slightest notice of us’. Furthermore, if they were teased further, they would be upset with 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 speak such harsh words that a person would feel they will soon fall from the path 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 gopis who are described in this way in the shãstras, should be known as mugdhãmugdhã1) Lowest. 2) Used to describe the gopis. The mugdhã gopis would often lecture Bhagvãn and say, ‘We have gone out of our way doing things for you, yet you do not take even the slightest notice of us’. Furthermore, if they were teased further, they would be upset with Bhagvãn, and speak such harsh words that a person would feel they will soon fall from the path of Bhagvãn.Tap to open in glossary → gopis.
“Those who are madhyãmadhyã1) Intermediate. Medium. 2) Used to describe the gopis. The madhyã gopis would never become angry with Bhagvãn and would never speak harsh words. However, by using their shrewdness, they would use cunning methods to conceal their selfishness from others and do whatever they pleased while also doing whatever pleased Bhagvãn. Therefore, they would not do only that which pleased Bhagvãn. [Sãrangpur – 15]Tap to open in glossary → gopis, would never become angry with 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 would never speak such harsh words. However, by using their shrewdness, they would use cunning methods to conceal their selfishness from others and do whatever they please while also doing whatever pleases 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 →. Therefore, they would not do only that which pleases 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 →. Furthermore, even if they have to do something that pleases only 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 →, they would definitely use a cunning method to do whatever pleases themselves as well. The gopis, who are described in this way in the shãstras, should be known as madhyãmadhyã1) Intermediate. Medium. 2) Used to describe the gopis. The madhyã gopis would never become angry with Bhagvãn and would never speak harsh words. However, by using their shrewdness, they would use cunning methods to conceal their selfishness from others and do whatever they pleased while also doing whatever pleased Bhagvãn. Therefore, they would not do only that which pleased Bhagvãn. [Sãrangpur – 15]Tap to open in glossary → gopis.
“Incomparison, praudhãpraudhã1) Highest. Best. 2) Used to describe the gopis. The praudhã gopis would do only that which pleases Bhagvãn. In no way would they use any cunning methods to satisfy their selfishness. Their only wish would be to please Bhagvãn. Therefore, they remain happy with whatever pleases Bhagvãn. Also, they would never become angry at, or jealous of the other gopis who are equal to them. They would also abandon vicious natures, such as mãn and matsar, and remain alert in the sevã of Bhagvãn. They would never do anything that would displease Bhagvãn.Tap to open in glossary → gopis would do only that which pleases 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 no way would they use any cunning methods to satisfy their selfishness. Their only wish would be to please 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 →. Therefore, they remain happy with whatever pleases BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →. Also, they would never become angry at, or jealous of the other gopis who are equal to them. They would also abandon vicious natures, such as mãnmãnPride. When a person wants someone else to acknowledge them as superior.Tap to open in glossary → and matsarmatsarJealousy of objects. Jealousy that arises in a person when someone else has a better object or item than himself. [Kãriyãni – 6].Tap to open in glossary →, and remain alert in the sevã 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 →. They would never do anything by thought, word, or deed that would displease 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 gopis who are described in this way in the shãstras, should be known as praudhãpraudhã1) Highest. Best. 2) Used to describe the gopis. The praudhã gopis would do only that which pleases Bhagvãn. In no way would they use any cunning methods to satisfy their selfishness. Their only wish would be to please Bhagvãn. Therefore, they remain happy with whatever pleases Bhagvãn. Also, they would never become angry at, or jealous of the other gopis who are equal to them. They would also abandon vicious natures, such as mãn and matsar, and remain alert in the sevã of Bhagvãn. They would never do anything that would displease Bhagvãn.Tap to open in glossary → gopis. In this way, there are three distinctions amongst the gopis.
“Overall, the gopis had extreme wisdom in their understanding, and therefore their love cannot be said to be without understanding. Also, they had thoroughly understood 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 →. Due to the power of that understanding of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →’s greatness, the qualities of ãtmã-nishthããtmã-nishthãKnowledge of the jeev. The belief that a person is an ãtmã, which is imperishable and eternal.Tap to open in glossary → and 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 → naturally flourished in their hearts. Therefore, it was due to the power of understanding BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →’s greatness that countless kalyãn-kãrikalyãn-kãriLiberating. The cause of kalyãn. The cause of moksh. That which causes a jeev to break free from the cycle of births and deaths.Tap to open in glossary → qualities, such as ãtmã-nishthããtmã-nishthãKnowledge of the jeev. The belief that a person is an ãtmã, which is imperishable and eternal.Tap to open in glossary → and 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 →, were fully developed in the gopis.
