Pragna 3 Essays

Essay 1

Bhagwan Swaminarayan’s Practice of His Teachings

Bhagwan Swaminarayan’s personal experience of the knowledge that he imparted in Vachanamrut and his method of imparting spiritual knowledge is unique. Therefore, he could make statements as final judgements instantly, without doubts and hesitation, with supreme confidence. In the Gujarati Vachanamrut, the proper convention for emphasis that Maharaj uses is ‘JA’ at the end of such statements, meaning, “This is indeed the truth, a fact.” Hence, one may also state that he was the manifest form of knowledge. Space limits us to consider only a few examples here. In Gadhada I 7, Shriji Maharaj says that in the shastras whenever one encounters philosophical principles, one does not understand them and becomes confused. Hence, I will explain upon them as they are. In Panchala 2, he expounds upon the Yoga and Sankhya shastras, clearly citing their viability and limitations. Then, he says, “In this manner, we have described the eternal principles of the Sankhya shastras and the Yoga shastras having thoroughly pondered over them.” In Gadhada I 64, he discusses the concept of sharir-shariri. In conclusion, he says, “We have delivered this discourse having experienced it directly. Therefore, there is not a trace of doubt about it.” DHARMA In Gadhada II 35, he refutes the idiom, ‘Man hoi changa to kathrotma Ganga,’ which means that if the mind is pure then a vessel of [plain] water is as good as [sacred] Ganga water. Then he elaborates on the dharma of male and female devotees. He then confidently states, ‘Regardless of how much a person may have mastered samadhi... if he begins to stay in the close company of women, there is no way in which he can maintain his dharma. Similarly, regardless of how staunch a woman may be in observing dharma, if she stays in the close company of men, then she will also in no way be able to maintain her dharma... This fact is true, and no one should doubt it.” In Gadhada III 32, he elaborates on the meaning of shloka 2.59 from the Gita, about controlling diet gradually in order to attain mastery over the indriyas. After achieving this, if an aspirant then lovingly engages his mind in navdha bhakti, he will remain in satsang till the end of his life. If he fails to behave in this manner, he will surely succumb to his indriyas and sooner or later, fall from satsang. He attained this mastery during his vicharan in his early teens. After giving another example, he emphasizes, “This is a fact.” SENSE PLEASURES (PANCH VISHAYS) In Gadhada III 33, Shriji Maharaj elaborates on avoiding the four factors of women, wealth, dehabhiman – body consciousness – and swabhav, in order to become an ekantik bhakta. An aspirant who succumbs to any one of these factors will not be able to develop steadfast bhakti. Then, Maharaj boldly states, “What I have just said is absolutely true, there is no doubt in it whatsoever.” In Gadhada II 47, Shriji Maharaj describes the futility of indulging in the panchvishays. Only one who is a drashta – realized with the ability to foresee the future of jivas – can create such a picturesque imagery. He says, “Jivas have previously indulged in the panchvishays through countless bodies, as devas, humans, etc... Now that we are devotees of Bhagwan, indulging in the vishays for a further year, or two, even five years will still not fulfil us. It is as if the earth has split down to Patal... and if we pour water in it, it can never be filled. Similarly, the indriyas have never become satiated by the vishays and they never will be.” OMNISCIENCE In Gadhada I 18, Shriji Maharaj indirectly reveals his omniscience and his knowledge of the past, future and present regarding sadhana. He urges devotees to maintain purity of their indriyas by observing niyams. At one point he says, “Countless have become muktas and countless more will become so. Amongst them, none have been able to indulge in pleasures of the senses and yet remain uninfluenced by them; none will be able to do so in the future; nor is there anyone like that at present. And even after performing sadhana for millions of years, nobody will be capable of attaining such a state.” IMPORTANCE OF UPASANA On the path of sadhana, upasana – the mode of worshipping Paramatma – is vital. Without upasana an aspirant cannot attain any siddhi or power. In Gadhada I 56, Shriji