March 2009 Annual Subscription Rs. 60 HONOURING SHASTRIJI MAHARAJ February 2009 In 1949, Atladara, thousands of devotees ho- noured Brahmaswarup Shastriji Maharaj on his 85th birthday by celebrating his Suvarna Tula. The devotees devoutly weighed Shastriji Ma- haraj against sugar crystals and then weighed the sugar crystals against gold. To commemorate the 60th anniversary of this historic occasion, on 2 February 2009, the devotees of Atladara re-enacted it in the pres- ence of Pramukh Swami Maharaj. Weighing scales were set up under the same neem tree (above) where the original celebration took place. On one side a murti of Shastriji Maharaj was placed and on the other side sugar crystals. Devotees dressed in the traditions of that period joyfully hailed the glory of Shastriji Maharaj. Swamishri also participated in the celebration by placing sugar crystals on the scales. Then, on Sunday, 8 February 2009, the occasion was celebrated on the main assembly stage, and again Swamishri, the sadhus and devotees honoured Shastriji Maharaj (inset). March 2009, Vol. 32 No. 3

CONTENTS FIRST WORD

4 Bhagwan Swaminarayan The Vaishnava tradition in Hinduism Personal Magnetism Maharaj’s divine murti... believes that God manifests on earth in four 7 Sanatan Dharma ways: (1) through his avatars (vibhav) in Worshipping the Charanarvind of God times of spiritual darkness, (2) through his Ancient tradition of Sanatan Dharma... properly consecrated murti (archa) in 8 Bhagwan Swaminarayan mandirs, (3) within the hearts of all beings as The Sacred Charanarvind of Shriji Maharaj their inner controller (antaryamin) and (4) in Darshan to paramhansas and devotees... the form of a guru or bona fide sadhu. 10 Sanatan Dharma The principle that God takes a human or The Sixteen Sacred Signs other forms to liberate countless souls and Significance and benefits of meditation... 12 Bhagwan Swaminarayan destroy evil is called avatarvad. Avatar means Bhagwan Swaminarayan’s ‘one who descends’. The approximate word in Adornments English is ‘incarnation’. It, however, does not How Shriji Maharaj dressed... exactly reflect the meaning of avatar, because 17 Philosophy – Swaminarayan Vedanta The Kena Upanishad the Hindus believe that though God himself The Secret to the Source of All Energy takes a living form and shows all the physical God is the all-doer... traits, he is totally divine. 22 Vicharan Bhagwan Swaminarayan manifested on Pramukh Swami Maharaj’s Vicharan earth (1781-1830 CE) for the ultimate moksha 25 BAPS News ■ Silver Jubilee Celebrations of BAPS of countless souls. His personal form was the Swaminarayan Chhatralay, Atladara locus of infinite divinity, beauty and bliss that ■ Mass Vedic Mahapuja Ceremony, was experienced by countless aspirants and Ahmedabad the non-initiated. His presence transformed, ■ APC Vidyanagar Annual Day, Anand induced samadhi and inner peace, brought joy, and strengthened morality and faith in the Website: www.swaminarayan.org E-mail: [email protected] lives of thousands. This issue celebrates the divinity and per- Founder: HDH Pramukh Swami Maharaj Editor: Sadhu Swayamprakashdas sonal magnetism of Bhagwan Swaminarayan Contributors: Sadhu Vivekjivandas, Sadhu Amrutvijaydas on his birth anniversary on Chaitra sud 9 (3 Designer: Sadhu Shrijiswarupdas Published & Printed by:Swaminarayan Aksharpith, April). The articles describe how his form Shahibaug, Ahmedabad–380 004. India. impacted the aspirants, the importance of his SUBSCRIPTION RATES Outside India (By Air Mail) India holy feet that were attributed with the 16 holy RupeesPounds US Dollars Rupees signs and the clothes he wore, which are 1 Year 400 6 10 60 2 Years 800 12 20 110 believed to be sacred and respected by devo- 3 Years 1200 18 30 160 tees. ◆ BHAGWAN SWAMINARAYAN Personal Magnetism Incidents from the life of Shriji Maharaj t was neither day nor night; mind that I have not been able to for- simply, dusk. Shriji Maharaj get them.” Iwas astride Manki, his That child was the legendary mare, trotting on the main street poet and literary giant of Gujarat, in Gadhada. His sadhus, parshads Kavishvar Dalpatram. The occasion and devotees were singing bha- marked his first and last darshan of jans while they followed Shriji Maharaj. But amazingly, even him. The procession ter- after 70 years, during which his life minated at Dada was filled and impacted with so Khachar’s house, where a many varied mundane incidents, his group of Shrimali Brah- experience of Shriji Maharaj’s dar- mins were awaiting for shan was fresh and vivid. From this Maharaj’s darshan. one can surmise the magnetic per- They had gathered for sonality of Shriji Maharaj. an annual occasion The famous Gujarati to commemorate poet Nanalal, the son of the death anniver- Dalpatram, opines about sary of a kin. On Maharaj’s divine, arrest- learning that God ing personality, “The was present here, Swaminarayan Sampradaya they had decided to come to has got at one go a slew of religious Dada Khachar’s house. Shriji Maharaj saw the wealth like the Vachanamrut, Shikshapatri, and Brahmins and dismounted. He gave his mare’s traditions of dharma, poets, sadgurus, festivals charge to Bhaguji and said, “Bhaguji, feed the and celebrations. All these are a great fortune mare.” Then Maharaj sat on a cushioned seat on for the Sampradaya and the country. But if they the verandah of the east-facing room of Dada’s were to be placed on one (weighing) pan and house. He welcomed and honoured the Brah- another thing put on the other, then the latter mins with a smile as they entered the assembly. would come down. And that thing was present The Brahmins were pleased. Some even took when the seeds of the Sampradaya were being the vows of initiation and became his disciples. sown. Today, we do not have that thing, but at Among the group was an eight-year-old that time it was priceless. That thing was Shriji Brahmin boy. He had seen and heard Maharaj Maharaj’s personal magnetism. His saint-poets dismount from Manki and say, “Bhaguji, feed have described it on many occasions and many the mare.” The occasion left a deep impression times” (Kavishvar Dalpatram Part 1). on him. Decades later, when the boy had Truly, Shriji Maharaj’s personality inspired a reached his twilight years, at 78 years, he stat- unique attraction and cast a spell. Wherever he ed, “The gesture and words of Bhagwan Swami- went, people swarmed to him like bees to flow- narayan left such an indelible impression in my ers. So many became mentally lost and

4 Swaminarayan Bliss ◆ March 2009 absorbed in his divine presence. tary darshan of Maharaj worked a miracle in his Adharanand Swami, a disciple of Sadguru life. He became a satsangi after Maharaj con- Muktanand Swami, describes Shriji Maharaj’s cluded his mortal stay. Later, he developed personality in his work, Haricharitramrut Sagar, detachment for mundane things and became a “After fixing one’s mind on one part of God’s murti sadhu at the hands of Acharya Raghuvirji one cannot fix it on another.” If one wanted to Maharaj. He was named Sadhu Madhusudan- shift one’s gaze from Shri Hari’s eyes to his nose, das. Every year, during chaturmas (four then it would be like moving the Himalayas. Such months), he performed austerities by surviving was the divine beauty and magnetism of his form. on only one fruit for the whole day (Shri The devotees became overwhelmed and felt ful- Haricharitrachintamani. 3.212). filled by his form, from head to toe. Premanand Once, while Maharaj was travelling on Swami and the other saint-poets have written horseback, he stopped by the Utavali river near hundreds of bhajans describing his form. Barvala for his horse to quench its thirst. At that One might think that such descriptions of time Radha, the wife of Vashram Luvana, and Maharaj’s overwhelming beauty by the Dayabhai Sutar’s mother came to fill their water paramhansas may be idealistic or expressions of pots. On seeing Maharaj they were attracted by emotional tides. But such inferences could be his divinity. Once the mare finished drinking proved wrong through many testimonies and Shriji Maharaj trotted off to Gadhada. The incidents that have been recorded in Satsang. women too left their water pots by the river There are no hyperboles, ornamentations or side and followed Maharaj to Gadhada on foot. wrong descriptions. The paramhansas have praised Maharaj to Once, Shriji Maharaj arrived at the village of be a ‘mine of beauty’. Just as one who digs a Unza. He camped by the village pond. Later, mine keeps on finding jewels, likewise the while he was discoursing to an assembly, paramhansas, who were literary giants, kept on Nityanand Swami, Parmanand Swami, discovering different facets of Maharaj’s divine Mahanubhavanand Swami and others came. form and described them. The three had not taken sadhu diksha at the In 1804 CE (Samvat 1860) Shriji Maharaj time. When Nityanand Swami saw Shriji visited the village of Memka. The young poet, Maharaj’s teeth he felt, “Such a set of teeth can- Gaja Gadhvi, had accompanired Ajabhai Patel not be that of an ordinary human being. He is for Maharaj’s darshan. Shri Hari had finished truly a God.” From that point onwards firm his morning bathing ritual and was coming out faith dawned upon Nityanand Swami. He was of the river. On seeing his gait Gaja Gadhvi was given sadhu diksha by Maharaj in the village of convinced that Maharaj is God. He felt that no Meghpur (Shri Haricharitrachintamani. 3.394). one could walk in such a manner other than Shano Bhagat was an aspirant born and bred God. Gaja Gadhvi gave up his householder’s life in Bhadra. On one occasion he had gone to the to be initiated as a sadhu by Shri Hari. He was village of Allaiya. There, he saw Shriji Maharaj named Purnanand Swami. for the first time, and his divine form became The unique facet of Shriji Maharaj’s form deeply etched in his heart. He never forgot was his divinity. On seeing mundane things Maharaj’s form till his last breath. one’s mind gets excited and unstable. However Once, Maharaj arrived in Rojid (near Sarang- on having Maharaj’s darshan the mind became pur). A local boy turned his face away out of tranquil, and one’s inner instincts were eradicat- aversion for Maharaj. But in so doing he caught ed. Premanand Swami and Brahmanand Swami a momentary glimpse of him. And that momen- vividly lauded Maharaj’s forms.

