Annual Subscription Rs.

60
March 2010
 1 2

3 4

5 6
SWAMISHRI’S VICHARAN, DECEMBER 2009
1. Swamishri performs murti-pratishtha arti of the murtis for new BAPS hari mandirs in Pipalav, Verakhadi and Boriya (Bochasan, 2 Dec.).
2. On his arrival Swamishri blesses the students of the Akshar Purushottam Chhatralaya (APC) and local devotees (Vidyanagar).
3. Swamishri blesses the Sunday assembly after children performed a drama, ‘Jivishu Swamine Mate’ (Vidyanagar, 6 Dec.).
4. Thousands of students and devotees seated in the Sunday assembly (APC, Vidyanagar, 6 Dec.).
5. Swamishri blesses the audience during the APC Annual Day assembly (Vidyanagar, 13 Dec.).
6. Swamishri performs morning puja on the grounds of APC, Vidyanagar.
 March 2010, Vol. 33 No. 3

CO NTENTS FIRST WORD

Swaminarayan History
4 Shri Hari’s Rapport with One of several reasons of God’s birth on earth
Gunatitanand Swami in Hinduism is to fulfil the wishes and devotion
Releasing Swami’s trapped foot...
of devotees. Shriji Maharaj travelled in Gujarat
Bhagwan Swaminarayan for 30 years, celebrating festivals, discoursing
7 Shri Hari’s Care for Children
and fulfilling the wishes of his paramhansas and
9 Spiritual Fulfilment of Maharaj’s
Female Devotees devotees. He transformed and liberated them
11 Through Thick and Thin through his divine love and preachings.
13 The King of Kings On one occasion, Shriji Maharaj was having
15 Maharaj: The Shining Moon lunch at Hirabhai’s house in Jaliya. At that time,
Spirituality Hirabhai’s mother mused that if she had a child
16 Swarupnishtha like Maharaj she would daily bathe and feed him.
Shriji Maharaj’s true, divine and supreme
form... Maharaj read her thoughts and decided to fulfil her
wish there and then. Shri Hari stopped eating, drank
Philosophy – Swaminarayan Vedant
a little water and got up expressing discontent.
20 The Chãndogya Upanishad, Part 2
Vedic tradition of education... Hirabhai’s mother asked, “Why have you got
up without finishing your meal?” Maharaj replied
Vicharan & Inspiring Incidents
24 Pramukh Swami Maharaj’s Vicharan; with a grimace, “I don’t want to stay here for even
Living with Swamishri one minute!” “But what’s wrong?” she asked.
BAPS News “If you call me by saying, ‘Come here, son,’ I
26 The Swaminarayan School: Second shall stay,” Maharaj explained. The lady of the house
Rank in Independent Schools League turned shy and quiet. “How could she say that to
Table, London him when she reveres him as God,” she thought. Shri
26 Medical and Eye-Care Camp for Tribal Hari left and proceeded towards the village outskirts.
Citizens Behind him, a growing crowd of confounded and
grieving devotees followed, pleading him to stay. A
Website: www.swaminarayan.org
local villager told Maharaj, “Why are you being so
E-mail: [email protected]
cruel and apathetic? Your devotees are crying behind
you and you don’t care to turn back.” Shri Hari told
him that he would if the lady merely said, “Come
Founder: HDH Pramukh Swami Maharaj,
Editor: Sadhu Swayamprakashdas,
here my son.” The local man turned to Hirabhai’s
Contributors: Sadhu Vivekjivandas, Sadhu Amrutvijaydas, mother and chided her, “What is there for you to
Designer: Sadhu Shrijiswarupdas
Published & Printed by: Swaminarayan Aksharpith, Shahibaug, lose in saying what Maharaj wishes?” The lady
Ahmedabad–380 004. India.
SUBSCRIPTION RATES
retorted, “But, he is God! How can I address him
Outside India (By Air Mail) India as such!” By then Shri Hari had reached the village
Rupees Pounds US Dollars Rupees
1 Year 400 6 10 60 outskirts. The lady realized that Maharaj would
2 Years 800 12 20 110
3 Years 1200 18 30 160
not return, so she breathed with courage and said,
Website: www.swaminarayan.org, E-mail: [email protected] (contd. on p. 6)

March 2010 Swaminarayan Bliss 3

SWAMINARAYAN
AN HIS
H
HISTORY:
ISTO
ISTO
ORY
RY:: TRANSLATION:
TRA
ANS
NSLA
LA
ATI
TION
ON:: SADHU
ON SA VIVEKJIVANDAS

Shri Hari’s Rapport with

Gunatitanand Swami
In the last instalment,
Shri Hari visited Gadhadi at the invitation
of Amba Sheth. He hosted Maharaj and 300
of his sadhus for lunch. After returning to
Gadhada, Damodarbhai, a devotee from
Ahmedabad, gave a letter to Shri Hari. The
letter contained shocking news…

THE
TH E WA
WAYSYS OF
OF EVIL
EVIL MEN
MEN “So, Muktanand Swami was saved because of your
Shri Hari had told Shukmuni Swami to read grace. But the evil tendencies in some people have
the letter given by Damodar Patel of Ahmedabad not changed. They have however been restrained to
aloud. As the contents were revealed they shocked some measure by the strict enforcement of law and
all. The letter said, “There are still many enemies order by the British. In this case, the evil-minded
of our sadhus lurking around in Ahmedabad. The had reared their head in a devious way.”
morning after Janmashtami, Muktanand Swami was After listening to the letter, Shri Hari closed
performing his puja rituals. At that time someone his eyes in prayer, repeating the name of God,
brought food and other items wrapped in paper “Hari, Hari.” Then he dictated a reply addressed
for offering to the deity. One of them contained to Damodarbhai: “Those who are diabolical
morthuthu (a poisonous herb). The morthuthu will never give up their tendencies, and so we
was disposed of by burying it deep in the ground. should never give up our virtues and saintliness.
Then Ravaji opened a small packet of abil powder Muktanand Swami was saved because of his
and mixed a little with sandalwood paste for pujan saintliness. God is the all-doer. He will always
of Thakorji. Then he worshipped Thakorji with it save and protect the good.”
and applied the sanctified sandalwood paste on The letter was dispatched to Damodarbhai.
Muktanand Swami’s forehead. Shortly thereafter, Then Maharaj spoke to the senior sadhus about
Muktanand Swami experienced a burning sensation Muktanand Swami’s saintliness and pure life.
on his forehead. Ravaji too experienced a burning
sensation in his hands. Instantly someone rubbed MAHARAJ’S ONENESS WITH SWAMI
off the sandalwood paste on Muktanand Swami’s Once, Maharaj suddenly uttered, “Take it out
forehead with a wet towel. His skin had turned gently or else it will break.”
red, but still Muktanand Swami continued with Brahmanand Swami was startled at Maharaj’s
his discourse, till he finished. Then he told Ravaji strange words. So, he asked, “Maharaj, what are
that there was a poisonous thing mixed with the you saying and who are you speaking to?”
sandalwood paste. When Ravaji opened the packet Shri Hari called his attendant, “Brahmachari,
of abil powder he realized that someone had added remove my foot or else it will break.”
a potent poison in it. He immediately buried the Mulji Brahmachari stood bewildered. He said,
packet in the ground. “Maharaj, you are sitting comfortably on a cot.

4 Swaminarayan Bliss March 2010

There’s nothing wrong with you, yet you tell me not take shelter by a pile of straw bales. Engage
to remove your foot. What is the problem?” yourself in austerity as much as possible. At night,
There was an expression of fleeting pain on sleep in a desolate place where you cannot even
Maharaj’s face. Shri Hari replied, “My abode’s hear the sound of barking dogs.”
foot had got stuck in a recess between rocks in Haridas Swami, a paramhansa of Shri Hari,
the River Ghela, but now it has been freed.” found the rules too stringent. He felt he would
No one understood what Maharaj had said. be unable to follow them. So, he decided to leave
So, Brahmanand Swami requested, “Maharaj, can the Satsang fellowship. Yet, at the same time,
you clarify what you mean.” Shri Hari looked at he aspired to continue following the principle
Gopalanand Swami and revealed, “Nirgunanand disciplines of a sadhu. He further resolved not to
Swami of Bhadra, the one whom I had initiated as lapse in his supreme faith for Maharaj and divinity
a sadhu at the yagna in Dabhan and named him for Satsang. Haridas went to Maharaj and confessed
Gunatitanand Swami, was bathing in the river Ghela his thoughts. Shri Hari smiled and said, “You have
along with Krupanand Swami. Then unexpectedly, been shaped by Satsang in such a way that you will
his foot got wedged in the gap between some rocks. not like it elsewhere. But since you have decided to
That was why I was saying ‘Remove my foot’.” go, I cannot force you to stay. In this Satsang one
Gopalanand Swami knew that Maharaj was in has to renounce all feelings associated with one’s
constant rapport with Gunatitanand Swami, and body and mind.” The sadhu bowed in respect to
that was why he identified Swami’s experience Shriji Maharaj and took leave of Satsang.
to be his own. The assembly, too, realized this A few days later, Maharaj celebrated the Jal
unique relationship. Jhilani Festival of 1820 (A.S. 1876). Thakorji was
A little while later, Gunatitanand Swami taken to the River Ghela for a bath, and five artis
arrived with Krupanand Swami. Maharaj called were performed. Maharaj also bathed and played
Gunatitanand Swami closer to see his right foot. with the devotees and sadhus. Thereafter, Shri Hari
Swami’s foot was bruised, and Maharaj showed it put on white clothes and returned on his Manki to
to others. Then Maharaj asked him, “Swami, what Dada’s darbar. Here, Maharaj sat under the neem
had happened? How did you hurt your foot?” tree and held a spiritual assembly. Brahmanand
Krupanand Swami replied instead, “Swami’s Swami requested Maharaj to rest, but he refused
foot had got stuck between rocks in the River because it was ekadashi. Then Maharaj inspired
Ghela. At that time he was remembering you and on ekadashi day that all should restrain their
uttering your name. And when he was pulling his mind and senses from indulging in worldly things
foot out it got bruised.” and instead anchor them to God. While Maharaj
was discoursing, Haridas Swami, who had left
A NEW CHAPTER FOR SADHUS Satsang, arrived. Shri Hari called him closer.
Shri Hari introduced new resolutions from Haridas prostrated with difficulty before Maharaj.
time to time for his paramhansas to abide by. They He came closer, bowed his head at Maharaj’s feet
were to test their spiritual faith and morality, and broke down crying. Shri Hari pacified him by
purify them by removing the dross of swabhavs stroking his head with his hand. When Haridas
and strengthen them spiritually. A few days earlier calmed down, Maharaj enquired, “Sadhuram, tell
Maharaj had given a new order to follow. He had me what happened to you all this while?”
also dictated it to Shukmuni Swami, and asked Distraught, Haridas replied, “Maharaj, either
him to send the letter to the senior sadhus. The you erase my faith in you or you accept me into
content of that letter read, “All my paramhansas Satsang and keep me with you.”
should tolerate cold, heat and rain. You should Maharaj replied, “Sadhuram, I cannot dissolve