Maharaj emphasizes its importance, “Many become siddhas, some become omniscient, some become devas and attain countless types of greatness, including parampada (moksha). All these are attained through the strength of Bhagwan’s upasana. Without upasana, nothing can be accomplished.” In Gadhada III 36, Maharaj emphasizes the importance of upasana even to attain atma- realization and cites his experience of meeting many realized yogis, especially Gopal Yogi whom he met in Nepal and from whom he mastered ashtang yoga. He states, “I believe that it is impossible to see the atma and Brahman without the upasana and meditation of Bhagwan’s form. Only through upasana can the atma and Brahman be seen...” The shastras mention the possibility of atma- realization through nirbij Sankhya and Yoga. But he emphatically adds, “I have not seen anyone do so, nor is the claim in accordance with my experience. Therefore, the claim is false.” JIVANMUKTI Obviously, being Parabrahman, Shriji Maharaj is above maya. Yet for us jivas he gives his own example as if he was a sadhak (aspirant) and de- scribes his experience and gives a guarantee. In Gadhada II 13, he says, “Whoever realizes this form [Bhagwan’s form] will, like me, never be drawn towards the pleasures of the panchvishays...” Similarly, in Gadhada III 39, he gives the rea- son for his realization of atma and Paramatma, “I have thoroughly realized the two aforementioned factors. In fact, whoever realizes them would also behave accordingly if ever he were somehow put in similar circumstances. Therefore, these two factors should be understood by all means.” Finally, in the final paragraph of the final Vachanamrut delivered on 25 July 1829, Shriji Maharaj makes a heart revealing statement about himself, “I deliver these discourses to you not from any imagination of my mind, nor to display any sort of aptitude. I have experienced all that I have spoken about. In fact, I speak in accordance to what I practice.” Such a truthful statement immersed in humility and soaked with personal experience renders Bhagwan Swaminarayan an unparalleled status in the firmament of all acharyas and mystics of Sanatan Dharma who have expounded on spiritual sadhana. Hence, it also places the Vachanamrut on an equal orbital plane. Essay 2

Kashi, City of Scholars: Establishment of the Shri Akshar-Purushottam Darshan Pith

For centuries Kashi has been renowned as a pious pilgrimage place and as a city of learned pandits. It is a center of academic excellence and home to expert and authoritative scholars on the Vedas, Vedant, Jyotish, Ayurveda, Shilpa Shastras, Sahitya, Nyaya, Vyakaran and numerous other subjects based on the Hindu Shastras. With the blessings of Pramukh Swami Maharaj and Mahant Swami Maharaj, Mahamahopadhyaya Bhadresh Swami has written bhashyas on the Upanishads, Shrimad Bhagavad Gita and Brahmasutras and a vadagranth named ‘Swaminarayan Siddhanta Sudha’ expounding the Akshar-Purushottam Darshan revealed by Bhagwan Swaminarayan, in a simple, lucid and concise manner using accepted traditional academic standards. These unique texts have been highly acclaimed by the renowned scholars of the Shri Kashi Vidvat Parishad, whose authority in shastra-related academia is accepted throughout India, and over 350 scholars in India, America, England and Europe. Officially endorsing the ‘Akshar-Purushottam Darshan’ as a Sanatan Vedic ‘Darshan’, the Shri Kashi Vidvat Parishad supported the establishment by the BAPS of the ‘Akshar-Purushottam Darshan Pith’ in Kashi in recognition of its status as an original and unique Darshan among the philosophical traditions of India. Celebration & Felicitation Assembly To celebrate the official declaration of the founding of the Akshar-Purushottam Darshan Pith by the BAPS, and to felicitate Bhadresh Swami for his landmark texts, the Kashi Vidvat Parishad organized a special assembly in the esteemed presence of Pujya Kothari Swami (Bhaktipriya Swami) and over 125 distinguished scholars at the Kashi Hindu Vishwavidyalaya on 28 June 2019. The assembly began with all the scholars and attendees participating in a procession in honor of Shri Akshar-Purushottam Maharaj, Shastriji Maharaj and Pramukh Swami Maharaj. Previously, Mahant Swami Maharaj had performed the pujan of these murtis to be placed in the Akshar-Purushottam Darshan Pith. In the assembly, ten leading senior scholars