February 2009 Annual Subscription Rs. 60 SWAMISHRI’S VICHARAN December 2009 1. Swamishri greets the devotees during morning darshan, Tithal. 2. Swamishri blesses the satsang assembly, Navsari. February 2009, Vol. 32 No. 2

CONTENTS FIRST WORD

4 History We celebrate and eulogize the lives of great Fuldol in Botad Colourful celebrations... people not only because of their extraordinary 7 Philosophy – Swaminarayan achievements and seminal contributions, but A Glance at the Ishãvãsya Upanishad because of their faith, integrity, industry, self- Unique concepts... lessness, tolerance, wisdom, farsightedness and 14 Discourses the spirit to do the highest good for mankind. Jiva-Centric Satsang True understanding... Brahmaswarup (1865- 17 Religion & Science 1951) had a towering spiritual personality. As Be Religious, Not Just Spiritual a child his play comprised of creating small Rituals promote self-control... mud mandirs. When he was six he refused to 18 Eternal Wisdom , Niyams, Good Character eat during a wedding because it was ekadashi. Bhagwan Swaminarayan’s spiritual messages... Four hundred people tried to persuade him, 19 Vicharan but little Dungar Bhakta remained resolute. Pramukh Maharaj’s Vicharan He was fearless in treading the dark and eerie 21 Inspiring Incidents places on the village outskirts. When he was Living With Swamishri 23 BAPS News seven his visits to Vartal mandir fascinated ■ Annual Karyakar Shibirs, many when they saw him read discarded ■ Bal-Balika Karyakar Training & scriptural manuscripts like a seasoned scholar. Induction Day, Even at school his sharp acumen, memory and ■ National UK Bal-Balika Winter Training Camp 2008, London enthusiasm to learn delighted his teachers. ■ National Youth Leadership He took diksha to become a sadhu when he Seminar, USA was 17 and was named Yagnapurushdas. He ■ Bal Balika Shibir, Johannesburg was introduced to the glory of Akshar- ■ Vishwa Shanti Samuh Puja, Australia Purushottam by his – Vignananand Swami and Bhagatji Maharaj. He studied from Website: www.swaminarayan.org E-mail: [email protected] great pundits like Rangacharya and Jivanram Shastri and became a learned scholar. At 28 he Founder: HDH Editor: Sadhu Swayamprakashdas defeated the renowned Sanskrit pundit Contributors: Sadhu Vivekjivandas, Sadhu Amrutvijaydas Mahidhar Shastri in a debate at . Designer: Sadhu Shrijiswarupdas Published & Printed by:Swaminarayan Aksharpith, Shastri Yagnapurushdas encountered in- Shahibaug, –380 004. India. creasing opposition and hostility in his mis- SUBSCRIPTION RATES Outside India (By Air Mail) India sion to spread the Akshar-Purushottam philos- RupeesPounds US Dollars Rupees ophy. But he remained undeterred. Eventually, 1 Year 400 6 10 60 2 Years 800 12 20 110 he had to leave Vartal in 1905. Swami was 3 Years 1200 18 30 160 (contd. on page no. 22) SWAMINARAYAN HISTORY: TRANSLATION: SADHU VIVEKJIVANDAS Fuldol in Botad After arriving in Botad Shriji Maharaj celebrated the festival of colours (Fuldol) with great joy and divinity...

aharaj called Bhaga Doshi (Sheth) went on a round to see the accommodation and instructed, “Now allocate arrangements for the devotees. He also enquired Mquarters to the guests. I believe you about the stable and fodder arrangements for must have planned it all in advance. Where have the horses and oxen. He wished that all the you arranged and his sisters’ guests be well looked after; and their animals stay?” Bhaga Doshi replied humbly, “They will too. By the time Maharaj returned to his be staying at my house. The other Darbars will residence at Daha Khachar’s house it was late be staying at the homes of prominent night. householders in Botad.” Shri Hari felt satisfied The next day, after completing his ablutions with the arrangements. Then Maharaj enquired and worship rituals, Maharaj walked to the with a smile, “Where have you arranged for my assembly venue. and other stay?” Bhaga Doshi replied, “At Hamir Khachar’s sadhus sang bhajans related to Holi. Shri Hari darbar.” At that very instance Hamir Khachar’s swayed to its tunes and words. Then he spoke, son, Daha Khachar, came and took hold of “When the devotional element of bhajans is Maharaj’s hand to lead him to his house. Shri imbibed in one’s life then only one experiences Hari took rest for a while and then visited the joys of devotion. Otherwise, the mere joy of Nanchand’s house where the kitchen and dining music stimulates the mind but does not trans- arrangements were made for everyone. Prior to form one’s soul.” Then Maharaj saw Halida dinner, Shri Hari took a bath and donned a white Devayat and reproached him, “Devayat, you still dhoti and wrapped himself with an upper cloth. indulge in bad habits in spite of wearing a kan- Mukund Brahmachari and Jeram Brahmachari thi around your neck! How will you be liberated were in Maharaj’s service. After having his meal when you are not abiding by my moral com- Maharaj made the dinner arrangements for the mands?” Devayat looked down in shame. At sadhus, parshads and devotees. Thereafter, he that time a musician of Nasitpar countered, “Maharaj, how can you falsely blame an hon- ourable person like Devayat.” Shri Hari checked the official, “I know of your habits too! You too are of the same lot. But this Satsang is divine. By transgressing moral codes you will not be able to stay in Satsang.” Shri Hari often discoursed, “Even a sinner should be initiat- ed into Satsang when he or she pledges to follow and abide by its moral disciplines. But when

4 Swaminarayan Bliss ◆ February 2009 he or she transgresses them repeatedly then the to their residences, and others were saying that person is a sinner and should be excommunicat- you were by the stables making arrangements ed. One who spoils oneself and others should not before you left. And now you are here! How is it, be allowed to stay in Satsang.” despite your portly frame, you have easy mobili- Jiva Khachar was seated in the assembly. He ty?” understood Shri Hari’s words. He gestured to Bhaga Sheth’s assistants commented, “He is Devayat and the official to get up and leave. Then so supple that he can easily whirl around. Fur- Jiva Khachar prayed to Shri Hari, “Maharaj, gen- thermore, he walks so briskly that even we can- erally souls have base nature. You are God. If you not keep up with him.” Bhaga Sheth humbly look at their sins, how will they be liberated!” added, “It is all due to Maharaj’s grace. It is Maharaj replied, “Bapu, it is true that souls because of his blessings that I can move so have base nature, but after becoming quickly. Otherwise, I start puffing after climbing when a devotee is vigilant of his faults and base a staircase. Now, let’s go and inform Maharaj nature and believes me to be antaryami (in- about the arrangements.” dweller) then God forgives him for his faults. Bhaga Doshi came to Daha Khachar’s darbar. But when he is irresponsible, indulgent and dis- Shri Hari was waiting for him. Maharaj asked, obedient, then I do not take any responsibility.” “Sheth, has everyone eaten?” Jiva Khachar understood Shri Hari’s words and “Yes Maharaj, no one is hungry. Fodder has remained quiet. At that time, Mukund Brahmachari been provided to their horses, oxen and came to call Shri Hari. Maharaj said, “Brahmachari camels.” Shri Hari was happy to hear this. He will not allow me to discourse further.” told the parshads, “Did you hear that! The word “But Maharaj you were just talking about ‘everyone’ does not mean only the devotees, but abiding by rules and regulations. Should you also their animals. Sheth has come after making not follow the rule decided for lunch time!” Shri their arrangements as well. One should culti- Hari smiled and said, “Brahmachari has made vate such feelings of and care.” us aware and alert.” He got up to leave to have “Now Maharaj, please take rest,” Bhaga lunch. The lunch was sponsored by Daha Doshi requested and left. Khachar, the village chief. There were ladoos of The next morning Shri Hari performed his motaiya and jalebi for the sweet course. Shri ablutions and worship rituals. Devotees from Hari had lunch and then served the sweet items Surat had arrived for his darshan and worship. to the sadhus himself. For the devotees, Maharaj Shri Hari sat on a high cot. The devotees per- instructed Bhaga Doshi to have the items served formed pujan and offered him orange coloured generously. “Make sure that no one is left out,” clothes. Maharaj donned them. Bhaga Doshi Shri Hari emphasized. and Nanchand Sheth came and requested, “We Bhaga Doshi (Sheth) was stout, but quite wish to celebrate the Holi festival in the whole agile. Because of Maharaj’s command he visited town. Through your divine association Botad the lodgings of the devotees. Then he went to the will become a holy place.” Shri Hari thus stables, making arrangements for fodder and mounted onto Manki, ready for the procession. grains for the horses, oxen and camels. The music band was waiting to start. Shri Hari Thereafter, he returned to the dining area. Many called Valibhai from the band and said, “Don’t were amazed by his brisk visits to all the places. play any classical tunes now. Play bhajan tunes Nanchand Sheth enquired, “Bhaga Sheth, I saw that inspire courage and bhakti, so that no you some minutes ago at the lodgings of the mundane thoughts arise in anyone’s mind.” devotees. The sadhus said that you had just come Bhaga Doshi, Daha Khachar and their men