March 2009 ◆ Swaminarayan Bliss 5 Once, the wife of the Diwan of Dharampur- Vansda thought, “If Shriji Maharaj is God then he HOW TO ENGAGE IN THE should know how to eat.” She invited Maharaj for DARSHAN OF GOD a meal at her residence. The lady was a connois- seur of cuisine. She prepared Maharaj’s plate in “While doing darshan of God one should an orderly way, placing each of the items in a not look from side to side. The novelty and sequential manner. When Shri Hare started eat- divinity experienced in one’s heart at the time ing with his fingers, he did not allow them to be of the first darshan of God should remain smeared by whatever he ate. The lady was exactly the same. Moreover, one should look impressed by this. Then, out of an attraction for at the form with a fixed gaze and then clos- Maharaj she entertained an inappropriate ing one’s eyes, one should internalise that thought. In response, the all-knowing Maharaj form exactly as it is in one’s heart. For exam- threw up whatever he ate and left. ple, in Dharmapur, Kushalkuvarbãi did my After this incident Shri Hari came to darshan, and at the same time, closed her Ahmedabad. One day, a few women devotees eyes and internalized the form in her heart. had sponsored a lunch. When the meal was Similarly, one should do darshan while keep- ready they felt that it would not suffice. So they ing an attentive mind and a fixed gaze, but asked Maharaj to permit them to cook some one should not do darshan as other ordinary more food. Shriji Maharaj refused and predict- people do. If, along with the darshan of God, ed, “Even the quantity you have made will be one also looks at other people, cats, or dogs, left over. There is no need to cook fore more.” then when one has a dream, one sees not Shri Hari himself came to serve the women only God, but also those other objects. That is devotees. As he served, the women were men- why one should do darshan of God with a tally drawn towards his divine form. This filled fixed gaze, not with a wandering gaze. One their hearts with joy. Subsequently, they were who does darshan of God while keeping one’s unable to eat all that Maharaj had served. The sight under control will feel that darshan to Diwan’s wife was also seated in line when be continually novel.... On the other hand, a Maharaj was serving. She too was absorbed in person who does darshan superficially, with a Maharaj’s divine form. To her suprise her bad mundane vision, would feel God’s darshan thoughts were dissolved. and commands to be commonplace. Although This was a brief account of Shriji Maharaj’s he may do darshan every day, for such a per- divine, magnetic personality. His divine form not son it is as if he has not done darshan at all. only dissolved many people’s mundane desires When such a person engages in worship, his but also ignited love for God. Premanand Swami mind would not remain stable. Specifically, poetically penned the incident into a bhajan, when he attempts to concentrate on God “Hãre teri Sãnvari surat chhatãdãr...” while his thinking is diffused, other objects Shriji Maharaj’s divine personality attracted he may have seen would spontaneously thousands of aspirants. His beauty and divinity sprout in his mind along with God. There- could not be compared to any human being. fore, one should do darshan only of God. The The paramhansas and devotees ‘drank’ his murti mind of one who does darshan in such a profusely and experienced spiritual fulfilment.◆ manner remains only on God during worship. Translation: Sadhu Vivekjivandas His thinking does not become diffused; Gujarati: Sadhu Adarshjivandas instead, it becomes concentrated.” ◆ (Swaminarayan Prakash, April 2008) - Vachanamrut Sarangpur-2

6 Swaminarayan Bliss ◆ March 2009 SANATAN DHARMA Worshipping the Charanarvind of God

anatan Dharma shipped him, with or Hinduism is the firm conviction Sa goldmine of that he was the sublime spiritual symbol- supreme avatar of ism. Some of the most God. He taught the inspiring symbols relate Vedic philosophy that to the form of God. one has to become Every atom of God’s akshar-rup and wor- apparently human form ship at the feet of is divine. When one wor- Purushottam. ships with this belief one Describing this doc- attains great spiritual trine, Bhagwan heights. Swaminarayan says And in this form the in Vachanamrut Gad- charanarvind, holy feet, hada III-7 that “a of God carry the most devotee should firmly profound significance. keep his mind at the Even from a secular Charanarvind in Akshar Deri, Gondal holy feet of God. Just viewpoint, in olden days people would bow at as an iron nail that is firmly affixed to an iron the feet of a ruler as an act of submission. This surface can never be separated, similarly, one’s act of surrendering oneself and seeking refuge mind should be fixed firmly at the feet of God.” ‘at the feet’ of someone more powerful and Thus, the feet of God are worshipped with capable provides one with protection and sup- the utmost reverence, and in doing so, one pro- port. gresses spiritually. Yet, even when one attains So, to surrender at the feet of God and dedi- the elevated God-realized state, one still cate oneself totally to him is the ultimate remains subservient to God. acknowledgement of one’s subservience to God, Shriji Maharaj describes this characteristic of the cause and creator of all. This sentiment has devotees in Vachanamrut Gadhada II-67, “Those always played a central role in the Bhakta- devotees of God who become brahmarup still Bhagwan tradition of Sanatan Dharma. behave as God’s servants and engage in his wor- Bhagwan Swaminarayan, the supreme ship. In this way, devotees of God attain quali- avatar, manifested on earth in human form from ties similar to those of God, and yet, the master- 1781 to 1830. A measure of his divinity is servant relationship between them is main- gauged by the fact that over 3,000 paramhansas tained.” and sadhus and two million devotees wor- This principle is exemplified in the lives of

March 2009 ◆ Swaminarayan Bliss 7 the Gunatit gurus – the succession of God-real- Swamishri’s feet. ized Sadhus established by Bhagwan Swami- Such an understanding of servitude is evi- narayan and through whom he remains mani- dent in Pramukh Swami Maharaj’s life also. fest on earth. Once, in London, Krishnamurti Pattani, a BAPS One night in Sarangpur, Shastriji Maharaj youth volunteer, asked a question in reply to was resting in the assembly hall. Just then, which Swamishri said, “It will happen according some devotees from Africa arrived in the assem- to God’s wish.” Krishnamurti said to Swamishri, bly hall. Swamishri looked at them compassion- “For us you are our God. We will do as you say.” ately. Ranchhodbhai requested Swamishri, Correcting his understanding, Swamishri inter- “Swami! Please give some prasad to the devo- rupted, “Shriji Maharaj is the only God. We are tees of Africa.” his servants, his devotees.” “What prasad?” Thus, Shastriji Maharaj, Yogiji Maharaj and “Give the imprints of your feet (made with Pramukh Swami Maharaj have repeatedly kumkum).” taught and practiced this principle of servitude Surprised, Swamishri asked, “Mine?” to God as a key pillar in the philosophical doc- “Yes.” trine of BAPS. Their every thought, word and “If you want my footprints then cut off my deed reflects worship at the two feet of Bhag- feet! The feet of others, except that of Maharaj, wan Swaminarayan: ‘Ham to ek Sahajãnand must not be worshipped.” upãsi…’ (We worship only Sahajanand…) ◆ Swamishri’s emphatic reply left no doubt in the minds of the devotees. After this episode, Translation: Sadhu Amrutvijaydas Gujarati: Sadhu Aksharvatsaldas realizing Swamishri’s servitude to Maharaj, (Swaminarayan Prakash, March 2006) nobody ever asked for the imprints of