sat on the stage with Pujya Kothari Swami and Bhadresh Swami. First, Bhadresh Swami was felicitated and honored with the title ‘Darshanshastra- Sarvabhauma’. Then, the formation of the ‘Akshar-Purushottam Pith’ was announced as Pujya Kothari Swami performed pujan of Shri Akshar-Purushottam Maharaj and sadhus sang Vedic verses. Addressing the celebration assembly, Pandit Shri Jayshankarlal Tripathi, President of the Akhil Bharatiya Vidvat Parishad, said, “The Kashi Vidvat Parishad supports the founding of the Akshar-Purushottam Darshan Pith.” Then, he read the official proclamation declaring the formation of the Akshar-Purushottam Darshan Pith. Then, acknowledging the declaration, Bhadresh Swami recited Sanskrit verses welcoming Shri Akshar-Purushottam Maharaj to Kashi. Thereafter, Shri Kamleshdatt Tripathiji (World-renowned scholar on Natyashastras and Vyakaran), Mahmahopadhyaya Shri Shivji Upadhyaya (General Secretary, Kashi Vidvat Parishad) and distinguished scholars also addressed the assembly. Thereafter, on behalf of the BAPS Pujya Kothari Swami felicitated over 40 leading scholars for their outstanding contributions to the study of shastras. Afterwards, Pujya Kothari Swami, himself an excellent scholar of Sanskrit and Philosophy, addressed the assembly of scholars, briefly elaborating on the Akshar-Purushottam Darshan as revealed by Bhagwan Swaminarayan and welcoming the founding of the Akshar- Purushottam Darshan Pith in Kashi. In Kashi, over two centuries ago, Bhagwan Swaminarayan, at the age of 10, had explained the principle of Akshar-Purushottam to scholars. Thus, it is fitting that today the unique Akshar-Purushottam Darshan revealed by Bhagwan Swaminarayan has been accorded its deserved place of honor in Kashi, the ancient city of traditional spiritual wisdom.

Essay 3

Vachanamrut: An Unprecedented Scripture Among Spiritual Literature

The Vachanamrut is a compilation of Parabrahman Bhagwan Swaminarayan’s teachings in 273 discourses. During this current year, BAPS Swaminarayan Sanstha is celebrating the bicentenary of the Vachanamrut: 1819–2019. In this first article of the series, we consider its uniqueness among Sanatan Dharma’s shastras by discussing its authenticity, teaching style, mahima (glory) as revealed by the guru Parampara, scope and selected contemporary events during the decade of the Vachanamrut discourses. First, a word about the compilers. The four paramhansas, namely Muktanand Swami, Gopalanand Swami, Nityanand Swami and Shukanand Swami were sadhus of such great integrity that they noted even their own failings which Shriji Maharaj pointed out. Secondly, they were present throughout the discourses which they heard firsthand. Thirdly, in every Vachanamrut they noted details such as the date and location. An eminent scholar of Gujarat, Bhogilal Sandersara, commented: “Among all these sacred shastras the position of the Vachanamrut is unique because the discourses of Bhagwan Swaminarayan were compiled verbatim. There is a reference to the place and time of the discourses; a note of the year, month and day; a description of Bhagwan Swaminarayan’s garments and even the names of people participating in the dialogues are mentioned. Bhagwan Swaminarayan has himself authenticated it, thus there is no room for interpolation. there are about 497 analogies and anecdotes in the Vachanamrut, incorporating a variety of fields, such as, stories from the Puranas and other shastras, agriculture, laundering, animal husbandry, cooking, embroidery, perfumery, warfare, forces of nature, management, diplomacy, Ayurveda, surgery, psychology, cosmic phenomena, astrophysics and many others. The majority of devotees in the Vachanamruts discourses were peasants. Only a few were learned householders like Dinanath Bhatt, Chimanrao Shastri and Shobharam Shastri. Erudite ascetics included Aksharbrahma Gunatitanand Swami, Muktanand Swami, Nityanand Swami, Gopalanand Swami, Shatanand Swami, Brahmanand Swami and other paramhansas. This mixture of the lay and learned would pose a dilemma for any person in explaining profound philosophical concepts and imparting spiritual wisdom. However, Bhagwan Swaminarayan was a teacher who understood the human heart. He therefore amply sprinkled his discourses with anecdotes and analogies, which both groups could easily grasp and identify with. Hence, he communicated effectively.

