The Characteristics Of Religious And Demonic People
In the SamvatSamvatThe calendar established by Indian emperor Vikramaditya of Ujjain following his victory 56 BCE. It is a lunar calendar based on ancient Hindu tradition. The Vikram Samvat calendar is 56.7 years ahead of the solar Gregorian calendar. The calendar most commonly used is the Kãrtiki Samvat, which begins on the first day of Kãrtik. However, the Vachanãmrut is written using the Ashãdhi Samvat, which begins on the first day of Ãshãdh.Tap to open in glossary → year 1882, on MãgsharMãgsharSixth month of the Ãshãdhi Samvat year, normally falling between November and December.Tap to open in glossary → vadvadDark half of a Hindu lunar month in which the moon is in its waning phase. The days falling between the day after Punam up to and including Amãs. Also called krishna paksh.Tap to open in glossary → 14 [7th January 1826], Shreeji Mahãrãj was sitting on a platform in front of the mandirmandirTemple. Sacred Hindu place of worship.Tap to open in glossary → of ShreeShree1) Name of Lakshmi. 2) Used before the names of Bhagvãn and devs to signify their high status.Tap to open in glossary → Lakshmi-NãrãyanLakshmi-NãrãyanThe murti of Lakshmi and Vãsudev-Nãrãyan.Tap to open in glossary → in Vadtãl. 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 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.
In the sabhãsabhãAssembly. A group of satsangis listening to kathã or singing kirtans.Tap to open in glossary →, the bhaktas were talking about 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 → amongst themselves, when the topic arose that there are two types of people: religious and demonic. Of these, religious people always become 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 →, whereas the demonic will always remain opposed 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 →.
Then, Chiman-Rãvji asked a question: “Mahãrãj is there any possibility of a demonic person becoming religious?”
Shreeji Mahãrãj replied, “A demonic person most certainly does not become religious. This is because he has a demonic nature from birth. If such a person somehow enters satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →, he still does not lose his demonic nature. Then, when he leaves his physical body after staying in satsangsatsang1) True company. The practice of associating with Bhagvãn’s sant, other satsangis, the ãtmã, and the sacred shãstras, and also observing vartmãns and niyams. 2) Also refers to the sampradãy, which is the presence of good company.Tap to open in glossary →, he is absorbed into 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 → and then emerges out again. Only after he does so countless times is his demonic nature destroyed; otherwise, it is not destroyed.”
Then, Shobhã-Rãm Shãstri asked, “Mahãrãj, what is 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 anvayanvayNot separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7].Tap to open in glossary → nature, and what is His vyatirekvyatirekSeparate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7].Tap to open in glossary → nature?”
Shreeji Mahãrãj explained, “The principle of anvayanvayNot separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7].Tap to open in glossary →-vyatirekvyatirekSeparate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7].Tap to open in glossary → is not 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 → has become half anvayanvayNot separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7].Tap to open in glossary → within MãyãMãyã1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary → and half vyatirekvyatirekSeparate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7].Tap to open in glossary → svarupsvarupA physical form.Tap to open in glossary → His dhãmdhãmThe divine home of Bhagvãn. Wherever Bhagvãn resides is called dhãm.Tap to open in glossary →. Instead, 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 svarupsvarupA physical form.Tap to open in glossary → is such that He is anvayanvayNot separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7].Tap to open in glossary → within MãyãMãyã1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary →, and at the same time, He is vyatirekvyatirekSeparate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7].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 → is not afraid, ‘What if I enter MãyãMãyã1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary → and then become impure?’ Instead, when 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 → associates with MãyãMãyã1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary →, even MãyãMãyã1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary → becomes like 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 →; and if He associates with the twenty-four tattvas, then they also 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 →. Therefore, the Shreemad BhãgvatShreemad BhãgvatMost popular of the eighteen Purãns written by Vyãsji. It narrates the life, leelãs, and charitras of various avatãrs of Bhagvãn, particularly Shree Krishna Bhagvãn. One of the eight shãstras accepted as trustworthy by Swãminãrãyan Bhagvãn.Tap to open in glossary → states: dhãmnã svena sadã nirasta-kuhakam satyam param dheemahi We 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 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 destroyed the deception via His own svarupsvarupA physical form.Tap to open in glossary →, in the form of the products of MãyãMãyã1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary →. This is the supremely satyasatyaTruth.Tap to open in glossary → 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 this way, there are countless such statements which describe 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 svarupsvarupA physical form.Tap to open in glossary →.