BHAGWAN SWAMINARAYAN

n the Padma Puran, in the form of a dialogue between Brahma and Naradji, Veda Vyasji describes Ithe sixteen holy signs that are present on the feet of God: Eight on the right foot and seven on the left. The six- teenth may be present on either foot. Elaborating upon this, Shrimad Jivagoswami writes in his Vaishnavtoshni Tika, “When these sixteen signs are present on the feet of a per- son, understand that person as the manifest form of Parabrahman Purushottam Narayan. If an avatar has two, three, four, five or more signs, then understand the increas- ing glory of that avatar.” Bhagwan Swaminarayan gave darshan of the sixteen holy signs on his feet to the paramhansas and devotees

8 Swaminarayan Bliss ◆ March 2009 innumerable times, thus convincing them that imprints on cloth, some of which survive even he was the manifest form of Purna Purushottam to this day. The first recorded instance of this Narayan. was in Vansda, when Bhagwan Swaminarayan Once, Shriji Maharaj was seated under a visited the palace of Raysinhji, the son of Queen mango tree in Vartal. The paramhansas were Kushalkunvarba’s neice, Jitbai. Raysinhji served keenly observing the divine signs on his feet. Shriji Maharaj in his palace for three days. Four wellwishers approached for Maharaj’s Pleased by his service Shriji Maharaj offered blessings. He stretched his legs and seeing the him a boon. Then, as taught by his wife, the sixteen sacred signs on his feet, they said, queen, he humbly requested, “Maharaj, by your “Maharaj, seeing your feet makes us think that grace, we have all the comforts of this world. you are Purna Purushottam Narayan. But look- But so that we forever remember you within ing at your body makes us think you are our hearts and can offer worship to you daily human. We’ve seen many assemblies like this, please grace us with the imprints of your sacred but nowhere have we seen so many people charanarvind.” Shriji Maharaj agreed. Immedi- intently focused on one person. Please explain ately Raysinhji presented Maharaj a large bowl the significance of this to us.” Shriji Maharaj of saffron-mixed sandalwood paste. However, replied, “Vairat Brahma prayed for 50 years and the queen had forgotten to send a cloth on 1½ pahor days of his time (one day and night which Maharaj could place his imprints. Both of Brahman equals 8,640,000,000 human years) Maharaj and Raysinhji stood looking at each so that these charanarvind manifest on this other, while others rushed to get a cloth from earth. Now you may conclude as you wish.” the queen. However, understanding Maharaj’s Shriji Maharaj was in Gadhada, when the hint, Raysinhji removed the new safo on his renowned poet Ladudanji, of Khan village at the own head and spread it out on the floor. foot of Mt. Abu, came to test him. Ladudanji Maharaj dipped his feet in the bowl and began had made four wishes for Bhagwan Swami- to walk on the long cloth. He walked forty narayan to fulfil, among which was “If Swami- steps, imprinting his sandalwood-layered chara- narayan is God, let him show me the sixteen narvind and giving the royals memories for a signs on the feet of God described in the shas- lifetime. tras.” All four of his wishes were fulfilled by In this way, the sacred charanarvind of God Bhagwan Swaminarayan and Ladudanji was are revered by the devout and this symbolizes convinced that Shriji Maharaj was the supreme their servitude and allegiance to him. ◆ God. He then accepted initiation from Bhagwan Swaminarayan into the sadhu-fold and was Translation: Sadhu Amrutvijaydas Gujarati: Sadhu Aksharvatsaldas named Brahmanand Swami. (Swaminarayan Prakash, March 2006) Many such incidents were witnessed by not only his paramhansas and devotees but also by non-devotees, testifying to the fact that Bhag- wan Swaminarayan was the manifest form of Purna Purushottam Narayan (supreme God). On numerous occasions, Bhagwan Swami- narayan imprinted his sacred charanarvind on the chest of paramhansas and devotees as a form of blessings and to show his pleasure at their devotion and service. He also gave

March 2009 ◆ Swaminarayan Bliss 9 SANATAN DHARMA The Sixteen Sacred Signs Many paramhansas have noted the sixteen holy signs on the charanarvind of Bhagwan Swaminarayan. Among them the descriptions by Nishkulanand Swami in Chinhachintamani and Bhumanand Swami in Shri Ghanshyam Lilamrutsagar are especially noteworthy. They describe the signs and the benefits gained by meditating on them. RIGHT FOOT SIGNS Jav: Barley Grain Ashtakon: Octagon This sign is the shape of a bar- Meditating on this sign grants a ley grain. It is located at the ori- devotee the fruits of ashtang-yoga gin of the urdhva rekha sign. (eight-fold yoga), a place in Meditating on this sign destroys all one’s Akshardham, which is beyond the eight barriers, and sins, purifies the mind, and grants one the thus frees him from the cycle of births and deaths. knowledge of atma and Paramatma. It also ensures enough worldly wealth and comforts. Urdhva Rekha: Crease Line This sign runs from the space Vajra: Weapon of Lord Indra between the great toe and the The vajra is an implement as first toe to the heel of the right long as a trishul carried by Lord foot. Meditating on this sign spiritually elevates Indra. Its front portion is pointed the mind and takes the devotee to the highest and oblong-shaped. abode, Akshardham. Meditating on this sign helps one overcome one’s inner enemies and removes the desires for material Swastik pleasures, enabling the mind to focus on God. This sacred sign symbolizes the focusing of God’s energy from all Ankush: Goad four directions to the centre. An instrument used to control an Meditating on this auspicious sign grants the elephant, comprising a pointed tip devotee a happy life free of misery, the ekantik and a curved extension to the side. (God-realized) state and rapport with God. Meditating on this sign enables a devotee to overcome all feelings of lust and to become strong Jaambu: Blackberry in worshipping God. The devotee also attains the This sign is shaped like a jaam- virtues of dharma, jnan, vairagya and bhakti. bu fruit. Meditating on this sign ensures Ketu: Flag that a devotee’s mind does not become attached A flag sits gracefully atop a to material objects. Also, just as the jaambu mandir and is also carried by the fruit contains ample juices, a devotee enjoys the chief warrior of an army. A flag ample juice of God’s divine form. symbolizes victory.

10 Swaminarayan Bliss ◆ March 2009 Meditating on this sign symbolizes that, just sign, the vast material world becomes the size of a as a flag flutters according to the wind direc- mere cow’s hoof, thus, enabling him to easily tra- tion, a devotees lives by the commands of God verse it to reach God. Also, just as a kamdhenu cow and attains happiness. It also helps one to over- is worshipped, the devotee is also honoured and come lust and other material desires. all the places of pilgrimage are encompassed in him. Padma: Lotus A lotus grows amid water and Dhanushya: Bow represents the seat of Lakshmiji. Bow-shaped sign, also called Meditating on the lotus enables megh-dhanush in the Padma Puran. a devotee to remain free of material attachments The dhanush symbolizes humili- and focus one’s mind at the feet of God. ty and strength. Meditating on it makes a devotee A lotus is able to blossom even in muddy humble, wise, polite and fearless. It also enables water, similarly a devotee is able to remain free of him to overcome lust and other base natures. material attachments, despite fulfilling all his worldly obligations. Just as a lotus does not sink Meen: Fish into water, a devotee is not submerged by the A fish-shaped sign. forces of ego, attachments and material plea- Meditating on this sign grants sures. The heart of such a pure devotee is like a a devotee stability of mind. It also lotus, so God resides within that devotee’s heart. empowers him to live life engrossed in the murti of God rather than the ocean of materialism. LEFT FOOT SIGNS Trikon: Triangle Ardha Chandra: Crescent Moon A triangle-shaped sign. This sign is the shape of moon Meditating on this sign frees a on the seventh or eighth day of its devotee from the bondage and mis- waxing-waning cycle. eries of the three taaps – adhi, vyadhi, upadhi; the The moon symbolizes peace. A devotee med- three bodies – sthul, sukshma, karan; and the three itating on this sign overcomes all miseries and states – jagrut, swapna; sushupti. One becomes experiences inner peace and profound happi- brahmarup and eligible to worship Purushottam. ness. The spiritual light within glows. Also, just as the night lotuses blossom due to Kalash: Waterpot Bearing Coconut the light of the moon, the devotee blossoms with Shaped like a brass waterpot, this bhakti and faith through the light of God. sign is also known as amrut kalash. It is a symbol of completeness. Vyoma: Sky By meditating on this sign a devotee attains This sign represents the vast, total fulfillment and becomes akshar-rup. endless space of the sky. Space is Kalashes occupy the highest spot on a mandir manifest within earth, water, light shikhar and so the devotee attains the highest and wind, yet it remains unaffected by them. abode, Akshardham. Similarly, a devotee meditating on this sign remains aloof from all material attachments, and Gopad: Cow’s Footprint God resides within the purified space of his heart. This sign is shaped like a cow’s He, thus, attains Akshardham. ◆ hoof. Translation: Sadhu Amrutvijaydas Gujarati: Sadhu Shrutiprakashdas For a devotee meditating on this (Swaminarayan Prakash, March 2006)