John Carman, former professor of comparative religion at Harvard, noted, “Students of Indian religious history constantly faced with the difficulty of the lack of firm and definite dates in this history. But in this book (Vachanamrut), every discourse is precisely dated.” After compilation, the four paramhansas showed the collection of the Vachanamruts to Shriji Maharaj for scrutiny. We glean this from Loya 7, in which Nityanand Swami shows the collection (as completed up to that date) to Maharaj, who examines it and is greatly pleased with it. Finally, Maharaj also testifies to the truthfulness of his talks on several occasions, by taking an oath on the names of his beloved paramhansas. In Gadhada III 2, he says, “I swear by this assembly of sadhus that there is not even the slightest untruth in this matter.” He has also similarly sworn by the names of the paramhansas in Gadhada II 13. Hence, among the shastras of Sanatan Dharma, the Vachanamrut is unique from the point of view of its scholarly compilers, the dating and the endorsement by the speaker – Bhagwan Swaminarayan himself – about the contents. TEACHING STYLE The discourses are similar to that of the Upanishads in which dialogues occur between the guru and pupils. In the Vachanamrut the questions occur as follows: 1. Shriji Maharaj to paramhansas 2. Paramhansas to Shriji Maharaj 3. Gruhasthas to Shriji Maharaj 4. Gruhasthas to paramhansas 5. Paramhansas to each other. In Loya 8, Maharaj teaches young paramhansas how to pose questions. In Gadhada I 78, Gadhada II 6 & Loya 6, he debates with young paramhansas, while in Gadhada I 32, 66 & Gadhada II 66, he debates with senior paramhansas. In Gadhada I 31, he summons Muktanand Swami and Brahmanand Swami to answer Yoganand Muni. He agrees with the answer and then adds his own wisdom. This technique, of Maharaj asking the paramhansas to answer questions and then adding his own remarks when necessary, is often witnessed throughout the Vachanamrut. The katha assembly is so informal that besides paramhansas and gruhastha scholars, questions are also posed by women devotees (Gadhada I 31, Gadhada III 25), a 12-year-old boy, Bhagubhai (Vartal 10), Maharaj’s teenage nephews, Raghuvirji and Ayodhyaprasadji, and farmers such as Kakabhai of Rojka (Gadhada I 70) and Kandas of Bochasan (Vartal 2). A vitally important attribute of a religious teacher is the ability to be strict and objective in the interpretation of the shastras. When the need arose, Maharaj was direct enough to point out fudged beliefs of either the listeners or by society. In Gadhada I 42, he noticed some Vedantis in the assembly. Hence, he expounded on Shankaracharya’s true teachings and the misinterpretations by his later followers. “The Vachanamrut’s language is markedly to the point, concise, depicting only one meaning, understandable by those less educated, with simple words and straightforward sentences and construction and, where necessary, using examples to clarify meanings.” - Kishorelal Mashruwala (1922:125) “The collection of the Vachanamruts of Bhagwan Swaminarayan is a jewel of the Gujarati language.” - Kishorelal Mashruwala (1981:84) In Gadhada I 77, a sadhu starts to denounce dharma on the strength of his nischay (conviction) for Bhagwan, probably saying something of the order that one does not need to observe the rules of dharma when one has a firm conviction of Bhagwan. Maharaj feels so strongly about this, that he has no qualms about the choice of words in describing such a person, “A person who forsakes dharma under the pretext of the jnan of Bhagwan should be considered demonic.” Another of Maharaj’s sublime teaching attributes is tact. He uses tact to resolve difficult dialogues or questions. On several occasions, an elderly and venerable sadhu such as Muktanand Swami, twenty-two years older than Maharaj an who was