March 2010 Swaminarayan Bliss 5

your faith. To do that you would have to associate ‘Swaminarayan, Swaminarayan’. Immediately a
with bad company.” few bawas staying there came up to me. “Whose
Haridas barely managed to remain seated. sadhu are you and what name are you chanting?”
With his sobs intensifying, he suddenly collapsed they asked. I replied, “I am a sadhu of Bhagwan
to the ground. His upper cloth fell off, exposing Swaminarayan, and I am chanting his name. If it
the severe persecution he had gone through. To disturbs you then I shall chant it in my mind. But
everyone’s horror, his body was battered and they became livid at the name of Swaminarayan.
bruised. In some parts, his skin and flesh hung They roared, ‘Give up the name of Swaminarayan
loosely on his back. Shri Hari got up instantly or else we will burn you and kill you!’ But I paid no
and sat down before him. He gently stroked him heed to their words. I simply retreated to a corner
with his hand and asked, “Tell us what happened? and continued chanting your name. Then the bawas
Who inflicted these wounds on you?” For a few became more infuriated. They took their pincers and
moments Haridas could not say a word. Instead, heated them in a small kiln. And they threatened
he broke down crying furiously. Everyone was me, ‘Oye, stop uttering the name of Swaminarayan!
shaken badly by the sight. Shri Hari was still Do you see these pincers? We will strike you and
stroking and consoling Haridas. Then Maharaj burn your body.’ So I stopped saying your name
assured him, “Sadhuram, you stay with me. There aloud and started saying it in my mind. But when
is no need to fear or worry now. But, tell me how they saw my lips moving they knocked me to the
it all happened. Who tortured you so terribly?” ground and started branding my entire body with
Haridas soon regained his composure and replied, the red hot pincers. The searing pain was too much
“Maharaj, the day I left you, I started travelling from to bear. But I could not help saying ‘Swaminarayan’
village to village. I used to stay at the village square, aloud. The more I said your name, the more they
in a rest house, at a mandir of Shankardev or in the attacked me. Then I lost consciousness. After that
open, always chanting your name. Whoever I met, I they all returned to their places to retire for the
spoke about your glory and inspired faith in them.” At night. When I came around I opened my eyes. I saw
that juncture Haridas tired. Maharaj asked for water a bawa sitting besides me. He was gently stroking
and gave it to him. But Haridas asked, “Maharaj, is it my body with his hands to relieve me of my pain.
not the day of observing a waterless ekadashi (fast)?” He gave me water to drink and asked, ‘Sadhuram,
Maharaj answered, “Yes, but not for you. You drink where were you heading to?’ I replied, ‘I had left
the water. It is an order.” Haridas drank the water Gadhpur, but now I wanted to return.’ My body was
and felt at ease. burning painfully with the branding of hot pincers.
I was bleeding all over. I was in no condition to lie
“GIVE UP THE NAME OF SWAMINARAYAN” down to sleep. So, I sat all night doing your bhjan.
“Maharaj, I arrived at a small village,” Haridas Then early next morning I left, and have just about
continued. “There was a Ramji Mandir. It was managed to arrive here before you.”
10 p.m., and I decided to spend the night there. (Contd. next issue)
From Gujarati text of Bhagwan Swaminarayan
I hung my joli on the wall and started chanting by H.T. Dave
(First Word. Contd. from p. 3) Then, she milked the buffalo before Maharaj’s
“Come here my son!” Instantly, Shri Hari turned eyes and offered the milk to him. On drinking
back and returned to her home. it, Maharaj exclaimed, “It is sweet as sugar!
Daily, she served him with a variety of meals Name the buffalo, Sakariya (the sweet one).”
and the finest milk from one of her buffaloes. Shri Hari stayed at Jaliya for forty-five days
Once Maharaj told her that she had added sugar and accepted the devotion and service of Hirabhai
crystals to the milk so he would not have it. The and his family.
lady replied that the milk was naturally sweet. Translated from Adbhutanand Swami’s Talks

6 Swaminarayan Bliss March 2010

BHAGWAN SWAMINARAYAN: SADHU NITYAMUNIDAS, SADHU SIDDHAYOGIDAS, SADHU YOGANANDDAS

Shri Hari’s Care for Children

even with his arm fully outstretched, he was too
short to reach Maharaj. A sadhu saw the boy and
approached him. He picked him up and the boy
extended his arm to present the cucumber to
Maharaj. Bending low, Maharaj reached down
from the elephant and took the cucumber. He was
touched by the boy’s simple, yet lovingly offered
gift. With no regard for public approval, Maharaj
began to eat the cucumber while seated atop the
elephant in the midst of the procession! Maharaj
was not worried about what the king would think;
he only cared about fulfilling the wish of his small
child-devotee.
Sadguru Muktanand Swami knew how much
Maharaj cared for children and so described him
as bal sanehi. Thus, not only did Maharaj have
great love for children, but children also had great
love for Maharaj. The following stories illustrate
this.
%%%
Shriji Maharaj pleases the young child by giving him his sacred hair
Once, Maharaj was in Gadhada getting ready

A
jubilant and vibrant atmosphere to have his head shaved. A ten-year-old boy had
pervaded the city of Junagadh. Flags come to see Maharaj. He loved Maharaj dearly.
and banners lined the streets while The boy told the barber, “Once you have finished,
the sounds of trumpets, drums and bells could please give me some of Maharaj’s sacred hair.”
be heard from miles away. Hundreds of Kathi The barber agreed.
Darbars paraded on their elegantly decorated The barber carefully shaved Maharaj’s head
horses. Some fired their rifles in the air to while the child eagerly waited. After completing
honour and celebrate the arrival of Bhagwan his job, the barber cleaned the area, put the hair
Swaminarayan, who was seated regally atop a into a bag, and hurriedly walked away. He had
decorated elephant. The entire city, including forgotten his promise to the boy. The boy was
the King of Junagadh, eagerly watched as unable to stop him and so began to cry.
Maharaj crossed their city in a splendid Maharaj saw the boy and went up to him. He
procession. placed his hand on the boy’s back, and asked, “Why
At the height of the celebration, a small boy are you crying?” The innocent child revealed his
ran from the crowd into the march of horses wish and what had happened. Maharaj said, “Oh,
and musicians. He was holding a small, fresh, is that why you are crying? Here, let me give you
cucumber in his hand and wanted to give it to some hair.” Maharaj reached for his fine shikha,
Maharaj. As he weaved through the crowd he cut the end of it, and gave the strands of hair to
neared Maharaj’s elephant. He jumped, but the boy. The boy began to jump up and down with

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joy! Throughout his life the child never forgot if you make such a plain offering? Will Maharaj
Maharaj‘s timely affection. even accept them? Even so, just eat one. There is
Maharaj understood the subtleties that made still the entire basket to offer.”
children happy. Moreover, he understood their He battled his mind. He thought, “Maharaj will
language and minds, and he was sensitive to their undoubtedly accept my offering because he loves
feelings. children. He feels that even our simplest, sincere,
%%% offering matches any other.” The boy continued
Once, in Gadhada, a snake slithered towards his journey towards Vartal. On the way, he battled
the seated devotees. Maharaj dashed towards his mind numerous times. Finally, he reached the
it as soon as he saw it. At the same time, a assembly in Vartal.
seven-year-old child came to touch his feet. Maharaj called Shaluk near and asked, “What
In his haste, Maharaj pushed the child aside. have you brought in your basket?”
Bhaguji and Mulji caught the snake and took it Shaluk timidly replied, “Melons, Maharaj.”
away from the mandir. Everyone was relieved Maharaj eagerly said, “Let me have one.”
that the snake had been caught. Maharaj then Hesitantly, Shaluk looked towards the sadhus
remembered the young child who had been hurt and devotees. Then he slowly took out a melon
in the frenzy. He called the child to comfort and offered it to Maharaj. Maharaj knew about
him and gave him two ripe mangoes. Although Shaluk’s fight against hunger and his mind
Maharaj had simply intended to save the boy, he to bring the melons to Vartal. Maharaj was so
still wanted to do something to make the child touched by his sentiment that he ate an entire
smile. melon in the assembly. He was pleased with
%%% Shaluk’s determined devotion and rewarded him
Maharaj took children’s innocence in stride. with a basketful of sakar (sugar crystals).
Once, Paravatbhai’s son, Megho, bit Maharaj %%%
while playing; and Dada Khachar’s son, Bava, Maharaj even imparted the highest form of
often sucked on Maharaj’s toe! spiritual knowledge to young children. Dada
In addition to all of this, Maharaj inspired Khachar, one of Maharaj’s greatest devotees,
the highest character traits in young children. A had loved Maharaj since he was a young child.
boy named Shaluk Pagi from the small town of When Dada Khachar was seven, Maharaj often
Mahudiyapara, near Vartal, had grown melons on called him to teach him kirtans, talk about the
his farm. As they were growing, Shaluk decided shastras and to tell him about the glory of God’s
that he would first offer them to Maharaj before avatars. When Dada Khachar asked Maharaj,
eating any himself. As soon as the melons were “Maharaj, you talk about the avatars, but who
ripe, he filled a basket and left for Vartal to meet are you?” Maharaj replied, “I am the source of
Maharaj. On the way, he became hungry. He all avatars, Purushottam Narayan.” Hearing
looked at the melons and his mouth began to Maharaj say this always made Dada Khachar
water. He stopped under a tree and looked at a very happy.
delicious green-yellow melon. As he was about to Whether it was fulfilling a wish, accepting
eat it, he stopped himself thinking, “What are you their devotion, playing games or imparting
doing? It is for Maharaj.” wisdom, Shriji Maharaj was ever ready to do
But his mind would not back off and told him, anything for children. He was, in the truest
“Eat it. Maharaj gets fancier and tastier gifts from sense, bal sanehi.
wealthier people. You want to offer simple fruits!
How will you look in front of the rich devotees

8 Swaminarayan Bliss March 2010

BHAGWAN SWAMINARAYAN: SADHU BRAHMSETUDAS, SADHU GURUVANDANDAS

Spiritual Fulfilment of Maharaj’s

Female Devotees
%%%
Darkness had engulfed the entire city of
Udaipur. The night was still. But suddenly,
Udaipur’s Queen Jhamkuba awoke. She looked
around, only to find that the entire palace was
fast asleep. This was her chance. It was the
perfect opportunity to escape from the tyranny
of her wicked husband, the king. Without
thinking twice, she fashioned a rope out of
some saris and carefully lowered herself out of
the palace window. She cast one last glance at
the palace and then disappeared into the dark
night.
Queen Jhamkuba was a devotee of God who
wished to spend her life in Gadhada, worshipping
Bhagwan Swaminarayan. But what had driven
her to leave her luxurious palace life for a life of
austerity in Gadhada? Perhaps it was the qualities
of vairagya and bhakti that Maharaj had kindled
within her. Or perhaps it was simply a burning
Shriji Maharaj blesses an assembly of his women devotees
desire to meet God.