March 2009 ◆ Swaminarayan Bliss 11 BHAGWAN SWAMINARAYAN

Bhagwan Swaminarayan’s Adornments

he adornments of Bhagwan Swami- Muktanand Swami gave Nilkanth Varni an alfi narayan during his 49-year life on to wear. This is a long-sleeved, one-piece gar- Tearth (1781-1830 CE) can be divided ment reaching just below the knees. Since into four periods: (1) in childhood as Ghan- Nilkanth was a native from the region of the shyam, (2) as Nilkanth Varni, (3) as Sarjudas river Sarayu, Swami called him Sarjudas. He and (4) as the head of the Sampradaya. wore this garment until the day Ramanand Swami initiated him as a sadhu. (1) CHILDHOOD Until the age of eleven in Chhapaiya and (4) HEAD OF THE SAMPRADAYA Ayodhya, Ghanshyam probably wore a kediyu On Kartik sud 11, Samvat 1857 (28 October on the upper part and a surval on the lower 1800) in Piplana, Ramanand Swami gave dik- part of the body. sha to Sarjudas. His garb consisted of white upper and lower garments, a loincloth, a two- (2) NILKANTH VARNI stringed kanthi, a janoi, a tilak-chandlo on the From 1792 till 1799, during his Kalyan Yatra forehead and tilaks on the chest and both upper through Bharat, his garb was of a yogi. This is arms. Ramanand Swami named him Saha- described in the Haricharitramrut Sagar (2/1): janand Swami. loincloth, a mekhala (jute-like string tied at the One year later in Jetpur on Kartik sud 11, waist), a janoi, hair tied in a knot on the head, Samvat 1858 (16 November 1801) Ramanand tilak-chandlo on the forehead, a batwo – cloth Swami appointed Sahajanand Swami as the bag tied at the neck to hold the shaligram head of the Sampradaya. Ramanand Swami known as Bal Mukund, a two-stringed kanthi, a adorned him with silk garments and also com- water gourd with cloth filter, a wooden dand manded him to wear rich robes whenever devo- (staff), wooden bowl for alms, the diary (gutko) tees gifted them to him. containing the essence of the Vedic shastras that After Ramanand Swami’s demise, Bhagwan he learnt from Dharmadeva and a mala. Swaminarayan wore simple garments such as a saffron garment, a white dhoti and a cap (alfi (3) SARJUDAS topi). On Shravan vad 6, Samvat 1856 (21 August Only during the Holi festival in Dhoraji, on 1799), he arrived in Loj and stayed at Fagun sud 15, Samvat 1863 (23 March 1907), Ramanand Swami’s ashram. The following day, did he yield to the devotional insistence of

12 Swaminarayan Bliss ◆ March 2009 HEAD ADORNMENTS

Sanctified pagh of Bhagwan Mugat gifted by Queenmother Warm cap with a Swaminarayan Kushalkunvarba of Dharampur sandwich layer of cotton, worn during winter

Bokani – a safo with one end tied Kachchhi topi – worn Dakshini pagh (South Indian) over the ears during cold spells, during the great famine of cited in seven Vachanamruts of 1812-13 Kariyani and Loya devotees from Surat, who gifted him rich-gar- KHES ments which he wore. Henceforth, in accor- Khes as known today is a narrow band of dance with Ramanand Swami’s command he cloth, similar in shape to the English muffler or began to occasionally put on richly embroidered Hindu dupatto. However, in those days, khes garments and gold ornaments embellished with meant either a gatariyu (upper garment) or gems and pearls, silk jama, dagli, angarkhu, dhoti (lower garment). This depended on the pagh and mugat which devotees offered (see verb used to describe how the garment was images on p.14). worn. If the verb was odhio, then khes meant However he innately preferred to wear sim- gatariyu and if the verb was paheryu, this meant ple and white garments as worn by the lay peo- dhoti. ple then. We glean this from the Vachanamrut, During the hot months of Chaitra, Jeth or the most reliable and accurate compilation of Bhadarva, he wore a gatariyu and dhoti as his teachings, which also include descriptions of recorded in Vachanamrut Gadhada II-1, 30, 34. his garments during each discourse. From 1819 During winter he adorned sewn garments such to 1829, four senior and erudite paramhansas, as dagli and surval. During extreme cold weath- namely, Muktanand Swami, Gopalanand er, he wore a dagli with cotton wool stitched Swami, Nityanand Swami and Shukanand into the garment, as in Loya-1, 3 and 7. Addi- Swami compiled the Vachanamrut. Of the 273 tionally, on even colder days, for extra warmth, discourses, in 161 Bhagwan Swaminarayan is he also wore blanket-like garments – chofal, described as wearing white garments, in 19 he chadar or rajai, as mentioned in Vachanamruts is described as wearing a surval and in 93 he is Loya-15, 17 and 18. described as wearing a khes or dhoti. On such occasions when devotees gifted him rich silk garments of kinkhab he would wear

March 2009 ◆ Swaminarayan Bliss 13 ADORNMENTS ON UPPER PART OF BODY Kediyu

knots known as cus

Angarkhu of muslin with stripes like the As the name suggests, the kediyu (ked = waist) dorianu mentioned in reaches the waist. It is more pleated at the chest Vachanamrut Gadhada and shorter than the dagli. About 12 hands I-38 length (hath) of cloth was used just in the pleats! Dagli

knots

Red jamo made of thicker cloth than the angarkhu, occasionally Reaches just below the waist, embroidered with gold usually worn during cold weather, e.g. in the threads Vachanamruts of Loya

DRAPES

Silk khes lined with golden Red-lined chofal draped in Gold-lined white silk dhoti threads, also used to tie pagh winter

(Displayed in Abhishek Mandapam, BAPS Swaminarayan Mandir, Ahmedabad)

14 Swaminarayan Bliss ◆ March 2009 ADORNMENTS ON UPPER PART OF BODY Garment Area of Adornment Garment Area of Adornment angarkhu whole body khes odhio – means gatariyu, to bokani on head – one end of safo cover upper half tied over the ears paheryo – means dhoti, to chadar either gatariyu or light cover lower half blanket-type drape pachhedi draped in cold weather chofal light blanket-type drape in pagh worn on head cold weather rajai draped in cold weather dagli upper part of the body rento tied on head or as gatariyu dhotiyu odhiyu – upper part, i.e. as or sash gatariyu safo tied on head paheryu – on lower part i.e. shelu tied on head or as drape as dhoti proper (gatariyu) fento tied on head or as sash surval trouser-like garment, close around the waist fitting on lower legs (see jamo rich garment on whole body below) kediyu upper part of the body

FLOWERS AND FLOWER ADORNMENTS ADORNMENTS ON LOWER CITED IN THE VACHANAMRUT PART OF BODY bajubandh Silk surval of red kinkhab (e.g. Loya-2)

gajara

guchchha

Bhagwan Swaminarayan was often adorned with flowers and flowers in decorative form, such as, tora, bajubandh, guchchha, gajara and garlands. The tora hung from the pagh or safo. The other items are depicted on the image on the right. The flowers included: chameli, mogra, dolariya, hajari, gulab, borsali, guldavadi, champo and karnikar (for details see Vachanamrut Handbook, pp. 93-104, 3rd edition, 2007).

Cotton surval (e.g. Loya-4, 5, 9)

March 2009 ◆ Swaminarayan Bliss 15 FOOTWEAR

Ornately carved paduka (chakhdi) with metalic rattles (ghughri). Cloth mojdis The middle pair was gifted to Vakhatba of Vahelal, north Gujarat.

them briefly and then gift them to a Brahmin. After 1801, he wore hand-crafted mojdis of Such was his bruhad vairagya – intense detach- leather or cotton, paduka (chakhdi) – wooden ment. sandals – exquisitely carved by devotees (see Before meals, he invariably first bathed and above). then adorned a yellow or green silk dhoti known as pitambar, also commonly called Source references: abotiyu. The upper half of the body would Mukundcharandas, Sadhu. (2007). either be bare or adorned with a khes. Vachanamrut Handbook (Insights into Bhagwan Swaminarayan’s Teachings). Ahmedabad: FOOTWEAR Swaminarayan Aksharpith, 3rd edition. As Nilkanth Varni, he walked bare-footed for Vaghela, B.G. (1988). Bhagwan Swami- seven years throughout India, tolerating all narayan nu Samkalin Lokjivan. Ahmedabad: forms of rough terrain in the rocky and icy Swaminarayan Aksharpith, 2nd edition. ◆ Himalayas and dangerous forest floors which Translation: Sadhu Mukundcharandas teemed with leeches, scorpions, other insects Gujarati: Shri B. G. Vaghela and snakes. (Swaminarayan Prakash, April 2006)