February 2009 ◆ Swaminarayan Bliss 5 had kept coloured water and gulal (kumkum) terminated by the Rangoli banyan tree. A raised ready in carts in ample quantity. The procession platform had been set up for Shri Hari to sit on. commenced with the sadhus, parshads and Mukund Brahmachari was waiting with a pair of devotees leading. The cartful of colours rolled dry clothes for Maharaj to change into. But Shri behind them. The attendant parshads of Hari sat in his drenched clothes. Maharaj walked with vats of coloured water requested that he change them. But Maharaj and baskets full of gulal on either side of replied otherwise, “These wet clothes reflect the Maharaj. Shri Hari was given a pichkari (a long love and devotion of devotees, let all have dar- pipe-shaped squirter). Naja Jogiya was holding shan.” After a few bhajans were sung Shri Hari Manki’s reins and leading it while he walked. started his discourse. At that time a citizen of the The band played the tunes of joy and courage. town asked, “You celebrated the festival of colours Shri Hari sprayed coloured water on the sadhus. with your sadhus, parshads and male devotees. Then he showered a vessel full of gulal. Why did you exclude the womenfolk? You are The festival of colours intensified as the pro- believed to be God. Therefore you are above all cession advanced through Botad. Maharaj human weaknesses. Where is the problem for you?” sprayed coloured water on all. The tempo and Shri Hari replied, “When one who establish- pace of the festival rose as devotees showered es moral disciplines breaks them, then their sig- colours upon each other. The people and busi- nificance becomes irrelevant and weak. Howev- nessmen of Botad witnessed the divine specta- er, by following them strictly they retain rele- cle of colours and devotion. Many wished that vance and are thus followed by my disciples.” Shri Hari spray coloured water on them. “But Bhagwan Krishna played ras (divine Maharaj fulfilled their wish. dance) with the gopis. He was God and you too The womenfolk stood on their balconies and are God,” the citizen added. terraces to see the divine occasion. They show- “Yes, that is true. But after Shri Krishna’s ered flowers to honour Maharaj and also with the divine dance people failed to understand its hope that he would look up at them and spray spiritual significance. The blind imitation of the coloured water upon them too. But Shri Hari did dance has led to immoral consequences. So, I not spray water upon them. When a devotee have disallowed such ras and similar situations requested that he spray coloured water upon the of intermixing of males and females.” women devotees, Maharaj replied, “If I do so then The citizen was satisfied with the answer. He in future male and female devotees will spray and realized what Maharaj said was true, because shower each other with colours under the pretext he himself had seen the adverse results. He of bhakti. I want to propagate the celebration of replied, “Maharaj, what you say is true. People festivals in such a way that they foster both bhak- are more impressed by pure living than by mere ti and moral discipline.” Shri Hari had instructed delivery of discourses.” that the womenfolk should remain as spectators “Yes. If one has purity in life then one’s dis- and do darshan. If they wished to shower colours course will touch people’s hearts. By doing so I they should install a of Thakorji and do so have not blazed a new trail. It is ordained and among themselves. sanctioned by our .” In conclusion, The bazaar of Botad was awash with colours. Maharaj announced, “Now, our festival has There was sludge with gulal on the streets. The cit- come to an end.” ◆ izens heaped praises, saying they had never seen (To be contd.) such a divine occasion before. There was a glow of Translation of Bhagwan Swaminarayan, by Shri Harshadbhai Dave bhakti on everyone’s face. The procession finally

6 Swaminarayan Bliss ◆ February 2009 PHILOSOPHY – SWAMINARAYAN VEDANTA: GUJARATI TEXT: SADHU BHADRESHDAS TRANSLATION: SADHU PARAMVIVEKDAS

INTRODUCTION Opening the doors to the Upan- ishads we are greeted with the Shruti: ‘߸‡ÊÊ flÊSÿ◊˜ ߌ¢ ‚fl¸◊˜...’ ‘Everything is per- vaded by a governor, controller or ruler.’ What a declaration! It is a direct manifestation of experience! This first proclamation says it all. An incident regarding the words “߸‡ÊÊ flÊSÿ◊˜ ߌ¢ ‚fl¸◊˜...’ comes to mind: Gand- hiji said, “If India is once again subject to a cruel foreign attack. If all sadhus, ascetics and pundits are sent to their deaths. If all mandirs, ashrams and hermitages are brought to ruins. If the valuable , and multi- tude of shastras are shredded, burnt or submerged in water. Then, if many years pass by, and one day, someone stumbles upon a shredded fragment of paper on which is written, ‘߸‡ÊÊ flÊSÿ◊˜ ߌ¢ ‚fl¸◊’, and the reader understands the implication of these words, then, from just these few words hundreds of thousands of sadhus, crores of mandirs and the shastras could be revived to their full form. Such are these words.” The Upanishads are eternal principles. The power of eter- nal principles is unlimited. The A Glance at the Ishãvãsya Upanishad is a reservoir of such power. Ishãvãsya Upanishad is the last Ishãvãsya (40th) chapter of the Samhitã Pãth of the Shukla . As the first words of this Upanishad are ‘߸‡ÊÊ flÊSÿ◊˜ Upanishad ߌ¢ ‚fl¸◊˜’ – ‘Ishã vãsyam idam sarvam’ – it is named the ‘Ishãvãsya Upanishad’ or the ‘Isha Upanishad’. Also, as this Upanishad is a Samhitã Pãth of the

February 2009 ◆ Swaminarayan Bliss 7 Shukla Yajurveda it is also known as the ‘Samhi- sharam Gargi’ (Bruhadãranyaka Upanishad: topanishad’ (Samhitã-Upanishad). 3/8/8). But Yagnavalkya doesn’t stop there. He This Upanishad of 18 mantras wonderfully then also speaks of the glory and powers of explains the rulership and pervasiveness of Aksharbrahman: “∞ÃSÿ flÊ •ˇÊ⁄USÿ ¬˝‡ÊÊ‚Ÿ ªÊ̪! Brahman and Parabrahman. It talks about mat- ‚Íÿʸøãº˝◊‚ı ÁflœÎÃı ÁÃcΔU×– ∞ÃSÿ flÊ •ˇÊ⁄USÿ ¬˝‡ÊÊ‚Ÿ ters such as discrimination in indulging in sen- ªÊ̪! lÊflʬÎÁÕ√ÿı ÁflœÎÃ ÁÃcΔU×– ∞ÃSÿ flÊ •ˇÊ⁄USÿ sual pleasures and the necessity of renunciation. ¬˝‡ÊÊ‚Ÿ ªÊ̪! ÁŸ◊·Ê ◊È„ÍUÃʸ •„UÙ⁄UÊòÊÊáÿœ¸◊Ê‚Ê ◊Ê‚Ê ´§Ãfl— Guidance is also given on the life-oriented ‚¢flà‚⁄UÊ ßÁà ÁflœÎÃÊÁSÃÁcΔUÁãÖ” – ‘O Gargi! The sun, approach of karma , the balance of knowl- moon, etc. remain under the rule of Akshar- edge and karma in life and the benefits of brahman. The earth and all other worlds imbibing these principles. The Upanishad con- remain under the rule of Aksharbrahman. Sec- cludes with humble prayers. Let us take a brief onds, hours, night, day, weeks, months, sea- look at these precepts. sons, years, and whatever measurement of time there is, is under the rule of Aksharbrahman. PRECEPTS IN ISHÃVÃSYA UPANISHAD Thus, Aksharbrahman is the ruler and con- troller of everything’ (Bruhadãranyaka Upan- 1. ߸‡ÊÊ flÊSÿ◊˜ ߌ¢ ‚flZ ÿØ Á∑§Üø ¡ªàÿÊ¢ ¡ªÃ˜ ishad: 3/8/9). ‘Ishã vãsyam idam sarvam yat kincha jagatyãm In this way, Parabrahman and, by his eternal jagat...’ These are the first words of the Ishãvãsya wish, Aksharbrahman are both divine entities Upanishad. The meaning of each of these words that are the Isha – rulers and controllers of the is as follows: Ishã – by that which rules and con- whole world. It is that Akshar and Purushottam trols; vãsyam – is pervaded; idam sarvam – all of that pervade everything by their power of this; yat kincha – whatever there is; jagatyãm indwelling (antaryãmi shakti). This is the mean- jagat – in this world of nature. Thus, this stanza ing of the first stanza of this mantra. means: ‘This whole world is pervaded by its ruler Other Upanishads also affirm this perva- and controller.’ There is nothing in this world in siveness. “’˝rÊÔÒflŒ◊◊Îâ ¬È⁄USÃÊŒ˜ ’˝rÊÔ ¬pÊŒ˜ ’˝rÊÔ which Isha – the ruler – is not. Who is this Isha ŒÁˇÊáÊÃpÙûÊ⁄UáÊ– •œpÙäflZ ø ¬˝‚Îâ ’˝rÊÔÒfl” – ‘Before us that has been referred to as the one who pervades is Aksharbrahman, behind us is Aksharbrah- the whole world? This curiosity can be satisfied man, on our right and left is Aksharbrahman, by the Upanishads themselves. To understand above and below... Aksharbrahman is every- one Upanishad we must refer to other where’ (Mundaka Upanishad: 2/2/19). “‚ Upanishads. By doing this, meanings and inter- ∞flÊ˘œSÃÊØ ‚ ©U¬Á⁄Uc≈UÊØ ‚ ¬pÊØ ‚ ŒÁˇÊáÊ× ‚ ©UûÊ⁄U×” pretations become clearer. – ‘Paramãtmã is beneath us, Paramãtmã is In the 4th chapter of the Bruhadãranyaka above us, Paramãtmã is behind us, Paramãtmã Upanishad, Maharshi Yagnavalkya says, ‘‚fl¸Sÿ is on our right as well as left’ (Chhãndogya fl‡ÊË ‚fl¸Sÿ‡ÊÊŸ— ‚fl¸SÿÊÁœ¬Á×’ – ‘Paramãtmã keeps Upanishad: 7/25/1). all in control, rules over all and resides as the Shriji Maharaj has also explained this perva- superior above all’ (Bruhadãranyaka Upan- siveness of Akshar and Purushottam in the ishad: 4/4/22). Therefore, one meaning of Isha , for example: ‘God is present in is Paramãtmã. Moreover, in the same Upan- everyone as antaryãmi’ (Gadhada I-62); ‘That ishad, Gargi asks, ‘Who is the ruler and sup- Brahman (Aksharbrahman) is the cause of all – porter of all?’ To this, Yagnavalkya answers, Prakruti-Purush, etc. It is their supporter and ‘Gargi! That is Aksharbrahman.’ The original pervades all through his antaryãmi powers’ words are: “∞ÃŒ˜ flÒ ÃŒˇÊ⁄¢U ªÊ̪!” – ‘Etad vai tadak- (Gadhada II-3).