once his guru, gives an answer which is not wholly correct. Maharaj wants to acknowledge this but prefers not to dishearten him at the same time. In Gadhada I 67 and Gadhada III 2, in reply to Muktanand Swami’s answer, Maharaj artfully says, “It is true that there is a deficiency in vairagya, but it appears to me that…” (Gadhada III 2) and then gracefully gives his own valid answer, simultaneously maintaining Muktanand Swami’s dignity. A desirable requisite in teaching is to praise pupils when they perform well, to boost them further. Simultaneously, they should also be corrected and admonished on failing to meet an expected standard. Yet the virtues needed by the aspirant for attaining moksha, if imbibed sincerely, are still appreciated by Paramatma and the Satpurush out of their divine grace. In the Vachanamrut, Shriji Maharaj never fails to appreciate such virtues of the paramhansas and devotees present in the gathering. In Gadhada III 26, he praises and vouches for Mayaram Bhatt, Mulji Brahmachari and Nishkulanand Swami in observing their dharma unflinchingly should they come in contact with money or women. In Gadhada I 73, Gadhada II 38 and 52, Gadhada III 1, 22 and 24, and Loya 3, he lauds the different virtues of many devotees. In Gadhada II 41, he appreciates the egoless devotion to Bhagwan by Ratanji and Miyaji (a Muslim devotee). Maharaj had no hesitation in appreciating the devotion of a non-Hindu, at a time when varna and sectarian rigidity prevailed. In Loya 3, we witness Maharaj’s phenomenal memory, lauding the virtues of no less than 22 devotees. Two of these, the Kathi brothers Bhimo Dev and Sardu Dev of Gundali had never even met him. Yet he sincerely appreciated their sacrifice; they died while fighting dissenters who insulted and expelled some paramhansas out of their town. As we study the Vachanamrut we become aware of Maharaj’s ingenuity in teaching. His talks sparkled. They came ‘alive’ by changing the location, varying the time of katha, using vivid imagery and examples from common everyday occurrences which were familiar to the listeners and they could easily identify with, and posing questions. In Gadhada I 22 the paramhansas have just sung kirtans. Maharaj then talks about smruti of God while singing and mentions musical instruments that are present in front of him, such as; mrudang, sarangi, saroda, tal. In public speaking jargon, this is known as using ‘local color’. In Panchala 1, he uses local color by mentioning a burning torch, that is lighting the gathering. In Panchala 4, he gives the example of Bhago and Mulo, identical twins present in the katha. In Sarangpur 5 he initiates the katha in a way that grabs the listeners’ attention. He commands the paramhansas to pose vexing (vankda vankda) questions to remove boredom. At the end of Kariyani 1, he says, “Now let us stop this discourse, and as the assembly has become inert, someone please sing some pleasing kirtans.” But too much of a good thing can also lead to monotony. So, in Gadhada II 34, he even says, “Please stop the devotional kirtans, and let us conduct a question-answer session in order to dispel lethargy.” In Gadhada I 26, he frames a sentence so creatively, “Now please stop singing and listen as I sing a kirtan in the form of a discourse.” The Swaminarayan Sampradaya’s gurus too have sung the immense glory of the Vachanamrut. Maharaj uses the analogy of milk and snake venom in six different ways. The gravity of what he wishes to convey through this analogy, firmly penetrates devotees sitting in the assembly. In Gadhada I 35, Maharaj compares the venom to finding faults in Bhagwan and his Sadhu, thus poisoning the otherwise great intellect of a devotee. In Loya 10, Maharaj makes a subtle concept lucid. He says that when the jiva fully realizes the repugnance of the worldly charms, he then ceases to be attracted