SWAMINARAYAN BLISS – INFORMATION STATEMENT 1. Place of Publication: Swaminarayan Aksharpith, 5. Editor’s Name: Swami Swayamprakashdas Shahibaug, Ahmedabad-4. Nationality: Indian 2. Period of Publication: Monthly. Address: Swaminarayan Aksharpith, Shahibaug, 3. Printer’s Name: Swaminarayan Aksharpith, Ahmedabad-4. Shahibaug, Ahmedabad-4. 6. Owner’s Name: Swaminarayan Aksharpith, 4. Publisher’s Name: Swaminarayan Aksharpith, Shahibaug, Ahmedabad-4. Shahibaug, Ahmedabad-4. I, Swami Swayamprakashdas, hereby declare that the above mentioned information is true to my knowledge. (Signed) Swami Swayamprakashdas. Date: 5-3-2009

16 Swaminarayan Bliss ◆ March 2009 PHILOSOPHY – SWAMINARAYAN VEDANTA: GUJARATI TEXT: SADHU BHADRESHDAS PH.D., TRANSLATION: SADHU PARAMVIVEKDAS The Kena Upanishad The Secret to the Source of All Energy

A DISCIPLE’S CURIOSITY The Kena Upanishad begins with a ques- tion from an inquisitive disciple: ‘∑§ŸÁ·Ã¢ ¬ÃÁà ¬˝Á·Ã¢ ◊Ÿ— ∑§Ÿ ¬˝ÊáÊ— ¬˝Õ◊— ¬˝ÒÁà ÿÈÄ×– ∑§ŸÁ·ÃÊ¢ flÊøÁ◊◊Ê¢ flŒÁãà øˇÊÈ— üÊÙòÊ¢ ∑§ ©U ŒflÙ ÿÈŸÁÄÃH – ‘Keneshitam patati preshitam manaha kena prãnaha prathamaha praiti yuktaha. Keneshitãm vãchamimãm vadanti chakshuhu shrotram ka u devo yunakti’ (Kena Upanishad: 1/1). Each phrase of this mantra is of great importance. ‘∑§ŸÁ·Ã¢ ¬ÃÁà ¬˝Á·Ã¢ ◊Ÿ—–’ – ‘Keneshitam patati preshitam manaha.’ The mana – mind – con- templates. It is a part of the antahkaran, which comprises four aspects – mana, buddhi, chitt and ahamkãr – collectively called the The Kena Upanishad is encompassed in four antahkarans. Here, the word ‘mana’ the Sãma-Veda. The Sãma-Veda comprises implies all four antahkarans. So, the meaning of a brãhmana (chapter) called the of this phrase is, ‘O Gurudev! Who is the ‘Tavalakãr’. The tenth anuvãk (sub-section) inspirer who gives these four antahkarans of the fourth adhyãy (sub-chapter) of this their faculty to function.’ ‘∑§Ÿ ¬˝ÊáÊ— ¬˝Õ◊— ¬˝ÒÁà ÿÈÄ×–’ – ‘Kena prãnaha Tavalakãr Brãhmana is the Kena Upanishad. prathamaha praiti yuktaha.’ Prãna (breath) is This Upanishad starts with the question ‘∑§Ÿ predominantly air. It is needed even when we ?’ – ‘Kena?’ ‘By whom?’ Hence it is called the are in our mother’s womb. We unconsciously ‘Kena’ Upanishad. This Upanishad, which is continue to breathe without any intervention. in the form of a guru-disciple dialogue, is Association with breath has become synony- spread over four parts or khands with a mous to life. One who no longer breathes is total of 35 mantras. The text of the Veda considered dead. Moreover, it is this prãna that propels the actions of our bodies. Prãna prior to the Kena Upanishad contains a moves our hands. Prãna moves our feet. Our detailed explanation of karma. eyes can see, but it is prãna that opens our The point at which the Veda talks about eyelids. Prãna is of great importance in our the inspirer of all karmas marks the bodies. Here, prãna (breath) implies all five beginning of the Kena Upanishad. types of prãna – prãna, apãna, vyãna, samãna

March 2009 ◆ Swaminarayan Bliss 17 and udãna. Meaning: ‘Who is it that breathes ulty to hear. this prãna into our lives? Who gives prãna the Hence, it has been clearly stated that faculty to sustain life?’ Paramãtmã is the root inspirer of all knowledge, ‘∑§ŸÁ·ÃÊ¢ flÊøÁ◊◊Ê¢ flŒÁãÖ’ – ‘Keneshitãm desires and actions. It is Paramãtmã who mobi- vãchamimãm vadanti.’ Speech can be heard lizes the organs of knowledge and action, and everywhere in creation. Birds chirp, and ani- the antahkaran. mals roar, neigh, shriek, creak, bellow or growl. Parabrahman Bhagwan Swaminarayan also Man has an extensive ability to speak. We can says in his discourses, “God awakens the jiva sing various tunes and speak in different lan- from unconsciousness through his ‘jnãn-shakti’ guages. Here, speech implies all five organs of and makes it aware of its actions. This is known action – speech, hand, feet, anus and genitalia. as ‘jnãn-shakti’, the faculty of cognition. Fur- Meaning: ‘O Gurudev! Who inspires the faculty thermore, whatever action a jiva engages in, it of these organs of action?’ does so with the support of what is known as ‘øˇÊÈ— üÊÙòÊ¢ ∑§ ©U ŒflÙ ÿÈŸÁÄÖ’ – ‘Chakshuhu shro- God’s ‘kriyã-shakti’, the faculty of conation. tram ka u devo yunakti.’ Chakshu means eyes. Finally, whatever object a jiva desires is They can see various objects. They can decipher acquired with the help of what is known as millions of colours. They can perceive shape, God’s ‘ichchhã-shakti’, the faculty of volition” quantity and distance. The eyes have many such (Vachanamrut Gadhada I-65). capabilities. Shrotra means ears. They contain Aksharbrahman Gunatitanand Swami has 30,000 sensitive points and can recognize over also said, “God is the all-doer. If we want to 300,000 sounds. Here chakshu and shrotra sleep now we cannot, and once asleep even if a imply all five organs of knowledge – the eyes, thief comes and robs us, we are unable to wake ears, tongue, nose and skin. Meaning: ‘Who up. Thus, God is the all-doer” (Swamini Vato: inspires the faculty of these five amazing organs 1/201). of knowledge?’ With this background, the Upanishad then Thus, the first mantra is a presentation of a sheds light on another matter. disciple’s curiosity. Now let us see the guru’s answer. PARAMÃTMà IS AXIOMATIC AND OF INFINITE ENERGY THE GURU’S ANSWER Someone may question that if Paramãtmã ‘üÊÙòÊSÿ üÊÙòÊ¢ ◊Ÿ‚Ù ◊ŸÙ ÿŒ˜ flÊøÙ „U flÊø¢ ‚ ©U ¬˝ÊáÊSÿ gives the eyes, ears, mind and other organs and ¬˝ÊáÊpˇÊÈ·pˇÊÈ—–’ – ‘Shrotrasya shrotram manaso antahkaran their faculty, where does Paramãt- mano yad vãcho ha vãcham sa u prãnasya prã- mã get that faculty from? Is there anyone else nashchakshushashchakshuhu’ (Kena Upanishad: who gives faculty? Such doubts are clarified 1/2). Paramãtmã is the giver of all strength. here explicitly: ‘ÿã◊Ÿ‚Ê Ÿ ◊ŸÈÃ ÿŸÊ˘˘„ÈU◊¸ŸÙ ◊Ã◊˜’ – What is that Paramãtmã like? He is ‘manaso ‘Yanmanasã na manute yenãhurmano matam’ manaha’ – the mind of the mind. Thus, he gives (Kena Upanishad: 1/5), ‘ÿëøˇÊÈ·Ê Ÿ ¬‡ÿÁà ÿŸ øˇÊÍ¢Á· the mind the faculty to think and contemplate. ¬‡ÿÁãÃ’ – ‘Yachchakshushã na pashyati yena chak- He is ‘prãnasya prãnaha’ – the breath of even shoonshi pashyanti’ (Kena Upanishad: 1/6), breath. Thus, he gives breath the faculty to sus- ‘ÿë¿˛UÙòÊáÊ Ÿ ‡ÊÎáÊÙÁà ÿŸ üÊÙòÊÁ◊Œ¢ üÊÈÃ◊˜’ – ‘Yachchhrotre- tain the body. He is ‘chakshushashchakshuhu’ – na na shrunoti yena shrotramidam shrutam’ the eye of the eyes. Thus, he gives the eyes the (Kena Upanishad: 1/7), ‘ÿà¬˝ÊáÊŸ Ÿ ¬˝ÊÁáÊÁà ÿŸ ¬˝ÊáÊ— faculty to see. He is ‘shrotrasya shrotram’ – the ¬˝áÊËÿÃ’ – ‘Yatprãnena na prãniti yena prãnaha ear of the ears. Thus, he gives the ears the fac- praneeyate’ (Kena Upanishad: 1/8).