T
here was social inequality in the 18th The Upanishads, the Ramayana, the Shrimad
and 19th centuries. Not only in India, Bhagvat and other Hindu shastras speak of
but also in Colonial England, newly many women who had reached great heights
independent America, and throughout the entire of spirituality. They speak of Sita’s unparalleled
world, women were discriminated against and loyalty to Lord Rama, of Madalsa’s complete
were repeatedly subjected to injustices. In Gujarat, detachment from the world and of Draupadi’s
in stark contrast to the times, Maharaj enabled unshakeable faith in Lord Krishna. But these
women to become socially independent, teaching and other such women had lived in a long gone
them to read and write, to speak in public and to era of history. Maharaj, on the other hand,
nurture their other talents. In fact, some 85 years was able to inspire thousands of women like
later, the Sampradaya’s women were selected as Jhamkuba. In his one lifetime, he was able to
teachers for the first girls’ schools in Gujarat. infuse their lives with the lofty ideals described
Maharaj’s proactive approach to women’s in the scriptures, leading them towards spiritual
empowerment inspired in these women an perfection.
even higher aspiration. With knowledge of the Jivuba and Laduba of Gadhada, for instance,
scriptures, they realized that true happiness lay were so detached from the world that they were
in spirituality. swiftly able to convince the royal poet Ladudanji

March 2010 Swaminarayan Bliss 9

to renounce his lavish lifestyle and to become a guaranteeing them a place in Akshardham. Such
sadhu. He became Brahmanand Swami, one of fulfilment flavoured their lives, allowed them
Maharaj’s most senior paramhansas. to deal with life’s problems while remaining
Vajiba of Vijapur also had strong faith. unscathed and made the fearful reality of death a
So, when Maharaj himself went to her house joyous celebration.
disguised as a travelling bawa to test her, she did In the town of Ghanla, there was a woman
not budge. by the name of Mulibai. As the time of her
Then there was Kadvibai of Jetpur, who jumped death came near, she told her husband,
into the flooded Bhadar at Maharaj’s command; “Tomorrow, Maharaj will come to take me to
the women of Vahelal, who risked their lives to Akshardham.”
defend Maharaj against Lolangar’s vicious pack of At first, her husband was in disbelief because
bawas; the wife of Sagram Vaghri, who did not she was as healthy as ever. The next day, he
take the ornament lying on the road and refused was stunned to see her preparing to die, but
to go against dharma even in the worst of times; her movements were so natural as she greeted
and Minbai, who was blessed with niravaran death.
drashti, or the power to see Maharaj wherever he He finally accepted that she was leaving him.
went. At last, he mustered the courage to ask, “Your
Aside from these women, there were kalyan is fixed, but what about mine?”
countless others who were detached from the Mulibai confidently replied, “With my
world, who could enjoy the divine state of own hands, I have served Purna Purshottam
samadhi whenever they wished, whose minds Narayan. And so whoever has eaten rotlas
were always attached to Maharaj, and who were made with these hands will surely get
untouched by the evils of lust, greed, ego and liberation, as well. Where, then, is the doubt
other base instincts. in your liberation?”
These and thousands of other women had So saying, she left her body like a gallant
achieved such spiritual greatness by Maharaj’s warrior, exiting the battle field after a swift
grace that Maharaj even praised them before victory.
assemblies of enlightened paramhansas. Another such devotee was Tuljabai, wife of
Many such instances are recorded in the Diwan of Vadodara. Three days before her death,
Vachanamrut. she announced that Maharaj would be coming
In Vachanamrut Gadhada III-24, Maharaj to take her. When death finally approached, she
compliments Rajba’s detachment, Jivuba’s joyously dressed in her wedding clothes and leapt
faith and Laduba’s desire to please God. into death’s arms, bidding ‘Jai Swaminarayan’ to
In Loya 3, he compliments Ramba, Mataji, all those around her.
Ladhiba and others for their willingness to Thus, Maharaj fulfilled the spiritual needs of
surrender everything they have for God. And in all his female devotees, by sharing his divine bliss
Sarangpur 2, he praises Kushalkuvarba for the with each of them and made them feel that God
way she internalized his murti while doing his was truly theirs.
darshan. Then he suggests to the paramhansas
and devotees that they too should learn to do
darshan in such a way.
However, Maharaj not only infused his female
devotees with such great spiritual qualities, but
he also granted them spiritual fulfilment by

10 Swaminarayan Bliss March 2010

BHAGWAN SWAMINARAYAN: SADHU AKSHARANANDDAS, SADHU UTTAMSHLOKADAS, SADHU YOGINAYANDAS

Through Thick and Thin

Devotees offer their reverence to Shriji Maharaj

A
nd so he walks along the seemingly CE) would bring shivers to those who lived through
endless beach, careful to step in one of its testing times. The famine had hit Gujarat hard.
the two pairs of footprints. As he treads People were often found scavenging for a morsel of
the path once travelled while holding hands with food and drops of water. Shriji Maharaj’s devotees
God, he relives various instances of his life. There were among those who suffered.
were instances of happiness and pain, success and However, Maharaj carried them when they
disappointment, harmony and strife. After some needed him the most. Jesangbhai from Vaso came
time, he comes to an abrupt stop; he notices that to Vartal wearing torn, soiled clothes. Maharaj
on his path during all of life’s happy moments there immediately asked, “How many grains do you
were two sets of footprints: his own and God’s. But, have left?” Unable to hide his embarrassment,
when the waves got rough; when living seemed a Jesang admitted, “Eleven maunds stored in a large
greater burden than death, there was only one set container.” Maharaj placed his hand on his shoulder
of footprints: he was all alone. He turns and growls and instructed, “Seal the container from the top
to God, “Where were you when I needed you the and take however many grains you need from the
most?” As he pours out his frustrations, God listens small hole at the bottom. As long as you keep the
with a knowing smile. He looks up at God and lid sealed, the grains won’t run out. Sell the grains
sneers, “What are you so happy about?” to buy ghee, sugar, clothes, and whatever else you
God answers with motherly softness, “You were need.” Maharaj provided for his devotee when he
not alone; it was then that I had picked you up, was unable to stand on his own feet.
held you in my arms, and carried you forward.” It is comparatively easy to give food to a
It is God who carries us when getting up, let hungry man, but fulfilling someone emotionally
alone walking, seems hopeless. Shriji Maharaj’s life is is much more difficult.
filled with moments in which he carried his devotees Affluent devotees often brought Shriji Maharaj
through life’s turbulent waters. Samvat 1869 (1813 exquisite delicacies in decorated golden and silver

March 2010 Swaminarayan Bliss 11

plates when he stayed in the mansion in Jetalpur. with tears. Trying his hardest to hold back, he
Jivan Bhakta, a devotee from a modest home, expressed his gratitude in an unsteady voice,
also wished to offer Maharaj a thal. However, “Please free me from this body, and keep me
whenever he came with his thal, he would forever in your service.” Maharaj held his hand
become embarrassed when he saw what the other and comforted him. This was one of the reasons
devotees offered Maharaj. He couldn’t afford tasty why he had come to earth. He was here to carry his
delicacies. He couldn’t even provide a decent devotees, even if it meant putting his own needs
plate that wasn’t cracked or worn at the edges. He aside. Afterwards, Maharaj returned to Gadhada
kept thinking, “Why would Maharaj ever accept and resumed his illness.
my thal?” For eighteen straight days, Jivan Bhakta Even when devotees had lost direction and
brought his thal and took it back home without their will to walk; when they’d lost faith and their
offering it to Maharaj. will to serve God, Shriji Maharaj had carried them
Then, one day he mustered the courage and to the right path.
approached Maharaj. Shriji Maharaj eagerly Vasta Khachar had decided to stay for the night
reached for the thal, and began eating the half- at Jiva Khachar’s darbar in Gadhada. Maharaj
cooked rotlo. With his mouth half full, Maharaj asked him not to go, and that if he must, then
exclaimed, “I find this rotlo to be the most delicious not to pay attention to what he would hear. Vasta
delicacy.” Jivan Bhakta’s apprehension vanished went, and throughout the night, Jiva Khachar and
and his face lit up; God had accepted his devotion. Budho Dhadhal slandered Maharaj. They accused
Shriji Maharaj’s love for his devotees was so Maharaj of coaxing Dada Khachar to give him
great that he often forgot his own needs when it control of his darbar, and claimed that Maharaj’s
came to fulfilling his devotees’ wishes. concern for Vasta was aimed at taking control
In Samvat 1886 (1830 CE), Maharaj’s health of Vasta’s three villages. Vasta not only heard,
deteriorated severely. He was barely able to stay but also began to believe their toxic accusations.
awake, let alone walk. He would remain in bed The following morning he went back to Kariyani
all day, occasionally getting up to eat only a few visibly upset, without even meeting Maharaj.
morsels of food. Dada Khachar’s entire darbar Maharaj sensed that there was something wrong
had turned ghostly ever since Maharaj announced and immediately set off for Kariyani. When he
that he would soon return to Akshardham. Sobs arrived, Vasta Khachar’s face had transformed into
replaced the joyous chirping that once resonated a spiteful scathe. Maharaj understood and began
from the tree in the middle of the courtyard. With to explain, “Why would I want your three villages,
each day, Maharaj’s condition worsened. when Kushalkuvarba was ready to give me her
One day a letter arrived from Kakabhai, a three hundred?” Vasta’s expressions softened.
devotee from Rojka. He stated that he would not Maharaj continued, “And when I was travelling as
live long and requested Maharaj to grace him with Nilkanth Varni, a Nepali king offered me his two
his darshan. As soon as Maharaj read Kakabhai’s daughters and his entire kingdom…” By the time
letter, he rose from his bed and gave orders to have Maharaj had finished, Vasta was sobbing at
his horse prepared; he would be going to Rojka. Maharaj’s feet asking for forgiveness. Even
His attendants stood in disbelief, wondering, “Is he when it seemed as though they had lost faith in
serious?” Just a few minutes before he could barely Maharaj, Maharaj never lost faith in his devotees.
speak, and now he wants to go to Rojka on a horse. Shriji Maharaj remains with his devotees when
Before they could voice an objection, Maharaj they need him the most. This is his greatest gift to us
effortlessly mounted his horse and was on his way. – his unceasing love. He does not abandon us during
When he saw Maharaj, Kakabhai’s eyes welled difficulties, but rather carries us through them.