8 Swaminarayan Bliss ◆ February 2009 Other mantras of the Ishãvãsya Upan- SATPURUSH: THE LIVING COMMENTARY ishad also clarify the omnipresence of OF THE ISHÃVÃSYA UPANISHAD Aksharbrahman and Parabrahman in differ- This Ishãvãsya concept can be easily under- ent ways. For example, “ÃŒ˜ œÊflÃÙ˘ãÿÊŸàÿÁÔ – stood through the life of the Satpurush (), ‘They surpass all other moving things’ since the very life of the Satpurush is a living com- (Ishãvãsya Upanishad: 4). This means that mentary on the intangible words of the shastras. just as in a race a runner will always see a One of Brahmaswarup ’s traits superior runner in front of him, similarly, was that even though he was himself the guru, these two all-pervading entities are always he used to address all, even young children, in front of everything. Nothing can overtake with the title ‘guru’. Once, when this happened them. That is why they have been called in the village of Paatna, Jetha Bhagat said to “◊Ÿ‚Ù ¡flËÿ—” – ‘Faster than the mind’ Yogiji Maharaj, “Swami! I am your disciple, why (Ishãvãsya Upanishad:4). Indeed, what can do you call me ‘guru’?” Yogiji Maharaj replied, overtake that which is everywhere! “Guru! I perceive all as gunatit and see Maharaj There is another trait of an omnipresent in all; that is why I say ‘guru’.” This is the entity – it is very far as well as very near! Like Ishãvãsya concept. space. This has also been written in this Upan- “Shriji Maharaj, , Bha- ishad: “ÃŒ˜ ŒÍ⁄U ÃŒ˜ flÁãÃ∑§” – ‘That Brahman and gatji Maharaj, Shastriji Maharaj and Yogiji Parabrahman are far as well as near’ (Ishãvãsya Maharaj reside in you all. That is why I should Upanishad: 5). offer you flowers and perform your arti. This is To understand the pervasiveness of an my devotion to you.” These are the opening omnipresent entity further we can look at its words of guru Pramukh Swami Maharaj’s subtleness and magnitude. That which can address in front of hundreds of thousands of become even subtler than the subtle can per- devotees during his 79th birthday celebrations vade everything. That which can accommo- on 16 December 1999 in Tithal. date everything within itself can pervade. Around the same time, there was a gathering Such are Aksharbrahman and Parabrahman. for the ãdivãsi (tribal) people in the district of They, being even subtler than the subtle, per- Dharampur. In his blessings to them Pramukh vade everything, and by pervading they Swami Maharaj said, “Paramãtmã is the ãdi accommodate everything within themselves. (first) of all. His vãs is in you (He resides in Therefore the Upanishad says, “ÃŒãÃ⁄USÿ ‚fl¸Sÿ you). And you reside near him; therefore, you ÃŒÈ ‚fl¸Sÿ ’ÊsÔ×” – ‘They pervade everything are ãdivãsi.” Only one who lives the ‘Ishãvãsya from within and without’ (Ishãvãsya Upan- concept’ can understand the true meaning of ishad: 5). the word ‘ãdivãsi’. Thus the mantra “߸‡ÊÊ flÊSÿ◊˜ ߌ¢ ‚fl¸◊˜” (Ishãvãsya Upanishad: 1) clarifies the principle The Benefits that Akshar and Purushottam rule and pervade The benefits of the noble, divine and liberat- everything. ing spiritual understanding of “߸‡ÊÊ flÊSÿ◊˜ ߌ¢ Let us call this principle the ‘Ishãvãsya con- ‚fl¸◊˜” is not ordinary. In this Upanishad, the cept’. We should try to imbibe this ‘Ishãvãsya amazing benefits of this understanding have concept’ by perceiving Brahman and Paramãtmã also been shown. in everything. This is the essence of this con- cept. ■ “Ÿ Áfl¡ÈªÈå‚Ã” “¡ÈªÈå‚Ê” (jugupsã) means to speak badly of or

February 2009 ◆ Swaminarayan Bliss 9 have anti-feelings for someone. One who weds Brahman and Parabrahman. Aksharbrahman the Ishãvãsya concept is described as “Ÿ Gunatitanand Swami said, “One who has such Áfl¡ÈªÈå‚Ã” – ‘Na Vijugupsate’ (Ishãvãsya Upan- an understanding doesn’t even have bad ishad: 6). This sentence has two meanings. thoughts, let alone bad actions. Whatever bad First, one never speaks or feels antagonistic for actions one performs simply reflects upon one’s anyone; and second, no one ever bears such ignorance.” anti-feelings for him. This is simple enough for everyone to understand. Negative behaviour is ■ ∑§— ‡ÊÙ∑§— born from lack of the Ishãvãsya concept. There “ÃòÊ ∑§— ‡ÊÙ∑§—” – Tatra kaha shokaha. – ‘How is no scope for it when an understanding of the can there be grief in him?’ (Ishãvãsya Upan- Ishãvãsya concept is attained. ishad: 7). This is an important result of the Yogiji Maharaj’s life demonstrates this. He Ishãvãsya concept. All grief dissolves and eter- once casually said, “I never have a feeling of nal bliss is attained. Thus, one experiences lib- dislike for even the smallest devotee. I never see eration in this very life. their faults. I never let their faults be seen. I see There is a well-known incident of Brah- them as of Brahman.” maswarup Bhagatji Maharaj. Govardhanbhai Indeed, with this ‘Ishãvãsya concept’ quarrels was the administrator of Vartal mandir and had would no longer remain. great authority and power. One day, he saw Bhagatji Maharaj – a man without a post, of ■ ÃòÊ ∑§Ù ◊Ù„U— average means, of an ordinary profession, of an “ÃòÊ ∑§Ù ◊Ù„U—” – ‘Tatra ko mohaha’ – ‘Where ordinary caste, and often insulted. Yet the nobil- lies moha’ (Ishãvãsya Upanishad: 7). Moha ity of his heart could be seen on his face. Gord- means delusion. To understand that which hanbhai felt, “This person has definitely got shouldn’t be understood. To not understand some kind of magic in his heart.” He asked, that which should be understood and, in fact, “Bhagatji! Why are you so happy?” Bhagatji to understand it incorrectly is delusion. replied, “I see everyone as the murti of Brah- Understanding the ãtmã to be the body, per- man.” This is the miracle of the Ishãvãsya con- ceiving manushyabhãv (human traits) in cept. That miracle can take place in our lives Paramãtmã or the Brahmaswarup guru and too – it is just a matter of awakening that con- other false beliefs are all moha. Incorrect cept. understandings or perceptions lead to incor- Let us now take a look at another such prin- rect behaviour and sin. ciple in the Ishãvãsya Upanishad. There is a famous story of a Sanskrit school. As a test, a guru gave two of his disciples a fruit 2. ÃŸ àÿÄÃŸ ÷ÈÜ¡ËÕÊ— each to eat, and told them to have it where no ‘Tena tyaktena bhungjithãhã’ – ‘Enjoy but one could see them. One went to a solitary without forgetting renunciation’ (Ishãvãsya place, and believing that no one was looking he Upanishad: 1). To enjoy pleasures is a common ate the fruit. The other student who had thing. But the art of enjoying is a different mat- attained the Ishãvãsya concept – realizing that ter. This clause teaches us how to accommodate Paramãtmã is everywhere and so observing him pleasures in life. If only Brahman and Parabrah- – through the guru’s teachings did not eat the man pervade all things, control all and rule, fruit. One who knows the omnipresent entity, then what in this world is of my own? Nothing never commits sins, since he believes that he is whatsoever. Everything is theirs. They have never alone. He sees everything filled with given to me. Hence, one meaning of this clause