by them, just as one who sees snake venom falling in sweet milk will be repelled by it. Throughout the Vachanamrut, Maharaj reveals his immense dislike of one with ego. In Loya 17, he compares the ego-conscious devotee to a man drinking milk laced with snake venom: “He who identifies his self with the body will definitely bear contempt for the sadhu and will eventually fall from Satsang – either after one month or two months; after one year or two years or even ten years; or maybe at the time of death or even after death – he will certainly fall” (Loya 17). “After his death” means that the ego will be hampering the jiva’s spiritual progress even in the births that follow. One who has no knowledge of Bhagwan’s glory and greatness is not able to liberate anyone and one should not even listen to his discourses. Maharaj calls him, ‘spiritually impotent’ in Vartal 12. Those who listen to such a person are likened to drinking poisoned milk and liable to fall from the spiritual path. In Gadhada III 12, Maharaj compares devotees who have excessive attachment towards their relations to the saliva of a snake. The attachment will surely hamper the devotee’s spiritual progress Finally, Maharaj explains in Gadhada III 19 that, though one may not be attached to his relatives, one can get attached to someone nursing him during illness. This attachment is also likened to venom in milk. It will disturb his devotion to Bhagwan. A close look at the above examples shows Maharaj’s creativity in using one simple analogy to convey six different concepts, all vitally important for the spiritual progress of a devotee and easily understood by him. In the foregoing analogies, Shriji Maharaj derives one concept using one analogy, a straightforward and common teaching method. However, when he draws several different concepts from the same analogy in different Vachanamruts, we are forced to bow down to his supranormal ingenuity. These examples are just a few from the treasure trove of analogies that Maharaj used in his discourses. He also used analogies in a series of letters collectively known as Vedras – nectar of the Vedas, written exclusively to his paramhansas and elaborating the panch vartmans. Vedras is replete with imagery, with an average of one analogy every fourth sentence. From the examples of imagery discussed, one can appreciate Bhagwan Swaminarayan’s immense knowledge. In addition, he possessed a phenomenal flair in using simple imagery to simplify abstruse philosophical truths and imparting them in a form understandable to the layman. Aksharbrahma Gunatitanand Swami 1. “Maharaj has uttered much about his innermost secrets, wishes and principles (siddhants) in the Vachanamrut. One should focus one’s attention on these and imbibe them” (Swamini Vato 2.76). 2. “There is no text greater than this Vachanamrut” (Swamini Vato 10.91). 3. “The Vachanamruts contain the essence of the four Vedas, six-shastras and eighteen Puranas. In these Maharaj has elucidated principles. Hence one should study them” (Swamini Vato 6.19). 4. Whenever he requested a sadhu to bring a Vachanamrut text, he would say, “Bring Amrut. This shastra is Amrut on earth.”

Yogiji Maharaj 1. On 3-10-1969, Yogiji Maharaj wrote in his blessings in the Gujarati edition of the Vachanamrut, “One who will drink this Amrut will be graced with a seat next to Maharaj.” 2. “One who will read the Vachanamrut 108 times will be graced with the darshan of Shriji Maharaj.” Pramukh Swami Maharaj 1. “We should read the Vachanamrut even if we do not understand it. Bhagwan’s words are like viable seeds; someday they are bound to sprout.” 2. “Just as there is no need to bathe (elsewhere for spiritual purity) after bathing in the Ganga, similarly after reading the Vachanamrut, nothing else remains to be read. One must read this shastra for a quarter of an hour every day.”