12 Swaminarayan Bliss March 2010

BHAGWAN SWAMINARAYAN: SADHU AMRUTNILAYDAS, SADHU NIRDOSHSWARUPDAS

The King of Kings

Kings once deemed unapproachable, and in
some cases uncontrollable, were instantly tamed by
Maharaj’s divinity and compassion. King Mahadatt of
Butol, the terrible King Ranbahadur of Kathmandu-
Nepal, Raja Mukunddev of Jagannathpuri, King
Vajesinh of Bhavnagar, and King Sayajirao Gaekwad
of Vadodara are just a few of the foremost kings
impressed or transformed by Maharaj. The list goes
on to include the feudal rulers of Gadhada, Kariyani,
Loya, and numerous other kingdoms throughout
Kathiawad and Gujarat. At the tender age of ten,
he melted the heart of the scholarly King of Kashi.
At eleven, he gave blessings to the renowned King
Ranjitsinh of Punjab.
Maharaj inspired a thirst for enlightenment
within these kings in two ways.

I
King Laldas of Visnagar seeks Shriji Maharaj’s blessings
t was an era of kings; an era in which MESMERIZED AT FIRST SIGHT
people felt no greater power than the An array of kings were captivated by Maharaj
rule of royalty. Many of these kings had at first sight. The historian Adharanand Swami
small kingdoms but for the common man, the raja recalls the conversation between King Ranjitsinh
(king) practically represented divinity. and Bhagwan Swaminarayan at Badrinath in his
However, by the eve of the 19th century, many of detailed work, Haricharitramrutsagar (Pur 2,
these feudal leaders had squandered the glory that Tarang 20-23).
their positions originally held. Despite once enjoying Ranjitsinh: I am your servant. I will do as
divine status, some kings of Bharatvarsh were now you wish. Not under any circumstance will I let
wasting away in vice. Indulgence in extravagance you go. Please do not let go of those of us who
overshadowed their subjects’ welfare. And though have taken your refuge.
their public image was in shambles, they had not Maharaj: I am a Yogi and you are a Bhogi, I am
given up their sense of self-importance. The time a renunciant while you relish worldly pleasures. My
had arrived, however, when even they would have heart is in the jungles while yours in your palaces. I
to bow to a greater presence. am disgusted by vices while you drown yourself in
Shri Sahajanand Swami Maharaj, the king of them. How could we possibly get along?
all kings, would give direction to their wayward Teary eyed, Ranjitsinh responds: You are a
lives. He ruled beyond the borders of any one soul free of any attachment. I am bound by the
kingdom. Adorning simple white clothes, he webs of infatuation. I am at your refuge. It is your
journeyed throughout kingdoms of the Indian name which I chant. May your memory forever
subcontinent bringing true spirituality to the poor reside in my heart and may I eventually realize
and rich alike. And his revolution did not exclude the fleeting nature of this royalty and its treasures.
even the greatest of kings. Please bless me.

March 2010 Swaminarayan Bliss 13

 The king of Vanshipur and King Mahadatt of used on him to change his life. Sagram laughed
Butol (Nepal) were fixated by Maharaj’s tender, off this assumption and rectified the king, “Look
emaciated body and instantly realized that he was at my transformation, this is the true miracle
not a child but God himself. King Mukunddev of of Swaminarayan in Kaliyug! Even you can be
Jagannathpuri happened to just pass by Maharaj liberated by accepting his refuge.” The king was
meditating on the banks of the Indradyumna lost for an answer. Maharaj’s unbelievable effect
Sarovar and felt the presence of God. He on these individuals was enough for him to admit
welcomed Maharaj into his city by placing him Maharaj’s greatness.
upon the grand chariot of Jagannathji. The king When these kings surrendered themselves to
even helped pull the chariot through the city. Maharaj, he gave guidance to them on how to be
Even Muslim rulers, whose faith denied the better leaders.
possibility of God manifesting on Earth, were When Maharaj miraculously cured Nepal’s
awed by Maharaj. The Nawab of Junagadh King Bahadur’s chronic illness, he offered a
openly declared his conviction that Maharaj was mass of treasure to Maharaj. Uninterested in
in fact ‘Khuda’ present on Earth. A mere glance of material wealth, Maharaj requested the king
Maharaj was enough to arouse the devotion lying to simply release the innocent prisoners held in
dormant deep within the hearts of these kings. his dungeons. After uplifting the wicked Laldas
Subo of Visnagar, instead of keeping the platters
HUMBLED BY HIS DIVINE PERSONA of jewels he offered, he ordered him to use the
Arrogance had prevented a few kings from money to feed the poor Brahmins who lived in
accepting Maharaj’s greatness, even though his kingdom. Maharaj’s purpose was to serve the
Maharaj had gained widespread reverance. common man. He had no interest in conquest or
Some were simply ignorant while others were fortune.
swayed by fickle gossip. Despite this, Maharaj did The Queen of Dharampur State offered her
not harbour any hostility towards these kings. entire kingdom to Maharaj. Maharaj simply replied,
Whether the kings supported him or not, Maharaj “Only a donkey bears the burden of a donkey’s
simply carried on his work of uplifting people load. I am here to offer liberation to millions. Why
who were in need. Those who made attempts would I need such a kingdom!” Maharaj did not
at defaming Maharaj, however, were soon faced differentiate between rich and poor, powerful and
with the reality of Maharaj’s divinity. weak, as noted in Vachanamrut Gadhada II-13, “A
Throughout the State of Bhavnagar, people king and a beggar are the same to me… even sitting
flocked to Gadhada to have a glimpse of Bhagwan with honour on an elephant and walking on foot
Swaminarayan. King Vakatsinh of Bhavnagar, are the same to me. Whether someone honours
after watching many of his statesmen become me…or throws dirt on me – all are the same.”
disciples of Swaminarayan, began to look at him Of note is the fact that despite the vast numbers
as a competitor and an enemy to the state. In the of kings he bore spiritual command over, history
name of public interest, the king convinced the tells us that Maharaj never used these kings’
clever poet Ladudan Gadhvi to put Maharaj to the influence as an instrument for proselytization.
test. Realizing that Maharaj was genuinely God, Maharaj had spread his spiritual message by
Ladudan surrendered to Maharaj and became a winning people’s hearts.
sadhu – he was named Brahmanand Swami. His mission was to improve the life of each
Still unconvinced, Vakatsinh called the person he met. Perhaps this was the quality in
transformed social misfit, Sagram Vagri, to his Maharaj that the kings found most endearing; the
court trying to learn what magic spell Maharaj had same quality Maharaj rekindled in many of them.

14 Swaminarayan Bliss March 2010

BHAGWAN SWAMINARAYAN: SADHU AKSHARMURTIDAS, SADHU ANANTMANGALDAS, SADHU PREMVARDHANDAS

Maharaj: The Shining Moon

N
Shriji Maharaj inspires the paramhansas through his discourses
analal Kavi, a renowned Gujarati poet, his own atma; Santdasji, who could enjoy samadhi
once said, “The moon, surrounded by by his own will and travel between the three realms;
constellations of stars in the night Bhai Atmanand Swami, who did not have any
sky, resembles Shriji Maharaj, surrounded by his consideration for his body; Premanand Swami and
sadhus; his living murtis of celibacy and worldly Devanand Swami who were born poetic geniuses.
detachment.” Capable, powerful, talented, and pure-
Sadguru Nishkulanand Swami and Sadguru hearted spiritual aspirants were attracted to
Bhumanand Swami , two of Shriji Maharaj’s senior Shriji Maharaj from all over India. Some were
sadhus, used the same analogy to describe Shriji like Svayamprakashanand Swami, who left their
Maharaj and his sadhus, “Shobhe tãre vintyo jem own disciples; others like Advaitanand Swami,
chandra…” – which literally means, shines like who gave up his own powers. Some were like
the moon wrapped (surrounded) by stars. Ramanujanand Swami, who was wealthy, some
So who were these stars that surrounded Shriji like Anandanand Swami, who was the head
Maharaj? of an ashram. Others were like Nrusinhanand
What were they like? Swami and Mahanubhavanand Swami, who were
There was Gunatitanand Swami, who was mahants of mandirs. Then there were some who
Aksharbrahman incarnate; Gopalanand Swami were like Adbhutanand Swami, Brahmanand
and Vyapakanand Swami who were capable of Swami and Govindanand Swami, who left
performing awesome miracles; Muktanand Swami, privileged lifestyles to be with Shriji Maharaj.
who could subdue anyone’s anger by his mere After becoming disciples of Shriji Maharaj, these
presence; Nityanand Swami, a brilliant scholar sadhus had to endure tough physical conditions,
of the four Vedas; Nishkulanand Swami whose such as, extreme heat, cold, hunger, thirst, insults
detachment from the world was compared to and even injustice. How did Shriji Maharaj get
Jadbharat; Swarupanand Swami, who always saw such talented and accomplished sadhus to endure