10 Swaminarayan Bliss ◆ February 2009 is to enjoy with the renunciative attitude that Shri Krishna himself has explained, “Ÿ Á„U ∑§ÁpØ ‘nothing is mine’. Here, renunciation has not ˇÊáÊ◊Á¬ ¡ÊÃÈ ÁÃcΔUàÿ∑§◊¸∑ΧØ” – ‘No one can pass even been put against pleasure, but together with it: a moment without performing a karma’ (Gitã: “ÃŸ àÿÄÃŸ ÷ÈÜ¡ËÕÊ— 3.5) Here, we are informed that if the spirit and Aksharbrahman Gunatitanand Swami used attitude of “߸‡ÊÊ flÊSÿ◊˜ ߌ¢ ‚fl¸◊˜” is added to those to say, “Don’t indulge in everything that comes same karmas, then they become a form of devo- your way. Learn to renounce.” The whole world tion and a means to liberation. enjoys pleasures. But to renounce, put the For example, if someone who doesn’t know reigns of the shastras on them, is a much how to swim jumps into water, then, even greater uniqueness of Hindu traditions. though he flails about – he becomes tired, mis- Another message can also be understood erable and drowns. But when he learns the art from the sentence “ÃŸ àÿÄÃŸ ÷ÈÜ¡ËÕÊ—”. “ÃŸ” of swimming, he no longer tires, becomes mis- means ‘by Isha (the ruler or controller)’; “àÿÄÃŸ” erable or drowns. In fact, he then enjoys swim- means ‘by whatever body, location and things ming. That which previously caused misery now we have attained due to our karmas’; “÷ÈÜ¡ËÕÊ—” brings happiness. The same applies in the mat- means ‘with that one should sustain one’s life’. ter of karma. It is necessary to learn the art of What is the need for more? Thus, this shloka performing karmas in life. The shastras teach us suggests that desires have to be controlled and that art. When karmas are performed seeing one must become satisfied. Brahman and Parabrahman in everything and with the intention of pleasing them, realizing 3. ◊Ê ªÎœ— ∑§SÿÁSflŒ˜ œŸ◊˜ them to be the all-doers, then those karmas ‘Mã grudhaha kasyasvid dhanam’ (Ishãvãsya become the means to supreme bliss and libera- Upanishad: 1). Only those who have forgotten tion. Such karmas attain the status of seva. That the Ishãvãsya concept and the “ÃŸ àÿÄÃŸ ÷ÈÜ¡ËÕÊ—” is why the Upanishad says, “∑ȧfl¸ãŸfl„U ∑§◊ʸÁáÊ viewpoint take ‘another’s wealth’. Here, the Á¡¡ËÁfl·ë¿Uâ ‚◊Ê—” ‘‡Êâ ‚◊Ê—’ means ‘a hundred Upanishad restrains them. “◊Ê ªÎœ—” means ‘do years.’ We should do such seva for a hundred not desire’; “∑§SÿÁSflŒ˜ œŸ◊˜” means ‘another’s years, i.e. for as long as we live without any wealth’. Here the word ‘wealth’ represents all laziness or boredom. Seva is the essence of this worldly things. Only Isha is the true owner. It is mantra. We can see this wholly imbibed in the Isha who gives us everything. Yet one who lives of our gurus. For years, Brahmaswarup believes that ‘this is my wealth’ can be said to Yogiji Maharaj would wait for devotees to arrive have taken someone’s wealth. Truly, one who in the afternoon in Gondal, so that he could understands this will be rid of greed. serve them by offering lunch. He would prepare This is the meaning of the first mantra. Now, their seats, bring them dishes and bowls and let us acquaint ourselves with the meaning of serve them personally. He would often say, the second mantra. “Shriji Maharaj and Shastriji Maharaj dine through the devotees.” This is the Ishãvãsya 4. ∑ȧfl¸ãŸfl„U ∑§◊ʸÁáÊ Á¡¡ËÁfl·ë¿UÃö ‚◊Ê—– concept integrated into the action of serving. ‘Kurvanneveha karmãni jijivishechhatam samãhã’ (Ishãvãsya Upanishad: 2). This mantra The Benefits must be understood in addition to the concept of the first mantra. This teaching is for making ■ Ÿ ∑§◊¸ Á‹åÿÃ Ÿ⁄U things that hinder moksha into things that aid The benefit of such wisdom-filled karmayoga moksha. The influence of karma is widespread. is “Ÿ ∑§◊¸ Á‹åÿÃ Ÿ⁄U” – ‘Na karma lipyate nare’

February 2009 ◆ Swaminarayan Bliss 11 (Ishãvãsya Upanishad: 2). This means he is not knowledge of Brahman and Parabrahman into bound by any karma, i.e. he attains liberation. their karmas. On the other hand, there are One only has to take another birth if one is those who remain engulfed in theoretical dis- bound by karma. This no longer remains for a cussions on the shastras and do not perform karmayogi. any karmas. Both have been harshly criticized But for the person who does not imbibe this in the Upanishad: ‘•ãœ¢ Ã◊— ¬˝Áfl‡ÊÁãà wisdom-filled karma-yoga in his life, the Upan- ÿ˘ÁfllÊ◊ȬʂÃ– ÃÃÙ ÷Íÿ ßfl Ã Ã◊Ù ÿ ©U ÁfllÊÿÊ¢ ⁄UÃÊ—H’ ishad says, ‘•Êà◊„UŸÙ ¡ŸÊ—’ – ‘Ãtmahano janãhã’ – (Ishãvãsya Upanishad: 9). Here, the word ‘He is his own destroyer’ (Ishãvãsya Upanishad: vidyã has been used for knowledge and avidyã 3). Not only that, “Ã ¬˝àÿÊÁ÷ªë¿UÁãÔ – ‘Te pretyãb- for that which is different to knowledge, i.e. higacchanti’ – ‘They go to joyless, extremely karmas. So, “Those who act without attaining miserable demonic worlds’ (Ishãvãsya Upan- the previously described knowledge become ishad: 3). entangled in the intense darkness of mãyã. In this way, these mantras teach us the While those who just talk about that knowl- lessons of karma-yoga and seva. edge and perform no karmas are pushed into Now let us understand another important an even greater darkness.” principle. However, for those who have achieved a bal- anced synthesis of knowledge and karmas; and 5. THE COEXISTENCE OF KNOWLEDGE have affirmed the importance of both, the AND KARMA Upanishad says, ‘ÁfllÊ¢ øÊ˘ÁfllÊ¢ ø ÿSÃŒ˜ flŒÊ÷ÿ¢ ‚„U– As we have seen above, words like “߸‡ÊÊ flÊSÿ◊˜ •ÁfllÿÊ ◊ÎàÿÈ¢ ÃËàflʸ ÁfllÿÊ˘◊ÎÃ◊‡ŸÈÃH’ – ‘One in ߌ¢ ‚fl¸◊˜” better our understanding. And words whose life knowledge and karma co-exist, such like “∑ȧfl¸ãŸfl„U ∑§◊ʸÁáÊ” give us the beneficial advice a person overcomes death, i.e. attains immortal- to perform karmas with this lofty understand- ity and liberation’ (Ishãvãsya Upanishad: 11). ing. Only karmas performed with such an Here, one learns that knowledge and karma are understanding lead to true success in life. This not antithetical or opposed to each other, but is what can be concluded when we combine supplementary. Now let us acquaint ourselves both mantras. For this very reason, the next six with a few of the divine prayers that this Upan- mantras emphasize the co-existence of knowl- ishad includes. edge (jnãn) and karma. Let us understand them briefly. 6. DIVINE AND HUMBLE PRAYERS We will be able to understand this more Hearing the eternal principles of “߸‡ÊÊ flÊSÿ◊˜ clearly using ‘Andhapangu Nyãya’ – one man ߌ¢ ‚fl¸◊˜” and “∑ȧfl¸ãŸfl„U ∑§◊ʸÁáÊ”, the spiritual aspi- can see, but is lame; another can walk, but he rant becomes eager to realize them. He realizes is blind. If both get together, they can accom- that the true and best way of attaining these plish a task. This is called ‘Andhapangu goals easily is through prayer. Prayer is the Nyãya’. The same applies here to knowledge humble voice of surrender. Here are those and karmas. Karmas alone are blind; knowl- words. edge alone is lame. They both need each other. The bliss of liberation can only be ■ ÃØ àfl¢ ¬Í·ãŸ¬ÊflÎáÊÈ – ‘Unveil the face of truth’ attained when they are both combined. This is “Á„U⁄Uá◊ÿŸ ¬ÊòÊáÊ ‚àÿSÿÊÁ¬Á„Uâ ◊Èπ◊˜– ÃØ àfl¢ a matter of eradicating laziness and igno- ¬Í·ãŸ¬ÊflÎáÊÈ ‚àÿœ◊ʸÿ ŒÎc≈UÿH” – ‘O Paramãtmã, the rance. There are those who remain engulfed nourisher of all! The face of truth has been cov- in worldly karmas without incorporating the ered by a golden vessel. Unveil it so that I may

