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Blessings ...........................................................................iii
Publishers Note ................................................................iv
Shikshapatri ......................................................................1
Kirtan ................................................................................7
Galuji.................................................................................7
Bhalchandra Sheth (Bhaichandbhai) ...............................10
Murti Puja .......................................................................13
Glory of the Name of Shri Swaminarayan .......................15
Spirit of Friendship ..........................................................16
Naja Jogiya ......................................................................18
Mota Rambai ...................................................................20
Mandirs ...........................................................................23
Shri Gurubhajan Stotram ................................................39
Lakshmichand Sheth .......................................................41
Damodarbhai...................................................................44
Satsang ............................................................................47
Vishnudas ........................................................................52
Himraj Shah ....................................................................54
Vachanamrut ...................................................................58
Rajbai ..............................................................................62
Sundarji Suthar ...............................................................65
Lila Chintamani ...............................................................68
Niyam (Code of Conduct) ...............................................77
Two Kathi Devotees from Gundali ...................................80
Paramchaitanyanand Swami ...........................................83
Kirtan ..............................................................................87
Gunatitanand Swamis Discourses ...................................87
Swarupanand Swami.......................................................96
Dharma ...........................................................................99
Subhashit (Wise Sayings) ..............................................102
Gordhanbhai .................................................................104
Glossary .........................................................................108
Shikshapatri
1. SHIKSHAPATRI
GENERAL PRECEPTS, SECTION 2
In Kishore Satsang Pravesh, we studied some of the general
precepts in the Shikshapatri. Here we will study those precepts
of spirituality, ethics of association and ethics of conduct which a
spiritual seeker needs for his spiritual enlightenment.
SPIRITUAL DISCRIMINATION
One should not slander or vilify gods, places of pilgrimage,
Brahmins, chaste women, sadhus and Vedas nor listen to such
talks. Evil-minded and fallen people vilify holy places, murtis and
scriptures and as a result they and their lineage are destroyed.
Know such people as sinners. All contact with atheists and the
fallen should be avoided. Shriji Maharaj has commanded this
even in the Vachanamrut Gadhada II-6.
Therefore, never slander or vilify even jokingly. And if some
ill-mannered people are indulging in it, one should not listen to
them. Understand that the word Veda includes the Vachanamrut,
Shikshapatri, Swamini Vato and other scriptures of the Sampraday.
So, never criticize nor listen to criticism of these scriptures. By
forbidding people from slandering chaste women, Shriji Maharaj
has emphasized the value of fidelity in women and thus provided
them great protection.
If one passes by a mandir of Shiva and other deities, one should
bow down with due reverence, love and folded hands. If one goes
for darshan without reverence, one commits offence against the
deity (21, 22).
Shriji Maharaj also writes, My devotees should hold in great
reverence the five deities: Vishnu, Shiva, Ganapati, Parvati and
Surya (84).
One should never believe those scriptures which falsely preach
Shikshapatri
Shikshapatri
excessive love for wealth, women and food. The impostors always
act under the cover of hypocritical devotion and so-called wisdom
and say, God is the saviour and purifies the fallen, so even if
you chant Swaminarayan once all your sins shall be pardoned,
since his protection is very strong. Under the cover of such
hypocritical devotion they remain attached to wealth, women
and the pleasures of eating. Just as association with women can
cause spiritual downfall, similarly, association with men who lust
for women causes downfall. This is a universal truth. Just as men
are forbidden to associate themselves with women, women also
can fall by improper association with men. Shriji Maharaj says,
Those who are lustful towards wealth and women in all states
and have excessive love for the tastes of the tongue, can never
be happy either in this life or the life hereafter (Vachanamrut
Gadhada III-38). So, how can a person who seeks such company
ever dream of becoming happy? Therefore, a devotee should
always stay within the tenets of religion and seek communion
with a God-realized Sadhu who is steadfast in his duties. Hence,
the devotee should communicate through darshan, worship and
obedience. This instantly kindles faith and devotion (28-36).
ETHICS OF SOCIAL BEHAVIOUR
One should not accept food or water at the hands of an unworthy
person, even if it is prasad or charanamrut. Food and water offered
by a person should be refused if it does not meet the criteria of
varnashram dharma. In this connection, Shriji Maharaj says that one
who enjoys worldly pleasures, without any discrimination, even if he
is as great as Narad, Sanakadik and others, is sure to be degraded.
What then can be said about the minds of ordinary egotistic people
becoming degraded? (Vachanamrut Gadhada I-18, Shikshapatri 20).
Devotees should never accept bribes from any one, because
ill-gotten wealth degrades the person, and destroys and uproots
him completely (26).
Galuji
2. KIRTAN
He Hari Hari Prabhu karun kari,
Narnri ugrvne nartanu dhari...