March 2010 Swaminarayan Bliss 15

these hardships? How did he inspire them to shed In Vartal, Shriji Maharaj was serving motaiya
all attachments to their families, something that ladus to the sadhus who were seated in lines in the
all men crave? dining hall. Meanwhile, a greedy merchant was
By performing miracles? No, these sadhus watching this event. Intent on getting his own share
could perform miracles themselves. There were of the ladus, he pinched his son really hard. The
sadhus like Gopalanand Swami who could alter innocent boy wailed, drawing everyone’s attention.
the course of planets and stars and Vyapkanand The sadhus consoled the child, “Calm down,
Swami who brought a dead horse back to life. calm down, Maharaj will give you some as well.”
By exhibiting intelligence? No, there were Realizing the father’s motives, Maharaj
many scholars amongst the sadhus like Nityanand reproached him, “You feed your child and I will
Swami, whose scholarship intimidated any scholar feed all of mine!” Maharaj proclaimed the sadhus
who dared faced him in a debate. as his own children.
By offering worldly pleasures? No, there were After the drought of Samvat 1869 (1813 CE)in
sadhus like Brahmanand Swami who by himself had Gujarat, Shriji Maharaj decided to celebrate the
accumulated more wealth than most of the kings Fuldol festival in Gadhada. He sent invitations to
that resided in Gujarat. And they left everything sadhus touring in both nearby and far regions.
they had to live a life of poverty instead. Consequently, all the sadhus began making their
So what did Shriji Maharaj give them? way to Gadhada. Maharaj received the message
Kishorelal Mashruwala, a famous political figure that the sadhus have started to proceed towards
in India, noted, “Unconditional love flowed from Gadhada. Maharaj ordered Naja Jogiya to get a
Maharaj’s eyes.” This unconditional love had a horse ready. “I want to receive the sadhus”.
divine source, and thus, everything else paled in Dada Khachar, Abhel Khachar, Jiva Khachar,
comparison. and other darbars accompained Shriji Maharaj
Once, Shriji Maharaj was in Jetalpur. There, to welcome the sadhus. They went as far as
he dined at Gangama’s place. On the way to her Kundal (A village 25 miles away from Gadhada).
house, the sadhus sang kirtans while Maharaj Maharaj was so thrilled that he got off his horse
clapped and sang along. The heat had returned and offered dandvats to the sadhus. The shocked
after the rainy season and the sun was blazing. sadhus rushed to Maharaj to stop him. Then
Bhaguji held a decorated umbrella to protect Maharaj embraced each sadhu individually.
Maharaj’s eyes from the sun. Maharaj tried to push Nishkulanand Swami writes in the ‘Chosath
the umbrella away twice, but Bhaguji firmly held Padi’:
the umbrella in a fixed position. Finally, Maharaj “Je je Hari e karyu het, evu kare kon apane re;
grabbed the umbrella and flung it to the ground, Tãt mãt sagã samet, manya sanehi bholapan re.”
causing it to break. “Why are you holding up an Meaning: Who else can give the same type of
umbrella for me when all the sadhus are walking love that Shriji Maharaj has given to us? No one!
in the sun?” asked Maharaj. He gave them love that no relative, father, or even
Once at night, Shriji Maharaj was delivering a a mother could give.
discourse when he noticed that many of the sadhus It was this love that made the sadhus remain
were asleep. He then invited the awake sadhus to attached to Maharaj. It was this love that gave
approach him and embraced each one individually. strength to those sadhus to endure a lifetime of
Instantly, Jignasanand Swami and the other sadhus adversity. It was this love that cultivated the great
who were sleeping were awakened, “Wake up, heights of spirituality that those sadhus achieved.
wake up, Maharaj is hugging everyone.” Eventually And it is that same love that Swamishri has for his
all the sadhus woke up and hugged Maharaj. sadhus today.

16 Swaminarayan Bliss March 2010

SPIRITUALITY: SPEECH BY DR SWAMI; TRANSLATED: VIPUL DEVLUK, HOUSTON, USA

SWARUPNISHTHA
Understanding the true and full glory of God is swarupnishtha.
Such understanding forms the foundation of all spiritual endeavours.
It is the basis upon which the jiva attains moksha.
The following article on swarupnishtha is a translation of
a speech by Pujya Doctor Swami.
THE ULTIMATE GOAL AND ITS for achieving moksha. Methods such as tapa
ATTAINMENT (austerities), tyag (renunciation), complete
Hinduism teaches that there are four endeavors knowledge of the shastras (jnan), yagna (religious
in human life – dharma (living ethically), artha sacrifices), yatra (pilgrimage) and ashtang-yoga,
(striving financially), kam (satisfying desires), and are just a few of the paths to attaining moksha. The
moksha (attaining liberation). Of these, the ultimate sheer number of methods often leads to confusion,
goal is moksha, also referred to as kalyan, atyantik raising questions about which method is most
kalyan, atyantik moksha, param kalyan, param pad, effective for attaining moksha. This uncertainty
and achieving Akshardham. Different faiths have causes people to adopt the method they observe
different words to describe their ultimate goal. For others following. For example, if a person sees
example, Buddhism refers to the ultimate goal as someone doing tapa, that person would feel more
“nirvana.” Christianity calls it “heaven.” Regardless inclined to practice tapa. While there is nothing
of what it is called, this aim should be life’s primary wrong with this, it fails to address the root of the
goal; mine, yours and everyone’s. Wherever we confusion – it does not guarantee that a person
are, whatever we do, whatever we become, and will engage in the one method that is the most
whatever circumstances we are in, all said and effective – the method that incorporates all other
done, this is what we have to achieve. methods. This ideal method to achieve moksha is
Moksha can be thought of as the total absence swarupnishtha – the firm conviction in God and
of flaws and the complete development of His Sant with a full understanding of their glory
virtues, or it may be conceived of as the removal (mahima).
of our inner ignorance and the attainment of The Vachanamrut explains the idea of
spiritual enlightenment. Without working toward Swarupnistha through four concepts that appear
achieving moksha, one cannot experience true frequently throughout the shastra: Upasana1,
happiness and one’s life work cannot be said to Nischay2, Nistha and Ashro3. The importance
be accomplished. One can end up as the ruler of of these words is explained throughout the
the entire world, but failing to achieve moksha, Vachanamrut, including in Gadhada section I -56,
feelings such as loneliness, lack of satisfaction, in which Maharaj says:
emptiness and anxiety will remain. If the need “Many people become realized yogis, many
for moksha is understood, then everything has 1. Upasana literally translates to “sitting near”. It relays the
philosophical understanding of the nature of God as well
been understood. Accordingly, striving to achieve as the mode of worship of God, i.e., how one understands
moksha must be our first priority. God to be like, and how one worships Him. Sometimes syn-
onymous with bhakti.
Swaminarayan Bhagwan, the avatars, and
2. Nischay means conviction of the form of God.
mahapurushes have described numerous means 3. Ashro means taking refuge in God.

March 2010 Swaminarayan Bliss 17

become omniscient, many become deities, and thus yoga, one can control one’s mind such that he
attain countless types of greatness, including the attains samadhi5. Similarly, Maharaj explains
highest state of enlightenment. All this is achieved that one can attain the same elevated spiritual
through the force of the upasana of God. Without state through an attachment to God’s divine
upasana, though, nothing can be accomplished.” form – by perfecting swarupnishtha. Therefore,
To further explain the importance of upasana, swarupnishtha is equal to ashtang-yoga for the
Maharaj says in Gadhada section III-36: purpose of attaining samadhi. Furthermore,
“‘I have heard all of the scriptures and have Maharaj lauds the greatness of swarupnishtha
formed a principle. I have also travelled throughout over ashtang-yoga in Gadhada II-14, in which he
this land and seen many realized yogis.’ So saying, explains that oneness with the form of God cannot
he narrated the stories of Gopaldasji and other be achieved by samadhi or ashthang-yoga alone. A
sadhus. He then said: ‘I believe that it is impossible firm conviction in the form of God (nischay and
to the see the atma and Brahma without upasana nistha) is critical to achieve the ultimate goal of
and meditation of God’s form. Only through moksha.
upasana can the atma and Brahma be seen. In
fact, wishing to see the atma and Brahma without EVEN GREATER THAN ATMA-REALIZATION
upasana is like attempting to lick the sky with Maharaj routinely extols the importance of
one’s tongue; even if one tries for a hundred years, atma-realization. In the Bhaktachintamani the
one will never be able to taste it as sour or salty. paramhansas tell Maharaj they are willing to
Similarly, the atma and Brahma simply cannot be follow his every command. If he so desires, they
seen without the upasana of the form of God – are willing to live in the snowy Himalayas with
regardless of the efforts one may resort to.’ “ minimal clothing. They are willing to forsake food
Gunatitanand Swami has also emphasized the and water and subsist on air alone. They are willing
importance of swarupnishtha. He explains that to do whatever he says. This is the extent of their
all the means of attaining moksha, such as tapa, courage and faith. The paramhansas go on to say, “If
tyag, and yagna, tantamount to a string of zeroes, you wished it, we would sleep on the bare ground.
whereas swarupnishtha represents the number one If you wished it, we would take a vow of silence, or
in front of those zeros. Although a string of zeroes sit without moving at all or even blinking!” This was
has no value, adding a one in front of the zeroes the strength of their devotion. Pleased with their
instantly transforms the number into something faith, Maharaj replied, “I am sure all of you would
immense. Gunatitanand Swami’s metaphor signifies do this without hesitation. I have no doubt about
the fact that the various means of attaining moksha it. But, let me tell you what I want you to do – what
by themselves are worth nothing in the absence of you have to actually focus on. Believe yourself to
the ultimate method – swarupnishtha. be chaitanya (consciousness); understand yourself
Shriji Maharaj, describing how swarupnishtha to be the atma, not this body.”
is the best of all spiritual endeavours, has asserted Maharaj repeatedly emphasizes the importance
that no spiritual endeavours can bear fruit without of atma-realization, however, Maharaj has also
upasana. In Vachanamrut Gadhada I-40, Maharaj frequently and clearly stated in the Vachanamrut
explains that Bhagwan’s upasana is equal to that atma-nistha is secondary to swarupnishtha.
mastering ashtang-yoga4. If one perfects ashtang- Despite the importance Shriji Maharaj placed on
4. System of Yoga comprising eight progressive steps in lead- atma-realization in this incident, he says that it pales
ing ultimately to yoga, i.e., union with God. The eight steps
are yam (restraint), niyam (observance), asan (posture)
in comparison to upasana, nistha(conviction), and
prananyam (mastering breathing), pratyahar (withdrawal), ashro (refuge in God). For example, in Gadhada
dharna (concentration), dhyan (meditation), and samadhi 5. Samadhi is a state of elevated spiritual consciousness and
(trance). divine bliss.