12 Swaminarayan Bliss ◆ February 2009 experience the virtues of truth’ (Ishãvãsya ■ Ã Ÿ◊©UÁÄâ Áflœ◊ – ‘A Humble Finale’ Upanishad: 15). ‘Hiranya’ means gold. Just like The finale is filled with humility, the spiritual gold attracts and increases desire, so does aspirant falls to his knees, his heart speaks, “•ÇŸ mãyã. That is why, here, mãyã has been called a Ÿÿ ‚ȬÕÊ ⁄UÊÿ •S◊ÊŸ˜ ÁflEÊÁŸ Œfl flÿÈŸÊÁŸ ÁflmÊŸ˜– golden vessel. The word ‘satya’ implies ãtmã, ÿÈÿÙäÿS◊Ö¡È„ÈU⁄UÊáÊ◊ŸÙ ÷ÍÁÿcΔUÊ¢ Ã Ÿ◊©UÁÄâ Áflœ◊H” – ‘O Aksharbrahman and Parabrahman – they are God! Take us on the divine path of spirituality. the forms of truth. The word ‘mukh’ implies You are omniscient. You know how to overcome form. The spiritual aspirant prays, “O God! The mãyã. Show us. Give us strength to battle delusive barrier of mãyã has covered the true against mãyã, and make us victorious. O form of my ãtmã. That is why you, the Truth, Paramãtmã! We bow to you again and again. Brahman and Parabrahman residing in my We bow to you’ (Ishãvãsya Upanishad: 18). ãtmã, have been left concealed for me. As a What humility! What surrender! To imbibe result, how will I experience the “߸‡ÊÊ flÊSÿ◊˜ ߌ¢ whatever has been said in this Upanishad one ‚fl¸◊˜” viewpoint? Please reveal that true form to must become humble. One must surrender to me.” the manifest form of Paramãtmã. There is no other way. This is the closing message. ■ ÿÙ˘‚Êfl‚ı ¬ÈL§·— ‚Ù˘„U◊ÁS◊ – ‘Let me become In this way, through the Ishãvãsya Upan- Brahmarup’ ishad, we realize the rulership and pervasive- To directly perceive Purushottam one must ness of Brahman and Parabrahman; we under- attain the ability to directly perceive Akshar. stand the glory of renunciation; we learn the Only one who becomes aksharrup can attain secret of karma-yoga; we understand the impor- Purushottam. Bearing this principle in mind, the tance of synthesizing knowledge with karmas, spiritual aspirant prays, “ÿûÊ M§¬¢ ∑§ÀÿÊáÊÃ◊¢ ÃûÊ and we come to know of the importance of ¬‡ÿÊÁ◊” – ‘O Paramãtmã! I wish to see your liber- humble prayers. ating form’ (Ishãvãsya Upanishad: 16). But if I do not become brahmarup, and you show that Bhadresh Swami is a scholar at the Yagnapurush liberating form to me, then I will still not attain Sanskrit Pathshala in Sarangpur, . His academ- true bliss. Therefore, O compassionate one! ic qualifications include: MA in Sanskrit, PhD in Phi- “ÿÙ˘‚Êfl‚ı ¬ÈL§·— ‚Ù˘„U◊ÁS◊” (Ishãvãsya Upanishad: losophy, Shaddarshan (equivalent to MA 16). Here, the word purush is for Aksharbrah- degrees in , Yoga, , , Purva man. Thus, this means ‘Please affirm in me the Mimansa and Uttara Mimansa [Brahma ]). understanding that Aksharbrahman is my real ◆ form.’

■ ˙ ∑˝§ÃÙ S◊⁄U – ‘Don’t forget me’ The spiritual aspirant prays, “•◊ÎÃ◊ÕŒ¢ ÷S◊ÊãÃÁ◊Œ¢ ‡Ê⁄UË⁄U◊˜” – ‘O God! This body is temporal and only the ãtmã is above death’ (Ishãvãsya Upanishad: 17). Further, “˙ ∑˝§ÃÙ S◊⁄U! ∑Χâ S◊⁄U!” – ‘Do not forget whatever I have done to please you with this temporal body. Do not forget me either. I am yours. Please, do not forget’ (Ishãvãsya Upanishad: 17).

February 2009 ◆ Swaminarayan Bliss 13 DISCOURSES: TRANSLATION: SADHU AMRUTVIJAYDAS

Jiva-Centric Satsang On 8 July 2000, Swamishri blessed the UK National Family Shibir at Nottingham University. He focused on how to strengthen satsang in one’s jiva.

aharaj has said in the Vachanamrut atma-rup or akshar-rup, and offer bhakti to that, primarily, one should practice Purushottam (God). Achieving this is ‘jiva no satsang to attain kalyan for the jiva. satsang’. Then, even if others rebuke or insult One should not engage in satsang out of a us, it will not deter us from satsang. Our faith in desire for material objects, honour or fame. We God will not diminish and we will not think ill practice satsang to attain kalyan and have of others. sought the refuge of Maharaj, so we do not face However, if one’s satsang is body-centred, any problems. then when one’s wishes are not fulfilled, and If one has developed jiva-centred satsang one faces problems, one questions: despite prac- there will be no problems in serving, discours- ticing satsang, why do I get health, family, busi- ing, devotion and doing other satsang activities. ness and personal problems? In this way one However, if one is body-centred, there will be falls back from satsang. many problems. Gunatitanand Swami has said that the body Our fundamental principle is to become is a home to illness. Diseases are latent in the

14 Swaminarayan Bliss ◆ February 2009 body. People may look well, but within there are one introspects in this way there will be no diseases which may become troublesome at any problems. time. This is the way of the world – some days We are engaged in activities and so, natural- bring joy, while some days bring misery. When ly, questions will arise. But think about who we such upheavals are faced, questions about sat- are serving. We are doing all this for God. He sang arise. However, the solution to all ques- knows who is doing what, so there is no need tions is to develop jiva-centric satsang. to create conflict. By compromising, such ques- Devji Bhagat of Nenpur had developed such tions can be resolved. These questions arise due jiva-centric satsang. When his only son passed to ego, so the first step is to strengthen satsang away at 20 years of age, he reasoned that in the jiva, with the thought that we are doing Maharaj had taken him early to save his son satsang only to please God. All who have done from worldly misery. Then, so that others would this have never had any problems. not come unnecessarily to mourn his son’s And this samagam (association) and these death, Devji Bhakta went to his farm to offer talks are to help strengthen satsang in the jiva. bhakti and sent his wife to Gadhada to take Such talks are in the Vachanamrut and Swamini some fresh ghee for Maharaj. Thus, because Vato. We do read and listen to them, but when they both had true understanding, they had no the need arises to apply them, we forget them problems. Those without true understanding and so we get carried away. would complain, “Even though I offer bhakti However, remind yourself, ‘I am akshar, I am why did my son pass away?” brahman. I have come to please God only. I Those with jiva-centred satsang also willingly want nothing else.’ By strengthening this, there permit their sons to become sadhus. They also will be no difficulties or misery and one will serve physically, financially and mentally. When- have greater enthusiasm each day. Thus, in this ever there is a need in the mandir they help. way, ensure that there are no ups and downs. However, one without true understanding, will Sometimes, when someone is on a high, he think about leaving satsang. does a lot of service, but when he encounters So, we should do like Bhagatji Maharaj. He some difficulties, he becomes inactive. He stops asked Gunatitanand Swami, “I do not want attending and has to be called, and even then wealth or anything else, except for my jiva to he refuses to come. become focused on satsang, so that I never fall So now, prepare yourself so that there are no back.” Bhagatji Maharaj said, “Gunatitanand fluctuations, and you are consistent and regular. Swami has so moulded me through jnan, dis- Shriji Maharaj said that ever since Shuk Swami courses, dharma, vairagya and bhakti that my came to become a sadhu, his enthusiasm had body and atma are separate. No matter how continuously increased. Even Dada Khachar’s many difficulties or miseries arise, or whatever and his family’s enthusiasm increased daily. others say, I will never fall back from satsang. There were many such devotees, some of whom My devotion to Maharaj will never decrease.” Shriji Maharaj mentions in Vachanamrut Loya-3. Without firm satsang, one is immediately dis- Even though they faced difficulties, they turbed by what people may say to us. Someone believed that God was with them. may call us a fool and we become agitated and Shuk Swami served by writing Maharaj’s let- retaliate, leading to unnecessary trouble. How- ters and also faced many tests. Maharaj some- ever, if we reason that ‘I am atma’, and that ‘I times displayed human traits, yet Shuk Swami’s practice satsang to attain moksha, for the bene- understanding that Maharaj is divine never fit of my jiva’, then there will be no problems. If wavered.