18 Swaminarayan Bliss ◆ March 2009 The meaning of this is that we need tools will only result in misery. To attain true bliss, such as our eyes, ears and mind in order to see, the devas should attain the knowledge of who is hear and think; we need breath to breathe; we the root source of all energy.’ With this thought, cannot see, hear, think or live without these; Paramãtmã took the unusual form of a yaksha but this does not apply to Paramãtmã. His ener- (a deity). As they celebrated, the devas saw this gy is not dependent on anything. Although yaksha but could not recognize who it was Paramãtmã’s form is complete in all ways, with (Kena Upanishad: 3/2). Agni-deva (the deva of all divine organs, he is not dependent on tools fire) was sent to inquire further. Before Agni- like the eyes and ears to see or listen. If he deva could ask anything, the yaksha asked, wishes, he could see and hear without utilizing “Who are you?” (Kena Upanishad: 3/2.) any organs, because he is all-capable. Neverthe- ‘•ÁÇŸflʸ •„U◊S◊ËÁÖ ¡ÊÃflŒÊ flÊ •„U◊S◊ËÁÖ’ – less, he is also omniscient. For someone who ‘Agnirvã ahamasmeeti. Jãtavedã vã ahamasmeeti.’ knows all, what remains to be known? He – ‘I am Agni,’ he replied (Kena Upanishad: 3/4). always has an axiomatic, eternal and infinite The yaksha asked further, ‘ÃÁS◊¢SàflÁÿ Á∑¢§ energy. Also, despite the fact that he gives flËÿ¸◊˜?’ – ‘Tasminstvayi kim veeryam.’ – ‘What is countless jivas and ishwars the organs and fac- your ability?’ (Kena Upanishad: 3/5). ulty to see, listen, etc., his reservoir of energy ‘•¬ËŒ¢ ‚flZ Œ„Uÿ¢ ÿÁŒŒ¢ ¬ÎÁÕ√ÿÊÁ◊ÁÃ’ – ‘Apeedam sar- can never be exhausted. No matter how much vam daheyam yadidam pruthivyãmiti’ – ‘I can you give from infinity, infinity remains infinity. burn anything on earth,’ boasted Agni-deva Thus, the primary teaching is that Paramãt- (Kena Upanishad: 3/5). mã is the all-doer. Hearing this, the yaksha placed a blade of Even though Paramãtmã is the all-doer, one grass in front of him and asked him to burn it who, due to one’s arrogance, does not believe (Kena Upanishad: 3/6). Agni tried to burn it him to be so, and believes oneself to be the with all his might, but ‘Ã㟠‡Ê‡ÊÊ∑§ ŒÇœÈ◊˜’ – ‘Tanna doer is ignorant and foolish. This is like a dog shashãka dagdhum’ – ‘he could not burn the that walks under a cart thinking that it is he blade of grass’ (Kena Upanishad: 3/6). There- who is moving it. To explain this, this Upan- fore, embarrassed and disappointed, Agni ishad features a conversation between the dev- turned back without obtaining any information tas and a yaksha. about the yaksh. He told the devas, ‘ŸÒÃŒ‡Ê∑¢§ ÁflôÊÊÃÈ¢ ÿŒÃŒ˜ ÿˇÊÁ◊ÁÃ’ – ‘Naitadashakam vignãtum yade- THE DEVA-YAKSHA DIALOGUE tad yakshamiti’ – ‘I cannot understand who this Once there was a battle between the devas yaksha is’ (Kena Upanishad: 3/6). and the asuras. Due to the power of Paramãtmã Vayu-deva (the wind-god) was then sent. He the devas won. However, the devas forgot about also had the same conversation with the yaksha. the grace and the all-doership of Paramãtmã ‘What is your ability?’ the yaksha asked. and became arrogant. They began to boast, ‘I can blow away everything on earth!’ ‘•S◊Ê∑§◊flÊÿ¢ Áfl¡ÿÙ˘S◊Ê∑§◊flÊÿ¢ ◊Á„U◊ÁÃ’ – replied Vayu. The yaksha put a blade of grass in ‘Asmãkamevãyam vijayosmãkamevãyam mahi- front of him and asked him to blow it away. meti’ – ‘This victory is due to our own effort and Vayu tried, but it did not move at all. He tried strength. This is our own glory.’ Compassionate again with all his might, but the blade of grass Paramãtmã thought, ‘The asuras were overcome did not move even the slightest. His ego was through my grace, but now the poor devas have shattered. Embarrassed and disappointed, he been overcome by evil (asuri) instincts. If this did not even remember to ask the yaksha who arrogance increases, the victory over the asuras he was, and returned, crestfallen.

March 2009 ◆ Swaminarayan Bliss 19 When both these devas returned unsuccess- Gujarat, even to London.” Hearing this Yogiji ful, Indra himself prepared to go. But when Maharaj said, “What are you saying? You Indra reached the spot, the yaksha disappeared. shouldn’t say that. Shriji Maharaj is the all-doer. In his place, Indra saw a beautiful woman. It It is by his grace that satsang increases. Who are was the goddess Parvati. Indra asked her about we? If a dog walks under a cart and believes the yaksha. She revealed, “The yaksha was that he is moving it – then it is wrong. It is Shri- Paramãtmã himself. It is due to him that you ji Maharaj who does everything. Victory is by were victorious against the asuras.” Hearing his grace.” this, Indra realized that they had been falsely Guruhari Pramukh Swami Maharaj once arrogant and that the true glory is that of said, “Just like a puppeteer remains in the back- Paramãtmã’s since he is the all-doer. Indra ground and controls the puppets in a puppet humbly departed and Parvati disappeared. Indra show, Paramãtmã controls the strings of all. It is then informed the devas. Being the first devas to his great energy within us. That is why we are attain the knowledge of the all-doership of able to do whatever we do. Everywhere in the Paramãtmã, Indra, was considered to be the world it is by his energy that anything is done. greatest amongst them. Therefore we should remember that all the The essence of this conversation is that evil credit goes to him.” (asuri) instincts can only be overcome by the We should repeatedly reinforce this precept grace of Paramãtmã. Without his strength and of pratibodh. will nothing can be done to even a blade of One who imbibes this divine understanding grass. Therefore, one should never be arrogant. in their life also attains a reward just as divine. Let us now understand the means given in This is shown in this Upanishad. this Upanishad to grasp the essence of Paramãt- mã’s all-doership. THE REWARD: IMMORTALITY ‘•◊ÎÃÊ ÷flÁãÃ’ – ‘Amrutã bhavanti’ – ‘One ¬˝ÁÃ’ÙœÁflÁŒÃ¢ ◊Ã◊˜ attains immortality’ (Kena Upanishad: 1/2, ‘Pratibodhaviditam matam’ – ‘This statement 2/5). Immortality means ultimate liberation. can be understood through pratibodh’ (Kena Knowing Paramãtmã as the all-doer means that Upanishad: 2/4). one is free from ignorance, desires, evil-instincts Pratibodh are the precepts understood from and misery. However many activities a person the guru in order to understand Paramãtmã’s does, he does not feel the slightest burden of form and qualities. them. He doesn’t get tired or fed up. His ability The understanding of Paramãtmã’s all-doer- to work remains ever-fresh and continuously ship is exemplified in the guru’s life. Thus, he increases. He cannot be shaken by praise or strengthens this understanding in our lives insult. He always keeps a steadfast intellect. He through his words and actions. has attained liberation and is therefore In 1970, some devotees who were descen- absorbed in happiness, peace and supreme bliss. dents of Bhaga Doshi (a staunch devotee from On 4 July 2003, in Ahmedabad, at 11.00 Botad in the time of Bhagwan Swaminarayan) a.m., the head of the Gujarat Legislative Assem- had come to meet Yogiji Maharaj in Mumbai. bly, Prof. Mangalbhai Patel, came for Pramukh While meeting Yogiji Maharaj, they said, Swami Maharaj’s darshan. He asked Swamishri, “Swami! You have attained a great feat. You “How do you run all these 500 mandirs and have done what hadn’t been done even in Shriji spread satsang internationally so calmly?” Maharaj’s time. You have spread satsang outside Swamishri smiled, joined his hands and said, “I