18 Swaminarayan Bliss March 2010

I-61, Maharaj explains: Swami – to focus on the form and incidents of
“Only the firm refuge in God is helpful at the God. Essentially, Maharaj explains to us that faith
time of death, whereas atma-realization alone is in God – swarupnishtha – is more important than
of no use whatsoever at the time of death. For this atma-realization – and this alone will prevent all
reason, one should firmly cultivate faith in God.” unease.
An incident from the life of Swarupanand To attain swarupnishtha, we must have abso-
Swami highlights what Shriji Maharaj meant lute faith in the words of the ekantik satpurush,
in describing atma-realization as secondary to who has reached the pinnacle of swarupnishtha.
swarupnishtha. Swarupanand Swami had such an We do not ourselves have the experience of com-
incredible understanding and mahima for Shriji plete swarupnishtha, but if we believe in the words
Maharaj that his stories are often featured along of the satpurush, who does have this experience,
with the incidents of Gunatitanand Swami. Once, we eventually can experience this ourselves. In
Swarupanand Swami was sick. When someone this case, believing is seeing!
mentioned the illness, Swarupanand Swami To cultivate such absolute faith is not simple.
replied, “Although the pony is weak, the rider is But if we have intense attachment for the satpu-
strong!” Swarupanand Swami expressed that rush, we will naturally have faith in his words.
although his body, the pony, might have been In Vachanamrut Vartal 11, Maharaj explains, “…
weak, his atma, the rider, remained distinct when one has strong affection for someone, one
and unafflicted. Maharaj praised Swarupanand will never see the person’s flaws, and one will al-
Swami’s spiritual state by remarking, “Others ways believe the person’s words. This is natural on
merely speak about this, but Swarupanand Swami the worldly path and it is also natural on the path
lives it.” Maharaj further described the glory of of liberation. Therefore, intense love for the Sat-
Swarupanand Swami by declaring that “Even his purush is the only means to realizing one’s atma;
darshan is liberating.” it is the only means to realizing the greatness of
However, once Swarupanand Swami became the Satpurush; and it is also the only means to
seriously ill – the pony became even weaker. having the direct realization of God.”
Although Swarupanand Swami remained Thus, the key to moksha is swarupnishtha,
undisturbed by ordinary illnesses, he found and the key to swarupnishtha is developing
himself experiencing some spiritual unease when intense affection for the satpurush. Now we can
he became deathly ill. Even though this unease was understand why, in Vachanamrut Gadhada I-54,
minimal and not outwardly evident, it persisted Maharaj describes the satpurush as the gateway
in Swarupanand Swami’s mind. In Gadhada II- to moksha.
35, Maharaj describes the solution for spiritual
unease that he had provided to Swarupanand

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: 5-3-2010

March 2010 Swaminarayan Bliss 19

PHILOSOPHY – SWAMINARAYAN VEDANT: GUJARATI TEXT: SADHU BHADRESHDAS; TRANSLATION: SADHU PARAMVIVEKDAS

The Chãndogya Upanishad

SIMPLE CONVERSATIONS ON HIGHLY
SPIRITUAL MATTERS Part 2
Thus, these precepts on Aksharbrahman have
been given in various ways. The main purpose is
that we become acquainted with that Akshar and
that we firmly associate with it. Also, we should
know the form of our own ãtmã, imbibe the
qualities of Brahman within it and thus becoming
brahmarup attain Parabrahman.

THE STORY OF INDRA AND VIROCHAN –

ÃTMAVIDYÃ
Learning that Prajãpati gives clear and fitting
precepts on the form of ãtmã, both the devas and
the asuras desired to hear those precepts. Of them,
Ò§‹¼ýô ãñUß ÎðßæÙæ×çÖÂýßßýæÁ çßÚUô¿ÙôùâéÚUæ‡ææ×÷Ó – ‘Indro
THE DIVINE QUALITIES OF haiva devãnãmabhipravavrãja virochano’surãnãm’
AKSHARBRAHMAN – ‘Indra presented himself in front of Prajãpati
Ò¥ÂãUÌÂæŒ×æ çßÁÚUô çß×ëˆØéíßàæô•¤ô çßçÁƒæˆâôùçÂÂæâÑ as a representative of the devas, and Virochan
âˆØ·¤æ×Ñ âˆØâ¾÷·¤Ë – ‘Apahatapãpmã vijaro as a representative of the asuras’ (Chãndogya
vimrutyurvishoko vijighatso’pipãsaha satyakãmaha Upanishad: 8/7/2). They obeyed celibacy for
satyasankalpaha’ (Chãndogya Upanishad: 8/1/5). thirty-two years in order to obtain the knowledge
The form of that Brahman is sinless, free of mãyã, of the ãtmã. Then Prajapãti asked, “What have
without old age and untouched by death, i.e., it you come for?” They both requested him to give
is eternal. It has no regrets or misery. It has no them knowledge of the ãtmã. Prajãpati then said,
distractions like hunger or thirst. Its desires are ÒØ °áôùçÿæç‡æ ÂéL¤áô ÎëàØÌð °á ¥æˆ×ðçÌÓ – ‘Ya esho’kshini
always fulfilled. Its resolves never fail. These purusho drushyate esha ãtmeti’ – ‘The person that
are all Aksharbrahman’s eternal qualities. Mãyã can be seen in the eye is the ãtmã.’ Hearing this,
can never obstruct it. That is why it says, ÒâˆØæÙ÷ Indra and Virochan said, “O Lord, this can be
·¤æ×æÙ÷Ó – ‘Satyãn kãmãn’ (Chhãndogya Upanishad: seen in water or in a mirror. Which ãtmã are you
8/1/6). That is, these qualities of Aksharbrahman talking about?” Prajãpati then took them both to
are satya, i.e., remain the same forever. a vessel filled with water and said, “Look in here.
Saying this, it then tells us the most beneficial What do you see?”
uniqueness of Aksharbrahman, Òâ âðÌé íßÏëçÌÚðUáæ¢ “We see ourselves from head to foot,” they
Üô·¤æÙæ×â ÖðÎæØÓ – ‘Sa seturvidhrutireshãm said.
lokãnãmasambhedãya’ – ‘That Aksharbrahman Prajãpati then said, ÒâæŠßÜ¢·ë¤žæõ âéßâÙõ ÂçÚUc·ë¤Ìõ
is the bridge to attain Paramãtmã and ultimate ÖêˆßôÎàæÚUæßðùßðÿæðÍæç×çÌÓ – ‘Sãdhvalankruttau suvasanau
liberation, and it is the support of all’ (Chãndogya parishkrutau bhootvodasharãve’vekshethãmiti’ –
Upanishad: 8/4/1). ‘Both of you wear the best clothes and jewellery and

20 Swaminarayan Bliss March 2010

then look into the vessel of water’ (Chhãndogya ãtmeti’ – ‘That which enjoys various objects in
Upanishad: 8/8/2). They both did accordingly. a dream is the ãtmã’ (Chãndogya Upanishad:
“What do you see?” Prajãpati asked. 8/10/1). Indra heard this, but he doubted again.
“We see ourselves dressed up in good clothes,” He thought that someone who is blind may not
They both replied. be so in a dream; he might be able to see. Also,
Prajãpati then replied, Ò°á ¥æˆ×ðçÌÓ – ‘Esha if the body is injured, it might not be injured in a
ãtmã’ – ‘That’s the ãtmã’ (Chãndogya Upanishad: dream. What am I to understand from this? This
8/8/3). Hearing this they both became silent and is not comprehensible. He presented this doubt
prepared to leave. Seeing this, Prajãpati began to Prajãpati. Prajãpati said, “Observe celibacy for
to worry, “I haven’t yet given them a true and another thirty-two years.” Indra did so. He then
complete understanding of the ãtmã. I have only came to Prajãpati again. Pleased, Prajãpati said,
just started. They are leaving, being satisfied with ÒؘæñÌÌ÷ âéáéŒÌÑ â×SÌÑ â Âýâ‹ÙÑ Sߌ٢ Ù çßÁæÙæˆØðá ¥æˆ×ðçÌÓ
just this much! This will result in ÒÌð ÂÚUæÖçßcØç‹ÌÓ – ‘Yatraitat sushuptaha samastaha samprasannaha
– ‘Te parãbhavishyanti’ – ‘them being defeated’” svapnam na vijãnãtyesha ãtmeti’ – ‘The state in
(Chhãndogya Upanishad: 8/8/4). Indeed, so it which even dreams are not seen is called the state
happened, of the two, Virochan believed that the of deep sleep. A person in deep sleep is the ãtmã’
reflection that can be seen – the body – is itself the (Chãndogya Upanishad: 8/11/1). Indra heard this,
ãtmã. Therefore, to look after the body, worship thought about it, and once again had a doubt that
it, and pamper it is itself knowledge of the ãtmã. one is not conscious in deep sleep. In this state, a
Thinking this, ÒçßÚUô¿ÙôùâéÚUæÙ÷ Á»æ×Ó – ‘Virochano’surãn person is immersed in ignorance. How can such a
jagãma’ (Chãndogya Upanishad: 8/8/4). Virochan person in deep sleep be believed to be the ãtmã?
reached the assembly of the asuras and announced He presented his doubt to Prajãpati. Prajãpati said,
that the body is itself the ãtmã and it should be “Now observe celibacy for another five years.”
pampered. The asuras immediately accepted this. Indra did so. Pleased with Indra’s determined
This very belief resulted in indulgence. This means desire to know, Prajãpati revealed to him the true
that indulgence, which has resulted from believing understanding of the ãtmã, Ò׃æߋ׈ØZ ßæ §Îš àæÚUèÚU×æžæ¢
the body and the ãtmã to be one, is demonic. ×ëˆØéÙæ ÌÎSØæ×ëÌSØæàæÚUèÚUSØæˆ×ÙôùçÏcÆUæÙ×æžæô ßñ âàæÚUèÚUÑ
On the other hand, Indra felt differently. çÂýØæçÂýØæØæ¢ Ù ßñ âàæÚUèÚUSØ âÌÑ çÂýØæçÂýØØôÚUÂãUçÌÚUSˆØàæÚUèÚ¢U
Contemplating on Prajãpati’s statement, he ßæß â‹Ì¢ Ù çÂýØæçÂýØð SÂëàæÌÑÓ – ‘Maghavanmartyam
doubted it. He felt that it is but common for one vã idam shareeramãttam mrutyunã tadasyãmr
who is adorned with good clothes and jewellery to utasyãsharãrasyãtmanããdhi-shthãnamãtto vai
see that in the reflection in a water-vessel. But if sasharãraha priyãpriyãbhyãm na vai sasharãrasya
the body was blind, dumb or disabled then it would sataha priyãpriyayãrapahatirastyasharãram vãva
also appear as such. Does that mean that the ãtmã santam na priyãpriye sprushataha’ – ‘O Indra, this
is subject to such changes? ÒÙæãUטæ Öæ‚Ø¢ ÂàØæç×Ó – ‘I body is perishable. Its death is inevitable. It is just
don’t think this is right’ (Chãndogya Upanishad: a temporary place of residence for the ãtmã. The
8/9/1). Let me go and clarify the matter by asking. ãtmã is eternal despite the fact that it resides in
Indra thus returned to Prajãpati and expressed his the body. It is indestructible. Therefore, O Indra, as
doubts. Prajãpati said, “I will surely give you the long as you believe yourself to be the body you will
answer to this, but for that you will have to observe have feelings of mundane misery and happiness.
celibacy for thirty-two years.” Since Indra had a Once the belief that you are the body subsides and
true hunger for the truth, he did so. Thereafter, you truly realize the ãtmã, then mundane misery
pleased, Prajãpati said, ÒØ °á SߌÙð ×ãUèØæÙEÚUˆØðá and happiness no longer affect one’ (Chãndogya
¥æˆ×ðçÌÓ – ‘Ya esha svapne maheeyãnashvaratyesha Upanishad: 8/12/1). So what is the form of the