February 2009 ◆ Swaminarayan Bliss 15 Staying together with others and under- would stop them and talk ill of satsang, thus standing their glory is difficult. While we are causing them to fall back from satsang. apart, respect for each other remains. Just as This was all due to Alaiya’s ego. He felt, “I from a distance mountains look beautiful, but have brought 2,000 into satsang, but Maharaj when you go close you see the weeds and does not value me.” But what is our value thorns. Similarly, when apart, respect for others before God? We are nothing before God. Even if is high, but when one stays with them, there is one does a billion times more, what is that com- a clash of swabhavs and so there are quarrels. pared to God? This happens between brothers, sisters, parents, God has created the infinite brahmands and children and friends. possesses infinite powers. Who are we before That is why Gunatitanand Swami has said him? It is like the ‘value’ of a gold ring com- that to stay together and understand others’ pared to a mountain of gold. glory is the ‘fifth obstacle’. But if one has devel- We have little intelligence, yet due to ego we oped jiva-centred satsang there will be no prob- compare ourselves to God. But, we are insignifi- lems, and just as a lotus flower is able to cant before him. remain afloat amid water, one will be active in As a result of what happened to Alaiya satsang. And, as such talks are understood and Khachar, Maharaj says in the Vachanamrut that practiced, one experiences greater happiness in one who previously used to praise turns to slan- satsang. That is jiva-centric satsang. der. He feels no peace and thinks about disrupt- Further, one should remain continually alert ing satsang. However, satsang belongs to God; so that the bhakti and services one has done are so nothing will happen to satsang, but we will not wiped off. In Kathiawad there is a saying, suffer. This happened to Alaiya Khachar and to “One sows seeds and proceeds, while behind a Jiva Khachar (of Gadhada – Dada’s Khachar big roller squashes the seeds so that they will uncle). God’s work will never cease, no matter not grow.” how hard one tries to disrupt satsang. Similarly, at first one enthusiastically sows Maharaj warns that we do a lot and sow seeds by doing good work, then one negates it many seeds of satsang, but then we run a roller by speaking ill of others – this is like running over it all by the negative statements. over the seeds with a roller. As an advance So, what is this satsang for? It is for the jiva, warning, Maharaj said that Alaiya Khachar for kalyan and to please God. If we can please brought 2,000 people into the satsang-fold, con- God and his Sadhu, please Yogiji Maharaj, then vincing them that Shriji Maharaj is God. He was everything is attained. Thus, develop such sat- very knowledgeable and strengthened their sang with strong understanding that till the very faith and refuge in Shriji Maharaj. However, end our divyabhav towards God remains, our when Shriji Maharaj played an innocent joke on refuge remains firm and bhakti remains sincere. him, Alaiya spoke ill of Maharaj and then began We have attained Shriji Maharaj through sadhus to say that he is not God. So, he left Maharaj’s like Shastriji Maharaj and Yogiji Maharaj, devel- company and returned home. There, he discour- oped refuge in him, understood his glory and aged people from going to Gadhada for developed jiva-centric satsang. Today, because Maharaj’s darshan. Alaiya would discourage all want to please God and his Sadhu, all serve others, saying, “He is just a Purabiyo Brahmin physically, mentally and financially. This is all and is of no consequence.” As a result, even due to the fact that satsang has developed in Maharaj had to warn devotees not to go past one’s jiva. May such satsang remain forever. Jhinjhavadar, Alaiya’s village, otherwise he ◆

16 Swaminarayan Bliss ◆ February 2009 RELIGION & SCIENCE: SADHU AMRUTVIJAYDAS

n an article titled ‘Religion, Self- Regulation, and Self-Control: IAssociations, Explanations, and Implications’ in the Psychological Bulletin (Vol. 135, No. 1. (2009), pp. 69-93), University of Miami psychologists, Dr Michael McCullough and Brian Willoughby have analyzed over 80 years of use religion to dispel them from their minds.” research and found that religious belief and piety In one particular study, religious people were result in higher self-control. compared with spiritual people – those who felt Researchers throughout the world have often their lives are ‘directed by a spiritual force reported that devoutly religious people are greater than any human being’, but were not more likely to succeed in studies, live longer affiliated to any organized religion. The results and happier lives and have more satisfying mar- showed that religious people scored higher in riages. These benefits are due in part to observ- conscientiousness and self-control. Dr McCul- ing the rules believers are expected to follow lough concluded, “The self-control effect seems and the social support of fellow devotees. to come from being engaged in religious institu- In this new study, the University of Miami tions and behaviours.” researchers tested the proposition that religion Some of the conclusions of this article gives people internal strength. Their survey of reveal: (1) strong evidence that religion is posi- the vast body of literature reveals good and tively related to self-control as well as to traits consistent evidence that religiousness corre- such as Agreeableness and Conscientiousness sponds to higher self-control. that are considered by many theorists to be the Since the 1920s, researchers have shown in basic personality substrates of self-control, (2) laboratory tests that religious children and some religious rituals (e.g., meditation, prayer, adults are more self-disciplined, less impulsive, religious imagery, and scripture reading) pro- more law-abiding and have higher self-control. mote self-regulation and (3) religion’s ability to Dr Michael McCullough commented, “Brain- promote self-control or self-regulation can scan studies have shown that when people pray explain some of religion’s associations with or meditate, there’s a lot of activity in two parts health, well-being, and social behaviour. of the brain that are important for self-regula- This paper supports the scientific nature of tion and control of attention and emotion. The Sanatan Hindu Dharma, in which our shastras and rituals that religions have been encouraging for sages have advocated rites, rituals and worship rou- thousands of years seem to be a kind of work- tines for many millennia. These religious traditions out for self-control.” He added, “When tempta- of Hindu Dharma impart benefits for one’s person- tions cross their minds in daily life, they quickly al, family, professional, social and devotional life. ◆

February 2009 ◆ Swaminarayan Bliss 17 ETERNAL WISDOM: TRANSLATION: SADHU AMRUTVIJAYDAS

Dharma, Niyams, Good Character

The Haricharitramrut Sagar, is the most extensive account of Bhagwan Swaminarayan’s life, work and messages. It was composed by Siddhanand Swami from the diaries of Muktanand Swami. Bhagwan Swaminarayan’s spiritual guidance on a wide range of topics relevant to all spiritual seekers is incorporated in this voluminous . The quotations below are on the subjects of dharma, niyam and good character.

1. In Shekpat, Shri Hari said to the sadhus, Khachar, “Those who do what pleases God are “My words bring peace. Those who believe hap- easily able to perform other endeavours.” piness lies in my words never experience misery. 4. In Bhadli, Shri Hari said to the renun- If someone says they have experienced misery ciants, “Only those who observe the niyams are even after following my agna, then it is due to truly great. A thief may have more money than lack of understanding. Lack of understanding is a businessman, but that does not turn a thief immediately evident when they speak. into a businessman. One who observes niyams Hypocrisy cannot remain hidden. is a businessman. One who does not observe “It is the nature of all jivas to do a little of its niyams and dharma is a thief. As long as one is own preference. Only when this is done is peace aware of one’s hunger, thirst and body, one believed to be experienced. However, as long as must obey the do’s and don’ts. Those without one acts wilfully, one cannot be said to have the eyes of wisdom are considered blind and obeyed commands. And as long as commands become bound in material desires. When they are not obeyed, peace is not attained. Believing associate with a wise guru, then they are liber- that obeying commands brings misery reflects a ated from this bondage.” lack of dedication. When one seeks to benefit 5. In Jetalpur, Shri Hari talked about observ- from another, one follows his wishes day and ing niyams, “Kusangis do not observe niyams. night so that one’s own desires are fulfilled. A But satsangis must never disobey niyams. person may be egoistic, vicious like a snake and Niyams are equivalent to the company of a arrogant like a lion, yet to satisfy one’s desires, sadhu. Upto Aksharbrahman, all follow my one becomes subservient to him.” niyams. Those who do not follow them fear kal, 2. In Mankuva, Shri Hari described the karma and maya. Those who observe niyams dharma of householders, “One must shun those have no such fears.” whose company leads to loss of one’s own good 6. In the palace of Jetalpur, Shri Hari said, character. Never remain alone with your moth- “Householders should observe the niyams of er, sister or daughter except in an emergency. householders. Satsangis should daily keep the One’s character is significantly blemished by the company of other satsangis. Have an addiction company of unrelated women. Even Bhav, Brah- for the company of sadhus. Women devotees ma, Indra, Chandra, Parashar and other greats should practice satsang among themselves. have been affected. So, what is the capacity of Those who practice satsang and observe these an ordinary jiva?” niyams in mind, deed and speech will have dar- 3. In Gadhada, Shri Hari said to Jiva shan of this murti at the time of death.” ◆

18 Swaminarayan Bliss ◆ February 2009 Pramukh Swami Maharaj’s VICHARAN December 2008 Tithal, Navsari, Bhatiya, Dummas, Surat