Akshardhmi chho bahunmi, svatantra sarvdhr;
Kalimal bal je prabal thayo, Hari ten chho harnr... 1
Asur adharmi mah kukarmi, det janne dukh;
Multhi ten kul ukhdi, santne didh sukh... 2
Vdi harvy bandh karvy, hinsmay bahu yg;
Dru mti chori averi, teh karvy tyg... 3
Pj dharmani j shu bndhi, lidhi arini lj;
Dhan triya tygi sdhu kidh, sarvopari Mahrj... 4
Vishvavihri
aj
avikri,
avatri
albel;
Kalpataru chho sukh devm chhogl rangchhel... 5
3. GALUJI
Galuji Rajput, a farmer of the village Dadusar, near
Mahemdavad, had returned from his field and was about to take
his meal. His mother had lit a lamp and his plate was ready. Then
a devotee called Dharamsinh of village Vadthal arrived there with
a letter from Shriji Maharaj. This letter read, As soon as you
receive this letter, load all your belongings into a cart and come
all alone to Vadthal, leaving your mother at home.
In accordance with Maharajs command, Galuji collected all
his belongings, loaded them into a cart and reached Vadthal that
very night to meet Shriji Maharaj.
With an intention to settle some old score with Galuji, some
Garasiyas surrounded Galujis house and entered the house
through the roof by removing the roof tiles. They saw a lamp
burning in the house and Galujis mother on a cot, with a rosary
in her hand chanting Swaminarayan, Swaminarayan. She was
stunned to see the men descending from the roof. She challenged,
Galuji
these words they bowed at the feet of the old woman and left.
Once, when Maharaj was to visit Dadusar, Galujis mother died.
All the brothers were worried, What should we do now?
Galuji replied, If we remain engaged in performing the last
rites, then Maharaj will not stay. So, let us cover the body and put
it in the loft while Maharaj is here with us. They acted accordingly
and did not mourn their mothers death.
Early in the morning, Maharaj arrived there accompanied by
a group of sadhus. Galuji had donned plain clothes. He received
Maharaj with the beating of drums. He offered prostrations, and
led Maharaj and the sadhus to the mansion of a Sheth. He had
food prepared by a Brahmin and served Maharaj and the sadhus.
Then Shriji Maharaj said, Today, we are in a hurry to reach
Vartal. Next time when we come, we will do whatever you want
us to do.
With the beating of the drums Galuji and other devotees
accompanied Maharaj and sadhus for one mile to see them off.
Then Shriji Maharaj stopped Galuji and said, Galuji return home
and complete your unfinished work. With these words Maharaj
continued walking ahead.
But then Muktanand Swami inquired, Maharaj, what work
had Galuji to finish?
Shriji Maharaj replied, Hope, you will not have any doubts,
and then explained, His aged mother has gone to Dham. He had
kept the body in the loft in order to serve us. Only Galuji can do
this. None else can act like this.
When the sadhus and devotees heard this they remarked, Oh!
The Darbar is really great. Only a man with such devotion can
ignore public criticism. Others would not do this fearing dharma.
But God certainly accepts the worship of those who believe that
one becomes pure by seeking communion with God. Thus, they
praised Galuji heartily.
10
4. BHALCHANDRA SHETH
(Bhaichandbhai)
11
12
Murti Puja
13
5. MURTI PUJA
Murti means form, figure or shape. When a figure is
consecrated it becomes a murti worthy of worship. The worship
of such a sanctified murti is called murti puja image or icon
worship. In Indian culture and the Vedic tradition and culture,
murti puja has a unique place. It is accepted in our culture as
one of the sources of enlightenment in life. The lifeless murtis
of stone or wood cannot by themselves do any good to you. But
when either God himself or a God-realized Satpurush performs
the prescribed Vedic rites of invoking the divinity of God in the
murti, then God himself remains manifest in the murti. It then
ceases to be merely stone or wood and becomes a gateway to
moksha for spiritual aspirants.
In the way a piece of paper becomes a currency note when
stamped with the government seal, a murti also attains divinity
when consecrated by the Satpurush. That is why devotees do
not consider murtis merely as piece of wood, stone or paper.
Instead they feel the presence of God in the murti and worship it
with love and devotion. One who sees God in his innerself sees
him in murtis too. Therefore, the devout with firm faith in the
scriptures and the sermons of the Satpurush, remains steadfast
and worships murtis with deep devotion.
God remains manifest in the murti. A Bhil boy, named Eklavya,
prepared a murti of his guru Dronacharya and saw in it the
presence of the real teacher and practised archery before it. He
attained such a mastery that he became more skillful than even
Arjun, the great archer. Bhakta Dhruva was also guided by Narad
to worship the murti of God and in six months, he attained the
darshan of God.