“For example, there is ãkãshãkãshSpace. One of the five bhuts, from which the physical world (Virãt-Purush) is formed. It provides space for all jeevs, is the cause of the internal and external activities of their bodies, and is also where the prãns, indriyas, and antah-karans reside. Ãkãsh is the greatest of the five bhuts, as it supports and pervades all of the other four bhuts, yet remains unaffected by them.Tap to open in glossary → in the seed of a tree; and when a tree grows from that seed, ãkãshãkãshSpace. One of the five bhuts, from which the physical world (Virãt-Purush) is formed. It provides space for all jeevs, is the cause of the internal and external activities of their bodies, and is also where the prãns, indriyas, and antah-karans reside. Ãkãsh is the greatest of the five bhuts, as it supports and pervades all of the other four bhuts, yet remains unaffected by them.Tap to open in glossary → will still remain within all of its branches, leaves, flowers, and fruits in its anvayanvayNot separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7].Tap to open in glossary → form. However, when the tree is cut, ãkãshãkãshSpace. One of the five bhuts, from which the physical world (Virãt-Purush) is formed. It provides space for all jeevs, is the cause of the internal and external activities of their bodies, and is also where the prãns, indriyas, and antah-karans reside. Ãkãsh is the greatest of the five bhuts, as it supports and pervades all of the other four bhuts, yet remains unaffected by them.Tap to open in glossary → is not cut along with it; and when the tree is burnt, ãkãshãkãshSpace. One of the five bhuts, from which the physical world (Virãt-Purush) is formed. It provides space for all jeevs, is the cause of the internal and external activities of their bodies, and is also where the prãns, indriyas, and antah-karans reside. Ãkãsh is the greatest of the five bhuts, as it supports and pervades all of the other four bhuts, yet remains unaffected by them.Tap to open in glossary → is not burnt. In the same way, 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 anvayanvayNot separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7].Tap to open in glossary → within MãyãMãyã1) Power of Bhagvãn used as the fundamental 'substance' of creation. It is composed of the three gun, is both jad and chaitanya, eternal, nirvishesh, and in its dormant state (before the time of creation) – it houses all jeevs and ishvars, and all the tattvas. It is inspired by, controlled by, and dependent on Bhagvãn. The jeevs and ishvars must go beyond Mãyã (eradicate it within themselves) in order to attain Akshardhãm. Everything in the world is produced from the products of Mãyã. Also called Prakruti. 2) Third of the five eternal entities (jeev, ishvar, Mãyã, and Brahm, and Parbrahm).Tap to open in glossary → and the entities that have evolved from it; but, He is also vyatirekvyatirekSeparate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7].Tap to open in glossary → from it just like ãkãshãkãshSpace. One of the five bhuts, from which the physical world (Virãt-Purush) is formed. It provides space for all jeevs, is the cause of the internal and external activities of their bodies, and is also where the prãns, indriyas, and antah-karans reside. Ãkãsh is the greatest of the five bhuts, as it supports and pervades all of the other four bhuts, yet remains unaffected by them.Tap to open in glossary →. This is the anvayanvayNot separate. United. Associated. Connected. When used for Bhagvãn, it implies that He inherently exists within. [Gadhadã I – 7].Tap to open in glossary →-vyatirekvyatirekSeparate. Distinct. Independent. Unconnected. When used for Bhagvãn, implies He is beyond everything. [Gadhadã I – 7].Tap to open in glossary → nature 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 svarupsvarupA physical form.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 → Vadtãl || 7 || 207 ||