In Tithal Swamishri performs pujan of murtis for a kutir mandir, Navsari

6 December 2008, Tithal; 88th Birthday discourse Swamishri was honoured with gar- Today was Swamishri’s 88th birthday. Due to lands. Thereafter Swamishri blessed the mam- the terrorist attack in Mumbai (26/11) moth gathering, “One may acquire things of this Swamishri had cancelled the celebrations in world, but the darshan of God, discourses about Mumbai and at all BAPS mandirs and centres. God, an association of a true sadhu are rare. Swamishri had strictly instructed that no men- When one gets the association and refuge of a tion of his birthday be made after his puja, and bona fide sadhu one’s life becomes full of joy no garlands be offered to him. and inner satisfaction.” Swamishri performed his puja according to routine and gave audience to 128 devotees. 14 December 2008, Navsari The evening satsang assembly began with a 7 December 2008, Tithal concert of bhajans by sadhus. Thereafter, According to the English calendar the day Swamishri was honoured with garlands. Finally marked Swamishri’s 88th birthday. After Thako- in his blessings Swamishri inspired, “If you think, rji’s darshan he performed abhishek of Nilkanth you will come to realize that ordinary people, and Varni. Thereafter Swamishri performed his even kings and millionaires have all passed away. morning puja. The senior sadhus garlanded Despite knowing this, we never think and feel Swamishri. A souvenir ‘Satpurush’, prepared by that we too are going to die and leave everything sadhus and youths of Mumbai for Swamishri’s behind. It is because of ignorance that we become 88th Birthday Celebration, was inaugurated by infatuated and attached. What is ignorance? The Dr Swami. belief that ‘I am the body.’ Everyone’s body dies, In the evening Swamishri attended the Sun- likewise ours too will die.” day satsang assembly. After Viveksagar Swami’s

February 2009 ◆ Swaminarayan Bliss 19 Swamishri performs arti of BAPS mandir, Bhatiya Children’s Day, Surat

28 December 2008, Surat to have firm refuge in God. By having faith and The preliminary rituals of mandir patosav trust in God you will be able to hurdle over the and pratishtha of the new guru parampara mur- problems. God is the all-doer. When businesses tis were performed by senior sadhus. Swamishri are prospering one feels God is very gracious, performed the patotsav and pratishtha arti after but when such a crisis comes one feels that God completing his morning puja. More than 25,000 is not doing anything to improve things. But devotees had come for the morning puja dar- this is not so. God does good for all. He comes shan. Senior sadhus garlanded Swamishri and on earth to liberate all…” honoured him on his 70th diksha anniversary. An annakut was offered in all three shrines of HIGHLIGHTS: Thakorji in the main mandir. December 2008 In the Sunday evening satsang assembly 12. Tithal: The mandir’s ninth patotsav Viveksagar Swami and Kothari Swami dis- (mandir opening anniversary) was celebrated in coursed to the mammoth gathering. The kothari Swamishri’s presence. of Surat mandir, Uttamprakash Swami, 17. Navsari: Children’s Day programme of announced Swamishri’s wish that with the pre- recitation, speech, skit was presented before vailing financial recession, which has direly Swamishri in his morning puja. affected the diamond industry, there would be 18. Navsari: Youth Day programme of bha- no Jholi Utsav, but a simple satsang assembly jans and speeches were presented before would be held. Dhun was sung, as prayers, to Swamishri in his morning puja. resolve the financial crisis. The kishores and 29. Surat: Kishores celebrated Kishore Day yuvaks performed a cultural dance. Finally, by singing bhajans in Swamishri’s puja. Swamishri blessed the assembly, “You all came 30. Surat: Children’s Day (rural) pro- this morning for the patotsav, and have come gramme included kirtans, story telling, sankir- again this evening for satsang. This reflects tan and speech in Swamishri’s morning puja. upon your heartfelt devotion and faith in God. ◆ Through these two things one attains inner - Gujarati text: Sadhu Priyadarshandas peace. Presently, there is an economic recession Translation: Sadhu Vivekjivandas and it is understandable that you are all very worried. But despite this, the important thing is

20 Swaminarayan Bliss ◆ February 2009 Living With Swamishri

IMPROVING ONE’S NATURE any more. Say ‘Swaminarayan’ and do mala.” 1.12.2008, Tithal A relative said, “He has become distraught A devotee was prone to frequent bouts of after his daughter’s divorce.” depression. As a result, he was given the pink Swamishri added, “Believe it to be God’s wish. slip at work. In addition, he had daily spats at Believe it to be due to her past karmas. It must be home. On top of this his daughter got divorced. her fate to experience such pain and suffering. The These social tragedies multiplied his depression main problem is that because of your nature oth- manifold. ers’ minds become agitated, so you should under- His relatives brought him for Swamishri’s stand and resolve it. If you mend yourself, your blessings. After listening to the problem daughter will get an appropriate partner.” Swamishri advised, “Have patience. Nothing good comes out of having tension. You have the OVERCOMING FEAR refuge of God, a holy Sadhu and satsang. Your sat- 1.12.2008 Tithal sang, too, is not ordinary. So live in accordance to A spiritually-inclined person narrated his God’s wishes. You should not quarrel because of apprehensions to Swamishri, “I just can’t under- your base nature (swabhav). Empty your mind of stand why I am always fearful. I keep feeling other thoughts, and believe that whatever has that I will die this very moment! On coming happened is due to God’s wish. Decide here and here to Tithal when I saw the ocean, I worried now that you don’t want to get angry and quarrel about what will happen to me!”

February 2009 ◆ Swaminarayan Bliss 21 Swamishri pacified him with soothing words, KEY TO GOD’S PRESENCE “God is with you, so there is no need to fear. By 16.12.2008, Navsari being fearful one cannot accomplish anything. Nainesh, a youth of London, rang Engage yourself in daily effort and remember up Swamishri and said, “Financially, times are God. Nothing is going to happen to you.” bad and critical for us here. You too are not coming here, so there is a bad time (crisis) for GOD ALWAYS DOES GOOD FOR ALL us in all aspects. 4.12.2008, Tithal Swamishri replied, “God and his devotees A God-loving person expressed his problem never have ‘bad’ times. There are ups and through a fax addressed to Swamishri. He ques- downs in our world. During such times one tioned as to where God was, “I applied twice for must be patient and do bhajan.” my visas. I feel that despite doing satsang God Nainesh added, “Your darshan here would doesn’t give me success in my work. And for bring joy to us.” those who don’t do satsang and don’t believe in Swamishri advised, “Understand first that we God, their work is done.” are together. Learning and imbibing this spiritual Swamishri blessed him, “When your mun- knowledge will make you happy and joyous. dane wish is not fulfilled then understand it to Whenever you remember, while doing puja or vis- be for your good. Sometimes God tests us. God iting the mandir, God and his Sadhu are with you.” always does what is best and will do so. Try Swamishri underlined to all pious seekers to fos- again for the third time. Remember God and his ter spiritual understanding and consciousness. ◆ glory when you go to the visa office. God will - Gujarati text: Sadhu Priyadarshandas do good for you.” Translation: Sadhu Vivekjivandas

(contd. from page no. 3) Purushottam murtis for the grand marble about 40 years old. Thereafter, amidst all odds of shikharbaddh mandir in Gadhada. In 1950 having no money, people, resources of stones and Shastriji Maharaj took the important decision of grains, and facing terrible opposition, Shastriji appointing 28-year-old Shastri Narayan- Maharaj consecrated the first BAPS Mandir in swarupdas (Pramukh Swami) as the president of 1907 in Bochasan. He enshrined the murtis of BAPS. Through his blessings and the indefatiga- Akshar-Purushottam in the central shrine. The ble efforts of Nirgundas Swami, Maganbhai, occasion ushered in a new beginning and a gold- Harmanbhai and others the fellowship flourished en chapter in the annals of Swaminarayan history. in East Africa. On 10 May 1951 Shastriji Maharaj In 1911, Yogiji Maharaj left and passed away and was succeeded by Yogiji joined Shastriji Maharaj, to help him in his mis- Maharaj. sion to spread true upasana. Shastriji Maharaj Shastriji Maharaj founded the BAPS in con- travelled continuously in Gujarat, bearing untold sonance with the principles preached by Bhag- hardships to spread the Akshar-Purushottam phi- wan Swaminarayan. He endeavoured till the losophy. His main goal was to establish mandirs. age of 86 years, adhering to the moral disci- In 1916 he consecrated a grand three-storied plines of a Swaminarayan sadhu and with com- shikharbaddh mandir in Sarangpur. In 1934 he plete saintliness and love for all. inaugurated a beautiful mandir in Gondal. In A thousand prostrations to Shastriji Maharaj 1945 he established a mandir in Atladra and on his birthday anniversary on Vasant Panchmi finally, in 1951, he performed the arti of Akshar- (31 January). ◆