March 2010 Swaminarayan Bliss 21

ãtmã which has attained liberation? The answer, important message, how the endeavours to attain
ÒØ ¥æˆ×æùÂãUÌÂæŒ×æ çßÁÚUô çß×ëˆØéçßüàæô·¤ôçßçÁƒæˆâôùçÂÂæâÑ spiritual knowledge, that seem so difficult, are
âˆØ·¤æ×Ñ âˆØâ¾÷U·¤ËÂÑÓ – ‘Ya ãtmã’pahatapãpmã vijaro made simple and easy.
vimrutyurvishokovijighatso’pipãsaha satyakãmaha
satyasankalpaha’ – ‘It becomes free of sins, free of THE STORY OF SATYAKÃM JÃBÃL –
conditions like old age, free of death, free of grief, BRAHMAVIDYÃ ENTIRELY ENCOMPASSED
above hunger and thirst; its desires are fulfilled IN THE GURU’S COMMAND
and its resolves succeed’ (Chhãndogya Upanishad: There was a woman named Jabãlã. She lived in
8/7/1). a hut and survived through hard labour. She had
Then, Prajãpati said something special, Ò°á a son named Satyakãm. As Satyakãm grew up,
â¢ÂýâæÎôùS×æ‘ÀUÚUèÚUæÌ÷ â×éˆÍæØ ÂÚ¢U …ØôçÌL¤ÂâÂl SßðÙ one day, he said to his mother, ÒÕýræï¿ØZ ÖßçÌ ç߈SØæç×
M¤Âð‡ææçÖçÙcÂlÌðÓ – ‘Esha samprasãdo’smãchchhareerãt ç·¢¤»ô˜æô ‹ßãU×S×èçÌÓ – ‘Brahmacharyam bhavati
samutthãya param jyotirupasampadya svena vitsyãmi kimgotro nvahamsmeeti’ – ‘Mother, I am
roopenãbhinishpadyate’ – ‘O Indra, when the ãtmã considering studying the Vedas. For that I want to
attains liberation, i.e., becomes liberated, it attains observe celibacy and stay with a guru in a gurukul.
a form like Brahman and attains the supreme Therefore please tell me my ancestral family
lustrous Paramãtmã’ (Chãndogya Upanishad: name’ (Chhãndogya Upanishad: 4/4/1). Hearing
8/12/1). this, Jabãlã sunk into deep thought, as she did
Here, the words ‘svena roopena’ should be not have the answer to the question. Jabãlã said,
noted. Previously in daharvidyã the qualities of ÒÙæãU×ðÌÎ÷ ßðÎ ÌæÌ ØÎ÷»ô˜æSˆß×çâÓ – ‘Nãhametad veda tãta
Aksharbrahman were shown with the words ‘Ya yadgotrastvamasi’ – ‘Son, I don’t know about your
ãtmã’pahatapãpmã vijaro vimrutyrvishokovijig ancestral family name’ (Chhãndogya Upanishad:
hatso’pipãsaha satyakãmaha satyasankalpaha’ 4/4/2). She explains, “You were born when I was
(Chhãndogya Upanishad: 8/7/1). Here, Prajãpati young, and at that time, all my time was spent
says that the qualities of the ãtmã are the same. in serving guests. Therefore, I never had a chance
This means that we should first understand to ask your father about your ancestral family
Aksharbrahman as possessing these qualities and name. All I know is ÒÁÕæÜæ Ìé Ùæ×æãU×çS× âˆØ·¤æ×ô
then develop the awareness of one’s own ãtmã as Ùæ× ˆß×çâ â âˆØ·¤æ× °ß ÁæÕæÜô ÕýéßèÍæ §çÌÓ – ‘Jabãlã
with these qualities of that Brahman. By doing tu nãmãhamasmi satyakãmo nãma tvamasi sa
this the qualities of that Brahman are imbibed in satyakãma eva Jãbãlo bruveethã iti’ – ‘My name is
the ãtmã, i.e., the ãtmã becomes brahmarup; and Jabãlã and your name is Satyakãm. There is no
when the body dies, the ãtmã goes to Akshardhãm doubt about that. Therefore, if your guru asks you
and attains a form like Aksharbrahman, i.e., attains anything regarding this matter, tell him honestly
a divine body. This form like that of Brahman that you are Satyakãm, the son of Jabãlã’”
has been mentioned here with the words ‘svena (Chãndogya Upanishad: 4/4/2). Jabãlã’s words
roopena’. were those of truth, simplicity and openness.
Indra was satisfied on hearing these precepts This was the greatest lesson for Satyakãm. His
from Prajãpati. mother’s character shaped his life. Satisfied by
Thus, the story of Prajãpati, Indra and Virochan the answer, he went to Gautam Rishi, the son of
guides us to the true knowledge of the ãtmã. Haridrumat, and humbly requested him, ÒÕýræï¿ØZ
In this way, various aspects of the knowledge of Ö»ßçÌ ßˆSØæØéÂðØæ¢ Ö»ß‹Ìç×çÌÓ – ‘Brahmacharyam
the ãtmã have been given here through different bhagavati vatsyãmyupeyãm bhagavantamiti’ – ‘O
stories. lord, I have come to study. I will observe celibacy.
Now let us see, through a story that gives an I wish to become your disciple. Please accept me’

22 Swaminarayan Bliss March 2010

(Chãndogya Upanishad: 4/4/3). Gautam asked, second quarter’(Chãndogya Upanishad: 4/5/2). The
Òç·¢¤»ô˜æô Ùé âôØæâèçÌÓ ‘Kimgotro nu somyãseeti’ – next day, Satyakãm was leading the cows towards
‘What is your ancestral family name?’ (Chãndogya the ashram. Evening set in. Satyakãm gathered the
Upanishad: 4/4/4). Satyakãm replied, ÒÙæãU×ðÌÎ÷ cows together and lit a fire. He sat in front of the
ßðÎ Öô ØÎ÷»ô˜æôãU×çS×...Ó – ‘Nãhametad veda bho fire and watched over the cows. Agnideva said,
yadgotrohamasmi…’ – ‘Ãcharya, I don’t know ÒÕýræï‡æÑ âôØ Ìð Âæ΢ Õýßæ‡æèçÌÓ – ‘Brahmanaha somya
anything about my family name. I asked my te pãdam bravãneeti’ – ‘O Satyakãm, I will explain
mother about this matter, but she didn’t know a quarter of the form of Paramãtmã’ (Chãndogya
either. However, my mother’s name is Jabãlã and Upanishad: 4/6/3). Satyakãm began to experience
my name is Satyakãm, therefore all I can say that the devas, of their own accord, serve one
about myself is that I am Satyakãm, the son of who obeys the guru’s commands. His knowledge
Jabalã’ (Chãndogya Upanishad: 4/4/4). He then continued to increase. After that Suryadeva (the
narrated the entire conversation with his mother. sun-god) came and explained another quarter of
His mother’s truth, simplicity and openness were the form of Parabrahman. Finally, a bird called
reflected in Satyakãm’s words. Even the ãchãrya Madgu explained the fourth quarter to him. Thus,
was astonished at her nobility. He had received Satyakãm attained brahmajnãn. The lustre of that
the answer to what he wanted to know. If one’s brahmajnãn began to shine from his face. He came
speech is so truthful, then what is there to doubt to the ashram and came into the sight of his guru.
in the family name? He accepted Satyakãm and On seeing him, his guru said, ÒÕýræïçßçÎß âôØ ÖæçâÓ –
gave him the upveetam – the sacred thread. Then, ‘Brahmavidiva somya bhãsi’ – ‘Beloved Satyakãm,
separating four hundred weak cows he said, you look like one who has attained the knowledge
Ò·ë¤àææÙæ×÷ ¥ÕÜæÙæ¢ ¿ÌéÑàæÌæ »æ çÙÚUæ·ë¤ˆØôßæ¿Ó – ‘Krushãnãm of Brahman’ (Chãndogya Upanishad: 4/9/2).
abalãnãm chatuhshatã gã nirãkrutovãcha’ – ‘Take Who taught you? Satyakãm told him everything.
these four hundred cows and do not turn back After narrating what happened, he said something
until they are a thousand’ (Chãndogya Upanishad: unique, “Although the devas taught me and they
4/4/5). Satyakãm said, ÒÙæâãUdð‡ææßÌðüØðçÌÓ – are all worthy of respect, you are my true guru. I
‘Nãsahasrenãvarteyeti’ – ‘As you wish, O guru. I have heard that only knowledge which has been
will not turn back until there are a thousand cows’ attained by the association of a guru like yourself
(Chãndogya Upanishad: 4/4/5). is the most beneficial. Therefore you yourself
Satyakãm took the cows to the forest. He began teach me brahmavidyã.” Seeing his devoutness
to care for the cows enthusiastically as the guru Gautam fulfilled his wish. By obeying the guru’s
had commanded. Years passed. Satyakãm did not commands, Satyakãm joined the line of those that
know how time passed while serving the cows have attained brahmajnãn.
to please his guru. The four hundred cows had Indeed, from the story of Satyakãm Jãbãl, we
now become a thousand healthy cows. He began see how brahmavidyã in its entirety is incorporated
to experience the grace of his guru. First of all in the guru’s commands.
the god of air became pleased with his faith and Thus, this Chãndogya Upanishad has revealed
austere service. He said, “O Satyakam, ÒÕýræï‡æp Ìð every aspect of brahmavidyã to us, by giving us
Âæ΢ Õýßæ‡æèçÌÓ – ‘Brahmanashcha te pãdam bravãneeti’ precepts on the divine forms of Brahman and
– ‘I will tell you a quarter of the knowledge of the Parabrahman, their divine qualities, and revealing
form of Paramãtmã’ ” (Chãndogya Upanishad: that those divine qualities can only be obtained by
4/5/2). Saying this, he gave precepts on the form appropriately following the guru’s commands.
of Paramãtmã. He then said, Ò¥ç‚ÙcÅðU Âæ΢ ߀ÌðçÌÓ –
‘Agnishte pãdam vakteti’ – ‘Agni will tell you the