20 Swaminarayan Bliss ◆ March 2009 don’t run them. It is Paramãtmã who runs The Upanishad then explains the importance everything. He is the all-doer. If we believe we of immortality. are the doers, then in some actions we will suc- ceed, and in others we will fail. Then we REALIZE THIS IN THIS BIRTH! become disappointed and lose heart. My guru Life is uncertain. No one knows when death Shastriji Maharaj taught that if we carry a pot will come. In such circumstances there can be of water on our heads, we constantly feel its no delay in understanding this. One can’t keep burden. But if we dive into water, we have tons peace on hold. One can’t wait for happiness. of water above our heads, yet we don’t feel the That is why the Upanishad says, ‘ß„U øŒflŒËŒÕ slightest burden. That is why we constantly ‚àÿ◊ÁSà Ÿ øŒflŒËã◊„UÃË ÁflŸÁc≈U—’ – ‘Iha chedavedee- believe that we don’t do anything, it is Paramãt- datha satyamasti na chedavedeenmahatee mã who is doing everything. That is how we vinashtihi’ – ‘One who has attained the above run this organization.” understanding has attained true liberation right On 20 July 1985, in London, as a mark of here. Otherwise one should be understood to their devotion, the devotees weighed Pramukh have suffered the greatest loss’ (Kena Upan- Swami Maharaj with sugar-crystals, and in turn ishad: 2/5). weighed the sugar crystals with gold. Therefore, we should put aside our laziness Swamishri’s address on this occasion reflects his and negligence. We should surrender to a guru, feelings and understanding. Swamishri said, accept his precepts and thus attaining the grace “First, I bow to Parabrahman Sarvãvatãri Purna of Paramãtmã we should attain immortality in Purushottam Bhagwan Swaminarayan, who this very life. gave me this body. Second, I bow to my gurus Shastriji Maharaj and Yogiji Maharaj, who ©UÄÃÊ Ã ©U¬ÁŸ·Œ˜ – THIS IS THE ESSENCE blessed me and accepted me. Without their In this way, Paramãtmã is the all-doer. He is grace I would not be standing here. Nothing the one who gives the indriyas and antahkaran happens without Paramãtmã’s grace. The belief their ability. We should not be falsely arrogant that ‘I am doing this’ is false. Paramãtmã is the and believe that ‘I am the sole doer’. Thus, giv- all-doer. Even a dry leaf does not move without ing the disciple the key to liberation and peace, his wish. Without the grace of Paramãtmã, no the guru concludes, saying, ‘©UÄÃÊ Ã ©U¬ÁŸ·Œ˜’ – one is capable of doing or saying anything. ‘Uktã ta Upanishad’ – ‘This is the essence. This is Everything is created, sustained and destroyed the Upanishad. I have passed it on to you’ by Paramãtmã’s energy. If we understand this (Kena Upanishad: 4/7). Thus, we have obtained glory then we will no longer be egoistic. With- the essence of the root source of all energy in out Paramãtmã’s energy, even a roasted this Upanishad. ◆ popadom cannot be broken.” That same day, someone came to meet Swamishri and insulted him with inappropriate words. Nevertheless, there was no disturbance in Swamishri’s feelings. He remained in the same internal state of bliss during the insult as he had during the grand honour in front of thousands of devotees just a few hours earlier. This is the astounding result of understanding that Paramãtmã is the all-doer.

March 2009 ◆ Swaminarayan Bliss 21 VICHARAN 1 to 31 January & 1 to 8 February 2009 Surat, Atladara (Vadodara)

11 January 2009, Surat: Poshi Punam, faith and sacrifice for God, scripted by Jayendra 200th Diksha Anniversary of Gunati- Vinchhi, was performed by youths. A new pub- tanand Swami lication, Prasangam, written by Sadhu Priyadar- More than 10,000 devotees had pilgrimaged shandas was inaugurated by Swamishri. by foot from different suburbs to the mandir for Swamishri also blessed Narayanprasad Swami Swamishri’s morning puja darshan. Children for achieving the ‘Lifetime Achievement Award’ sang bhajans, presented a speech and story, in the faculty of art. Thereafter Swamishri was recited Swamini Vato and performed a skit in garlanded by senior sadhus. Finally, Swamishri Swamishri’s puja. blessed the assembly, “Man does not know of In the evening satsang assembly more than the glory of God and thus does not become a 35,000 devotees were present. The assembly recipient of his power. Such a beautiful world programme was themed upon the ‘Future of he has created. His creation cannot be totally BAPS’ and presented by BAPS children and understood through our intelligence. Science youths. Finally, Swamishri blessed the mam- has made great advancements, but it cannot moth assembly, “In everything one requires faith create what God has done. So, one who in God and trust in a bona fide sadhu. With that becomes a devotee becomes a recipient of God’s one can achieve the impossible. Who had power…” thought that science would advance so rapidly? However, we see planes flying in the air. God is 18 January 2009, Jhadeshwar (Bharuch) the father of science. He has a broad vision to A series of discourses on Vachanamrut was liberate countless souls. Yogiji Maharaj so delivered by Brahmadarshan Swami. Finally, in wished and satsang flourished in India and the evening satsang assembly Swamishri abroad. When he spoke one felt it was not pos- blessed, “When one becomes a devotee of God sible, but we see it to be a reality today. Yogiji one attains peace in this world and Akshard- Maharaj had noble thoughts…” ham. It is through spiritual knowledge that one attains them. Without true knowledge one can- 14 January 209, Surat; Uttarayan not understand the truth. One should ceaseless- The evening assembly was in celebration of ly engage oneself in listening to spiritual dis- Uttarayan. Traditionally, it is a day of kite-flying courses, kirtan and bhajan. Whatever worldly and donations. But with the severe economic happiness one experiences is due to the pres- recession in the diamond houses thousands ence of atma within. Liberation is attained were affected. Bearing the financial hardship of through knowledge of God.” devotees in mind Swamishri had instructed that no arrangements for receiving donations be 22 January 2009, Jhadeshwar (Bharuch) made and that only a satsang assembly would After concluding his morning puja be arranged. Swamishri performed the pratishtha rituals of A drama, ‘Guru Dakshina’, on the theme of two BAPS hari mandirs: Jolva and Karantha.

22 Swaminarayan Bliss ◆ March 2009 25 January 2009, Vadodara edge given by God the more we experience In the evening satsang assembly children of peace within…” BAPS Vidyamandir (school) performed tradition- al dances and delivered speeches. Finally, 1 February 2009, Vadodara Swamishri blessed the assembly of devotees, Prior to his morning puja Swamishri per- “Those who take the path of bad company spoil formed the foundation-stone laying rituals of their academic performance, life and family. pujan, arti and mantra-pushpanjali for the Those who do satsang progress and become shikharbaddh mandir in Mahuva. The senior happy. Satsang comprises of four things: (1) God sadhus had completed the preliminary rituals who is truth and eternally existing, (2) Sadhu, before Swamishri’s arrival. Swamishri blessed (3) Shastras, and (4) Dharma. When one obeys the devotees of Mahuva and said, “The mandir and follows these four things one experiences will be one of the best. Maharaj will liberate peace in one’s life, family, responsibility and busi- you all and take you to Akshardham…” ness….” The Akshar-Purushottam Chhatralay (APC – hostel) in Atladara was celebrating its silver 28 January 2009, Vadodara jubilee on this day. The students of the hostel Swamishri performed the pratishtha rituals sang bhajans in Swamishri’s puja. of murtis to be installed in the newly built BAPS In the evening Swamishri arrived for the hari mandir at Viramgam and the re-pratishtha silver jubilee celebration of APC. A traditional of murtis for the hari mandir in Nenpur. dance was in progress on stage. A brief video showed clippings of 25 years of APC. A 31 January 2009, Vadodara; Vasant drama, ‘Navyugnu Nirman’, written by Yogen- Panchmi Celebration dra Swami was enacted by youths. Thereafter The Vasant Panchmi celebration assembly Swamishri was honoured with garlands by theme was agna, upasana, sadbhav and paksh. senior sadhus. In all 1,350 students had stayed Ishwarcharan Swami, Viveksagar Swami, Dr and graduated from the hostel. Finally, Swami and Mahant Swami discoursed on the Swamishri blessed the assembly, “Through the four subjects. On Swamishri’s arrival a tradi- hostel one’s life is transformed, enriched with tional dance by youths and a procession of the values and a feeling of pride and glory is murtis of Akshar-Purushottam Maharaj were gained. Yogiji Maharaj was a great sadhu who performed and carried out. Swamishri inaugu- dreamed and wished of such things. Shastriji rated two publications: Ham Pahachane by Maharaj built mandirs to establish the knowl- Aksharjivan Swami and Shatanand Muni’s Hari edge of Akshar-Purushottam. Yogiji Maharaj Gita. After the garlanding ceremony Swamishri fostered that knowledge immensely and that is blessed the assembly, “Shastriji Maharaj spread why he made great wishes. The thought of the mission of Shriji Maharaj. Yogiji Maharaj establishing a chhatralay was his. The first one fostered it and today through their wishes it was in Vidyanagar. He called it a college of has spread in India and abroad. Many types of brahmavidya. Where there are no values, the work are done in the world, but those that effects of bad company takes over. Today’s please God are of honour to us. Worldly cele- youths are interested in drinking, gambling brations are for entertainment and joy but they and immoral behaviour. That was why Yogiji do not bring peace to our soul. For inner peace Maharaj desired for the establishment of chha- one must take refuge in God and offer devo- tralayas. Through them one is saved from tion to God. The more we imbibe the knowl- kusang. The youths (who presented the stage