22 Swaminarayan Bliss ◆ February 2009 BAPSBAPS NEWS NEWS ANNUAL KARYAKAR SHIBIRS, INDIA December 2008-January 2009

Satsang Pravrutti Karyakar Shibir, Tithal Bal Pravrutti Karyakar Shibir, Bochasan

SATSANG PRAVRUTTI KARYAKARS BAL PRAVRUTTI KARYAKARS 13 December 2008 to 6 January 2009 21 December 2008 to 9 January 2009 A total of 16 shibirs for satsang and kishore activ- Based on the theme ‘Guru Dakshina’, 11 ity volunteers were conducted by the sadhus and shibirs were conducted throughout Gujarat and volunteers of the Satsang Pravrutti Central Office Mumbai by the Bal Pravrutti Central office. between 13 December 2008 and 6 January 2009. Over 80 sadhus and 5,845 bal and balika man- Based on the theme ‘Antarkhoj’ (Introspec- dal karyakars from 200 regions attended these tion), the shibirs were held at the BAPS mandirs special training shibirs, each lasting 1½ days. in Bochasan, Gadhada, Junagadh, Sankari, Elaborating upon the central theme, senior Gondal, Tithal and Ahmedabad. Senior sadhus, sadhus – Mahant Swami, Dr Swami, Tyagval- Mahant Swami, Dr Swami, Ishwarcharan labh Swami and Kothari Swami – and other Swami, Kothari Swami and Tyagvallabh Swami learned sadhus spoke on topics such as, ‘Our graced the shibirs and guided the volunteers on Obligations to Our Gurus’, ‘Obstacles in Devo- ‘Introspection’, ‘Do You Like Negative Talks?’, tion to Guru’, ‘Atmabuddhi in Our Guru’ and ‘Attaining Family Harmony’ and ‘How to Please ‘Power of Surrendering to Guru’. God and Guru’. Other learned sadhus spoke on Senior sadhus also gave their experienced ‘Do We Observe Disciplines?’, ‘Do You Surrender guidance on satsang and personal issues Your Mind?’, ‘Do We Practice Self-Control?’, through question-answer sessions. ‘The Dedication of a Volunteer’. The shibir The shibir theme was further highlighted theme was further re-inforced through skits, through skits, quizzes and audio-visual presen- debates and audio-visual presentations. Also, tations. The shibir also featured training to help the annual calendar of projects and other the karyakars efficiently and accurately com- administrative tasks were discussed. In all, over plete their administrative responsibilities. 5,750 men and 5,340 women volunteers At the end of each shibir, the karyakars involved in the satsang, mahila, kishore and pledged to fulfil their obligations to guru Pra- kishori mandal activities attended the shibirs. mukh Swami Maharaj. ◆

February 2009 ◆ Swaminarayan Bliss 23 BAL-BALIKA KARYAKAR TRAINING & INDUCTION DAY 27 December 2008, BAPS Shri Swaminarayan Mandir, London

on Saturday 27 December 2008 at BAPS Shri Swaminarayan Mandir, London. The event was organized to train new Bal and Balika Mandal volunteers and provide them with an insight into their roles and responsibilities. They were guided on the importance of working with children, and that working with them was as much an opportunity to learn from them as it was to teach them. Bal Karyakars The importance of teamwork and striking a ore than 70 young volunteers balance between satsang, studies and social attended the UK Bal-Balika responsibilities was also emphasized. MKaryakar Training & Induction Day ◆ NATIONAL UK BAL-BALIKA WINTER TRAINING CAMP 2008 28 to 30 December 2008, London

There was also an insightful Q&A session where further practical guidance on higher education was given. The participants were also given training on public speaking and techniques to improve their presentational skills, which would be helpful in their future career as well as in sat- sang. The training sessions were interspersed with Balaks at the winter training camp fun and sports, including swimming, golf, ice- ver 100 balaks and balikas together skating and bowling. with 15 sanchalaks and sanchalikas Throughout the three days, the balaks and Oattended the three-day Winter balikas also had valuable opportunities to Training Camp. They were provided special spend quality time with their mentors to freely training and guidance by various speakers on discuss important topics such as peer pressure key issues affecting their age group: Looking and other relevant issues. After Our Satsang, An Ideal Satsangi, How to Thus, this shibir provided children with a Perform Smruti, Performing Seva through deeper insight into Satsang and education, Thoughts, Actions and Words, Value of Educa- inspiring them to progress in their satsang tion. duties and studies.

24 Swaminarayan Bliss ◆ February 2009 NATIONAL YOUTH LEADERSHIP SEMINAR 8-10 January 2009, , GA, USA

ver 800 BAPS youth volunteers from Along with cultivating leadership skills, the across North America attended the youth leaders also took part in the ceremonies Othree-day Youth Leadership Seminar and rituals performed at the BAPS Shri Swami- in Atlanta, which began on 8 January 2009. narayan Mandir. This interaction helped to Based on the message ‘To Go Above and strengthen their Hindu and traditional roots. Beyond’, the seminar was held at the BAPS Shri Also, through classroom sessions conducted by Swaminarayan Mandir in Lilburn. The partici- experienced and learned sadhus the participants pants ranged from talented students to young took away a sense of pride for their culture and professionals. heritage. The youth leaders attended lectures and par- “We learned so much the last few days on ticipated in workshops designed to help them how to fine-tune our leadership skills”, said develop skills in management, public speaking, Vipul Patel, a graduate student from Atlanta, interpersonal skills, and youth counselling. Georgia, “Along with learning these skills, I also “This was an extremely motivating weekend gained a sense of who I am and where I come for me,” said Rani Thakkar, an investment banker from.” from Cleveland, Ohio. “This is my third such sem- The Seminar was more than just information inar and I am always amazed at how inspiring and education, it was fun. It was an investment they are. I am able to apply what I have learned for the future, cultivating youths with a sense of not just to my volunteer work as a youth group leadership, morality, spirituality and responsibil- leader but in my professional capacity.” ity. ◆

February 2009 ◆ Swaminarayan Bliss 25 BAL BALIKA SHIBIR 9-11 January 2009, Johannesburg rom 9 to 11 January 2009, 85 balaks, a true Sadhu and how these qualities are all pre- balikas and 12 sanchalaks from Johan- sent in guru Pramukh Swami Maharaj. Fnesburg, Lenasia, Pretoria, Benoni and Members of the BAPS Yuvak Mandal of Botswana participated in the Annual National Johannesburg conducted workshops, presenta- BAPS Bal-Balika Shibir at the Smilin’ Thru Vil- tions, discussions, collective puja and other lage Resort, 100km from Johannesburg. The activities to promote the theme of the shibir. resort is situated in a valley on the banks of the At the end of the three-day shibir, the balaks Vaal River, which is South Africa’s primary river and balikas submitted their shibir workbooks and has been sanctified by the asthi of Yogiji which were marked by the sanchalaks. Prizes Maharaj. were awarded for the best individual work- The theme of this year’s shibir was ‘Shastra- books, and team awards for the teams with the Mandir-Sant’. In the shibir the balaks and balikas most points. learnt about Hindu and BAPS shastras, the impor- The shibir helped the children learn about tance and symbolism of mandirs, the qualities of key Hindu and satsang concepts. ◆

VISHWA SHANTI SAMUH PUJA 17 January 2009 Sydney, Australia

n 17 January 2009 a special teenagers and youths participated. collective Morning Prayer service for Similar collective prayer sessions were held Oworld peace (Vishwa Shanti Samuh at Melbourne, Perth, Adelaide and Auckland to Puja) was held at BAPS Shri Swaminarayan pray for peace, calm and stability around the Mandir in Sydney, in which over 100 children, world in the year ahead. ◆

BAPS SWAMINARAYAN VIDYAMANDIR, RAISAN B/h. IOC Petrol Pump, Koba-Gandhinagar Highway, Raisan-382009 Phone: 23276700 / 23276500

Complete with modern educational facilities and a peaceful, natural environment, the BAPS Swaminarayan Vidyamandir at Raisan, near Ahmedabad, provides excellent value-based education using modern teaching methods for pupils from Nursery level to Standard 9. The admission process for the new term beginning in June 2009 is now in progress. Boarding facilities are available for students studying in standards 5 to 9. Note: Admission forms are available at above address by payment of Rs. 200 by cash or money order.

26 Swaminarayan Bliss ◆ February 2009 SWAMISHRI’S VICHARAN December 2009 1. Devotees engaged in darshan of Swamishri’s morning puja, Dummas. 2. Swamishri bows to the devotees in the mammoth satsang assembly, Surat. 1. Murtis in the central shrine of the BAPS Swaminarayan Mandir in Surat: (L to R) Aksharbrahman Gunatitanand Swami, Bhagwan Swaminarayan, Aksharmukta . 2. An evening view of the BAPS Swaminarayan Mandir, Surat. Printed and Published by Sadhu Swayamprakashdas on behalf of Swaminarayan Aksharpith and Printed at Swaminarayan Mudran Mandir, Shahibaug Road, Ahmedabad - 380 004 and Published from Swaminarayan Aksharpith, Shahibaug Road, Ahmedabad - 380 004. Editor: Sadhu Swayamprakashdas.