March 2010 Swaminarayan Bliss 23

 Pramukh Swami Maharaj’s

VICHARAN December 2009

Bochasan, Vidyanagar, Anand, Mahelav, Nadiad, Dabhan
DECEMBER The special evening assembly programme was
1-4: Bochasan presented by students of APC. They sang a ghazal
4-6: Vidyanagar and performed a traditional dance. Outstanding
7: Vidyanagar, Anand, Vidyanagar student achievers were felicitated. A drama,
8-19: Vidyanagar “Ghadtar”, was enacted by APC students. It
19-28: Mahelav was based on the true story of a satsangi boy’s
28: Mahelav, Vidyanagar, Nadiad steadfastness in niyams and satsang during
28-30: Nadiad challenging situations. In his blessings Swamishri
31: Nadiad, Dabhan, Nadiad praised, “The drama presentation was wonderful
and inspiring. All should take a leaf from it. Parents
BOCHASAN should also take inspiration from the drama. Yogiji
2: Swamishri performed the murti-pratishtha Maharaj, who established this hostel, used to say
rituals of murtis for BAPS hari mandirs in Pipalav, that it is a college of brahmavidya. Whoever wants
Verakhadi and Boriya. He also performed the to learn brahmavidya should prepare himself like
re-pratishtha rituals of the murtis of Akshar- the main character in the drama. The boy was put
Purushottam Maharaj for the hari mandir in through many trials and yet he did not give up in
Jitodiya. his resolve to remain steadfast in satsang niyams
and daily puja.”
VIDYANAGAR
6, Sunday: In the evening satsang assembly MAHELAV
members of Anand bal mandal performed a drama 20, Sunday; Bal Din: In the evening
‘Jivishu Swamine Mate’ to commemorate BAPS satsang assembly members of the kishore mandal
Anand Mandir’s tenth anniversary. The drama enacted a drama called ‘Paksh”. Thereafter balaks
brought to life the extraordinary stories of sacrifice and kishores performed a traditional dance on
and service by veteran devotees of Anand. the bhajan “Yagnapurushne dwãr…”. Thereafter,
In conclusion, Swamishri appreciated the Swamishri was honoured with garlands. Finally,
drama in his blessings, “The drama presented in his blessings, Swamishri explained, “This
was most enjoyable because it revived memories village is fortunate and blessed. Shastriji Maharaj
about the services of devotees in the time of was born here and a mandir has been made here.
Shastriji Maharaj. They served with body, mind Those who come here on a pilgrimage receive the
and wealth in testing times. They served to fruits of doing all pilgrimages. The reason being
establish the knowledge of Akshar-Purushottam, that Maharaj, Swami and Lakshmi-Narayan are
to please Shastriji Maharaj and to be blessed with present here in the murtis.”
liberation for their souls.”
8: Swamishri performed the murti-pratishtha NADIAD, DABHAN, NADIAD
rituals of murtis for the BAPS hari mandir in 31, Thursday; Gunatitanand Swami
Khajurdi. Diksha Bicentenary Celebration: In the
13, Sunday; Annual Day Celebration: morning Swamishri presided over a grand yagna

24 Swaminarayan Bliss March 2010

held on the grounds adjacent to the BAPS mandir India and abroad. The assembly theme was based
in Dabhan. More than 2,635 devotees participated on Gunatitanand Swami’s universal glory. The
in the ritual yagna around 279 yagna kunds assembly programme included speeches by senior
and with 175 Brahmin pundits chanting Vedic sadhus, mantras sung by children and a drama by
mantras. youths. The celebration climaxed with Swamishri’s
In the evening, the celebration assembly blessings. For a detailed report see Swaminarayan
commenced at 3.45 p.m. It was relayed live in Bliss, February 2010, pp. 23-25.

LIVING WITH SWAMISHRI

WHEN DOES GOD LIBERATE HIS DEVOTEE? TRUE PROGRESS
3 December 2009, Bochasan 10 December 2009, Vidyanagar
A devotee phoned Swamishri and requested, “Do While Swamishri was on his way to perform
come and liberate me at the time of my death.” his morning puja, several fat APC students joked,
Swamishri replied, “Have refuge (ashro) in “We progress immensely at APC.”
God and do bhajan. Maharaj will come to liberate Swamishri asked in response, “Yes, do progress.
you.” But in what?” With these words Swamishri
Bhagwan Swaminarayan has promised that he proceeded to the mandir hall to do his puja.
would personally come to liberate his devotees at On returning after his puja, Swamishri explained
the time of death and take the soul to his abode, the meaning of progress to the same students, “Firstly,
Akshardham. To attain this Swamishri guided a it is very important to obey niyams. Then, after
devotee to have firm faith and refuge in God and completing your studies, whether you live here or go
always remember him. abroad, you must not allow any type of addiction in
your life. Don’t do anything that is wrong. Do bhajan
FORMULA FOR A COMPLETE LIFE regularly. Remember Maharaj routinely. Practice the
6 December 2009, Vidyanagar principles of satsang and inspire them in others too.
A satsangi youth sought Swamishri’s blessings And whatever you’re gained here through satsang
on his birthday. Swamishri replied, “You must teach it to others. After coming into satsang true
keep God (in your life) and do your work properly. progress lies in advancing ahead.”
These two things encompass everything.” Swamishri revealed the essence of true
Faith and devotion to God and fulfilling our progress to the youths.
duties and responsibilities in life are Swamishri’s
mantras for a complete and satisfied life. GURU’S GUIDANCE
26 December 2009, Mehalav
FOUR DISCIPLINES FOR STUDENTS An aspirant, practicing meditation daily, asked
8 December 2009, Vidyanagar Swamishri, “I meditate daily. In it all my thoughts
BAPS kishores were seated in the Akshar cease altogether. But then I experience blankness.”
Purushottam Chhatralaya (APC) grounds in Swamishri guided, “Do mala of Bhagwan
the morning for Swamishri’s darshan. When Swaminarayan. You will see his murti.”
Swamishri arrived he blessed and inspired the The aspirant asked, “Is my meditation alright?”
tenagers, “All of you study well, do bhajan, do Swamishri assured him, “Yes. Do mala of
puja daily and abide firmly by the moral rules and Swaminarayan and you will see Maharaj.”
disciplines (niyams).” Gujarati text: Sadhu Priyadarshandas
Translation: Sadhu Vivekjivandas

March 2010 Swaminarayan Bliss 25

BAPS NEWS

THE SWAMINARAYAN SCHOOL: SECOND RANK IN

INDEPENDENT SCHOOLS LEAGUE TABLE
London, January 2010

T he Swaminarayan School in London has

achieved second place
in the Independent Schools
English secondary schools in GCSE examinations
taken in mid-2009. Schools
are ranked by the percentage
League Table published by of pupils gaining at least five
The Daily Telegraph on 13 A* to C grades, including
January 2010. The table also the key subjects of English
confirmed the School as the and mathematics, which is
top-performing independent the Government’s preferred
school in London. This measure of achievement.
builds on the achievements Mr Savjani, Headteacher
of January 2008, when the of the School, emphasized,
School was ranked fourth “The secret is teamwork –
among the UK’s top independent schools. pupils, parents, teachers and governors all pulling
The league tables chart the performance of in the same direction.”

MEDICAL AND EYE-CARE CAMP FOR TRIBAL CITIZENS

Poshina Referral Medical Centre
16-18 January 2010, Poshina, Gujarat, India

F rom 16 to
January 2010, BAPS
Charities and Medical Wings
18 new pairs of glasses to correct
vision disorders.
Each patient was also
International joined efforts counseled in hygiene
to organize a free medical awareness and an anti-
and eye-care clinic for the addiction exhibition was set
tribal citizen of Poshina and up to educate villagers on the
Khedbrahma. ill effects of alcohol, drugs,
A total of 16 doctors – 3 and tobacco. Young mothers
from the USA, 3 from the were offered tips on raising
United Kingdom, and 10 healthy children within the
from India – served over 2,700 tribal villagers constraints of their limited daily medical and
during the three-day camp. Villagers received dietary facilities.
general medical, paediatric and skin care. Also, The camp was another step in the ongoing
wheelchairs, walkers, and crutches were given to efforts by BAPS to raise health awareness in
disabled villagers, while over 300 pairs of high- tribal areas. For the past 25 years, BAPS sadhus
quality shoes and slippers were given to children and volunteers have supported the medical,
in need. Around 550 villagers received detailed educational, and family needs of thousands of
eye testing, of which 450 villagers were given local tribal citizens.

26 Swaminarayan Bliss March 2010

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SWAMISHRI IN MAHELAV
December 2009
During Swamishri’s 10-day stay in Mahelav, from 19 to 28
December, thousands of devotees took the opportunity of
his darshan and blessings in his morning puja and Sunday
evening satsang assemblies.
1. BAPS Shri Swaminarayan Mandir, Mahelav, by night.
2. Swamishri bows to all on arriving at the Sunday satsang
assembly (20 Dec.).
3. Swamishri blesses the Sunday Bal Din assembly (20
Dec.).
4. On the way to his morning puja, Swamishri is introduced
to and blesses the local karyakars.

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SHILANYAS CEREMONY OF BAPS SWAMINARAYAN

MANDIR, HIMMATNAGAR, 10 JANUARY 2010
Swamishri presided over the auspicious Vedic Shilanyas Cer-
emony for the new shikharbaddh mandir in Himmatnagar,
Gujarat. Over 6,000 devotees participated in the Vedic cere-
mony, and a total of 25,000 attended the celebration.
1. Shilanyas Ceremony in the vast foundation area of the new
mandir. (Inset) Swamishri performs the Vedic rituals.
2. Swamishri performs pujan of the main shila to be placed in
the foundation.
3. Swamishri blesses the assembly of 25,000 devotees from
main stage. Senior sadhus are seated on both sides.
4. Swamishri blesses the assembly.