March 2009 ◆ Swaminarayan Bliss 23 programmes) have been inculcated with values will feel happy and joyful, because they are and that is why they have presented what we divine. By listening to them with devotion one have seen today…” will experience joy. Shriji Maharaj established the sampradaya and gave the knowledge of 3 February 2009, Vadodara Akshar-Purushottam. Shastriji Maharaj studied Swamishri performed the murti-pratishtha it and confirmed it to be true…” rituals of murtis for BAPS hari mandir in Jesing- At 7.30 p.m. the Suvarna Tula programme pura, and the re-pratishtha of murtis for the commenced with pujan, on Swamishri’s behalf, hari mandir in Antoli and Nilkanth Varni for by Viveksagar Swami of the murtis of Harikrish- New York mandir. na Maharaj and Shastriji Maharaj. The murtis were placed on the tula (scale). Swamishri 8 February 2009, Vadodara placed small sugar crystal bags on the scale. In the morning and evening a shibir on the Then all sadhus and devotees placed sugar crys- Vachanamrut was conducted by Brahmadarshan tal bags on the scale. Swamishri remained seat- Swami. ed, giving darshan to all. The celebration The highlight of the evening satsang assem- induced joy and devotion in the hearts of all. bly was the tula (weighing) of Shastriji Maharaj. Sixty years ago, in 1949, Shastriji HIGHLIGHTS: JANUARY Maharaj’s Suvarna Tula was held in Atladra. He SURAT was weighed against sugar crystals and after 4. Over 35,000 devotees and well-wishers Shastriji stepped down from the balancing scale attended the Sunday satsang assembly. jewellery and gold were placed by devotees. To 5. Seven hundred female devotees observed commemorate that occasion a giant scale was a waterless fast and pilgrimaged by foot to arranged on stage with the utsav murti of Sha- mandir. triji Maharaj seated on one pan. The stage back- 7 & 12. Mass satsang initiation ritual of drop was a scene from Dada Khachar’s darbar. babies by Swamishri. On Swamishri’s arrival Kothari Rajeshwar 8. Rural Day celebration in which devotees Swami explained the glory and importance of from rural areas pilgrimaged by foot to mandir. the tula celebration. Thereafter Swamishri was honoured with garlands by senior sadhus. Then JHADESHWAR Swamishri blessed the assembly, “You have all 22. Mass satsang initiation ritual of babies got the auspicious thought of celebrating and by Swamishri remembering the suvarna jayanti (golden birth anniversary) of Shastriji Maharaj. The life inci- VADODARA dents of God and celebrating his glory bring 28. Celebration of Shikshapatri day. peace to one’s soul. One may attain any object Celebration of Brahmanand Swami day. of this world but one will not experience inner Celebration of Nishkulanand Swami day. peace. But God’s incidents, bhakti and service 3 Feb. Celebration of Guru Hari day. to him imbues one with peace. 4. Celebration of Nilkanth Varni day. “A devotee of God finds no happiness other Celebration of Shri Hari day. than in God. He finds nothing besides God to be Celebration of Yogiji Maharaj day. ◆ the best. One should read our shastras. Read the Vachanamrut and Swamini Vato. Listen to - Gujarati text: Sadhu Priyadarshandas the Bhagvat, Bhagvad Gita and Upanishads. You Translation: Sadhu Vivekjivandas

24 Swaminarayan Bliss ◆ March 2009 BAPSBAPS NEWS NEWS

SILVER JUBILEE CELEBRATIONS OF BAPS SWAMINARAYAN CHHATRALAY 31 January to 1 February 2009, Atladara, Vadodara, India

Presentation by Chhatralay students Sadhus and students honour Swamishri with a garland

grand two-day celebration was held Swami on topics such as character-building, on 31 January and 1 February 2009 cultural values and hard work. A to mark the Silver Jubilee of the One of the special guests over the two days BAPS Swaminarayan Chhatralay at Atladara, was Dr Kamlesh Lulla, the Chief Scientist and Vadodara, in the presence of Pramukh Swami Deputy Director of NASA in Houston, USA. Maharaj. The Chief Guest of the event was Dr Many past students had come from different Rameshchandra Goyal, Vice-Chancellor of M.S. parts of India as well as from USA and Aus- University, who emphasized the need of sacred tralia to celebrate the last 25 years of the BAPS knowledge as an integral part in moulding the Chhatralay in which they had enriched their lives of students and that the BAPS Swami- lives with values of Discipline, Dedication, narayan Chhatralay caters for the all-round Determination and Faith in God. development of youngsters. Beginning in 1983 with less than 30 stu- The Silver Jubilee Celebrations concluded in dents, the Atladara Chhatralay was, in fact, the the presence of Pramukh Swami Maharaj who first ever inaugurated by Pramukh Swami has selflessly inspired, encouraged and guided Maharaj. Since then, it has developed gradually hundreds of students towards higher values with an annual intake of over 150 students liv- throughout the last 25 years. The students per- ing in a modern purpose-built campus just formed a colourful and lively traditional folk across the road from the BAPS Mandir. dance, and a drama on how to avoid the evil The Silver Jubilee Celebrations comprised influences of kusang. three sessions featuring light-hearted skits and The Silver Jubilee Celebrations brought meaningful debates on various topics that also together old and young students who have showed how to balance studies with satsang. shared a common experience over the past 25 The sessions were capped with inspiring talks years. The event itself was a memory to cherish from Mahant Swami, Dr Swami and Viveksagar for a lifetime. ◆

March 2009 ◆ Swaminarayan Bliss 25 MASS VEDIC MAHAPUJA CEREMONY 21 February 2009, BAPS Swaminarayan Mandir, Ahmedabad Standards 10 and 12 Board Exams and college students. The main mahapuja ceremony was per- formed on stage by sadhus, while each of the students seated in the audience also participat- ed by performing the Vedic rituals. Prayers were offered to Bhagwan Swaminarayan, devas and gurus by and on behalf of the students for success in their forthcoming exams. Following the mahapuja ceremony, there was Arti during the Vedic mahapuja ceremony a speech inspiring confidence and positive ver 1,200 kishores and kishoris par- thoughts in the students in the final run up to ticipated in the collective Vedic their exams. The assembly concluded with a OMahapuja ceremony held at BAPS motivating video show, depicting that a person Shri Swaminarayan Mandir, Ahmedabad, on can achieve whatever targets he sets. Saturday, 21 February 2009. The students left with the message that This annual prayer assembly is held primari- prayers and efforts will bring success and peace of ly for the benefit of students appearing for their mind. ◆ APC VIDYANAGAR ANNUAL DAY 22 February 2009, Akshar Farm, Anand two youths who are placed under a variety of financial ad mental burdens. The story showed a poor satsangi youth who is able to cope with all the mental, physical, financial and social pressures in his life due to his faith in God. However, another youth, who has only fleeting contact with satsang and little faith in God, breaks down mentally under the pressure of social responsibilities. The story goes on to reveal how, through prayer and reinforcement Traditional dance by Chhatralay students of satsang he had been exposed to, the second he BAPS Chhatralay in Vidyanagar cel- youth is able to recover. ebrated its 45th Annual Day on Sun- Thereafter, youths of the Chhatralay were Tday 22 February 2009, with a special awarded prizes for their academic achievements programme in the presence of Pujya Mahant and for their performances in the various activi- Swami and Pujya Tyagvallabh Swami and over ties of the Chhatralay. 3,000 present and past studentss and devotees. The assembly concluded with an inspiring The main feature of the assembly was a address by Mahant Swami, who spoke about drama entitled ‘Katha Manni, Vyatha Manavni’ maintaining faith in God in all situations to help written by Jnanratna Swami. The drama depict- one cope with the ups and downs of life. ed the vastly different outcomes in the lives of ◆

26 Swaminarayan Bliss ◆ March 2009 SHILANYAS RITUALS OF MANDIR IN MAHUVA Shastrij Maharaj had wished to build a shikharbaddh mandir in Mahuva, the birthplace of Bhagatji Maharaj. To fulfil this wish, a grand mandir has been planned on a seven-acre site on the outskirts of Mahuva. (Above) Swamishri performs pujan of shilas for the shilanyas ceremony of the new mandir (Atladara, 1 February ’09). (Below) Senior sadhus and devotees perform the shilanyas ceremony in the presence of 5,000 devotees in Mahuva, 19 February 2009. SWAMISHRI’S VICHARAN (Above) Swamishri greets the devotees during morning dar- shan in Bharuch (22-1-2009). (Below) Swamishri performs morning puja on the occasion of Vasant Panchmi celebration (31-1-2009). (Inset) Swamishri welcomes and honours Jyotish-pithadhishvar Shrimad Shankaracharya Shri Madhavashramji of Joshimath to BAPS Swaminarayan Mandir, Atladara (3-2-2009).

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.