“The characteristics of such a bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → are as follows: He wishes for only those panchpanchFive.Tap to open in glossary →-vishays (shabdashabdaA sound. One of the panch-vishays. Shabda is the physical element of ãkãsh, and is perceived by the ears. Shabda is indicator of all objects, the cause of all social interactions, and reveals the nature and class of the speaker.Tap to open in glossary →, sparshsparshA touch. One of the panch-vishays. Sparsh is the physical element of vãyu, and is perceived by the skin. The characteristics of sparsh are softness, hardness, cold, and heat.Tap to open in glossary →, ruprupA sight. One of the panch-vishays. Rup is the physical element of tej, and is perceived by the eyes. Rup reveals the appearance of all objects, and resides in all objects in a small form, and changes as objects change.Tap to open in glossary →, rasrasA taste. One of the panch-vishays. It is the physical element of jal, and is perceived by the tongue. The characteristics of ras are sweetness, spiciness, distastefulness, bitterness, sourness, and saltiness.Tap to open in glossary →, and gandhgandhA smell. One of the panch-vishays. Gandh is the physical element of pruthvi, and is perceived by the nose. The characteristics of gandh are fragrance and stench.Tap to open in glossary →) which are 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 →, but not for those which are related to anything else. Then, through those vishays, he develops intense love for BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →. The love is so intense that even though he does not possess the qualities of ãtmã-nishthããtmã-nishthãKnowledge of the jeev. The belief that a person is an ãtmã, which is imperishable and eternal.Tap to open in glossary → and 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 →, he still does not have any other desire in his heart, except the desire for BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →.
“Consider the following example: When it has not rained, the seeds of any types of grass cannot be seen anywhere on the earth. But, when it does rain, so much grass grows that even the earth cannot be seen. Similarly, when a person who does not possess the qualities of ãtmã-nishthããtmã-nishthãKnowledge of the jeev. The belief that a person is an ãtmã, which is imperishable and eternal.Tap to open in glossary → and 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 → meets with kusangkusangThe association of an evil person.Tap to open in glossary →, though he may seem to have no desire for vishays other than 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 will begin to have desires for those objects. Furthermore, his mind will become corrupted, and he will not remember 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 his heart. Instead, he will constantly crave for the vishays. As a result, that bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → who loves 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 →, but does not possess the qualities of ãtmã-nishthããtmã-nishthãKnowledge of the jeev. The belief that a person is an ãtmã, which is imperishable and eternal.Tap to open in glossary → and 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 →, will feel, ‘I do not have even the slightest love for BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →’. Therefore, a bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → who has love for BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →, but does not possess the qualities of ãtmã-nishthããtmã-nishthãKnowledge of the jeev. The belief that a person is an ãtmã, which is imperishable and eternal.Tap to open in glossary → and 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 →, is extremely inferior.
“In comparison, a bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → whose love for BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary → seems ordinary, but who has the qualities of ãtmã-nishthããtmã-nishthãKnowledge of the jeev. The belief that a person is an ãtmã, which is imperishable and eternal.Tap to open in glossary → and 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 →, feels, ‘The 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 → is forever present within my jeevãtmãjeevãtmãSee jeev. jhãnjh Pair of small, cymbals – slightly larger than manjirãs - used in the accompaniment of other percussionTap to open in glossary →’. Because of this ãtmã-nishthããtmã-nishthãKnowledge of the jeev. The belief that a person is an ãtmã, which is imperishable and eternal.Tap to open in glossary →, he may not seem outwardly enthusiastic for the darshandarshanSeeing. To see with admiration and devotion. To see Bhagvãn, a sat-purush, and murtis, with inner or outer vision, with the intention of receiving their grace and blessings. By doing darshan properly a bhakta develops affection for Bhagvãn, and Bhagvãn develops affection for that bhakta. [Sãrangpur – 2].Tap to open in glossary → and touch of BhagvãnBhagvãnGod. Supreme being. Lord of all. Bhagvãn is unparalleled, omnipotent and the all-doer, omniscient, omnipresent, the ocean of all forms of bliss, does not have any attributes of Mãyã, is divine, and is always taking birth on earth for His bhaktas. Resides within the ãtmã. Also called Parbrahm, Paramãtmã, Purushottam, Krishna Nãrãyan, and Swãminãrãyan.Tap to open in glossary →’s murtimurti1) Sacred idol of Bhagvãn used to offer worship. There are eight types of murtis that can be worshipped: stone, wood, metal, earth, engraved or drawn, sand, gems, and mental. 2) The form of Bhagvãn.Tap to open in glossary →. In fact, he may appear to be very quiet. However, the roots of his love are very deep. Moreover, his love is not the type that would diminish due to the influence of kusangkusangThe association of an evil person.Tap to open in glossary →. Therefore, this bhaktabhaktaDevotee of Bhagvãn. A follower of Bhagvãn.Tap to open in glossary → is superior, and is ekãntikekãntikThe highest spiritual state, in which a person offers perfect bhakti to Bhagvãn along with dharma, gnãn and vairãgya.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 → Sãrangpur || 15 || 93 ||