Damodarji (Krishna) used to appear before Narsinh Mehta, the
great Gujarati devotee-poet. The murti of Harikrishna Maharaj
used to talk in person with Shri Rampratapbhai at Vartal. The
14
15
16
Pavitra
dehe
apavitra
dehe,
nm nitye smaravu sanehe;
Jale
karine
tanmel
jy,
nmthi antar shuddh thy. 8
Jene
mahpp
kary
anant,
jene pidy Brhman dhenu sant;
Te
Swminryan
nm
let,
lji mare chhe mukhthi kahet. 9
Shri
Swminryan
nm
sr,
chhe
ppne
te
prajalvnr;
Ppi ghanu antar hoy jenu,
baly vin kem rahe ja tenu.10
7. SPIRIT OF FRIENDSHIP
There was a prince who had developed a great friendship with
the son of the minister. Once, both of them went hunting together.
They lost their way and as they had to walk through the forest for
a long time they became tired. The tired prince stretched himself
under a tree and soon fell asleep. The son of the minister did not
sleep and kept guard on the prince. But soon there came a fierce
snake; it made a great hissing sound. It was on the point of biting
the prince, but as the ministers son saw the snake, he drew his
sword to kill it.
To his surprise, the snake began to speak, This prince is my
enemy since his last birth. Only when I drink blood from his throat
will I feel peace. Therefore, do not kill me.
The ministers son replied, I will give you the blood from his
throat but you should not bite him. The snake became quiet and
started looking at the ministers son.
The ministers son soon made a bowl out of leaves, sat on the
princes chest and made a cut on his throat with his dagger. As soon
as he made the cut the prince woke up and was puzzled to see his
Spirit of Friendship
17
The ministers son takes the princes blood by cutting his neck
friend sitting on his chest with a dagger in his hand. But the prince
closed his eyes and the ministers son filled the bowl of leaves with
the blood of the prince and offered it to the snake. The snake sipped
the blood and went away quickly. Then the ministers son applied
some herbal medicine on the cut and tied a bandage on it.
After some time, the prince awoke. He did not utter a word
and behaved as if nothing had happened and both of them
resumed their journey. They spent several days in the forest, but
the prince never asked the ministers son anything. However, the
ministers son became impatient. So, he asked the prince, When
you were asleep I had sat on your chest, and made a cut on your
throat. Look, here is the bandage on your throat. I wonder why
you havent asked me anything about it?
The prince replied, You are my great friend. You must have
done something which was in my interest. Therefore, I have not
asked you any questions.
If there had been someone else in his place, he would have
definitely doubted that he was trying to kill him for the valuable
ornaments or gold coins. But the prince had great faith in his
18
friend, and he knew what the true spirit of friendship was. He was
convinced that his friend would do no wrong to him.
Shriji Maharaj has said that if a friend tells you something in
your interest, even by hurting your feelings, you should not feel
bad. This is the real spirit of friendship.
Everyone must cultivate this spirit of friendship towards God,
his Sadhu and devotees.
8. NAJA JOGIYA
Shriji Maharaj had protected his devotee Naja Jogiya against
the atrocities of the landlord of Bhoyra, Vasur Khachar. Pleased by
the deep devotion of Naja, Shriji Maharaj invited him to Gadhada
and asked him to stay with him.
Once, Pragji Purani was reciting the Gita. He talked about the
Vishwarup Darshan which Shri Krishna had shown to Arjun. Naja was
puzzled. He thought, What could this Vishwarup form be like?
Shriji Maharaj showered his grace on Naja and sent him into
samadhi. He showed him all the fourteen realms in his divine self,
lifted him by hand and finally showed him the Vishwarup form.
But Naja Jogiya became impatient, so Maharaj brought him back
from the samadhi.
Once, Naja Jogiya was driving a cart. Shriji Maharaj was
sleeping inside. As the cart was passing through the forest two
Kathis in the service of Jiva Khachar stopped the cart and asked
Naja Jogiya, Who is sleeping in your cart?
Naja Jogiya thought that they were dacoits. Fearfully, he said,
He is my guest and I am driving him to his destination.
The Kathis asked, He is not Swaminarayan, is he?
As soon as Shriji Maharaj heard this, he removed the cloth from
his face and said, Yes, I am Swaminarayan. What do you want?
The Kathis were very pleased to see their prey. They started
talking, Here is Dada Khachars guru, let us stab him. With
Naja Jogiya
19
Naja Jogiya drives the cart away as the Kathis remain standing motionless
these words, they stood, one on either side of the cart, drew their
daggers and raised them to attack Maharaj. But Shriji Maharaj
challenged them aloud and both the Kathis stood there like
statues, with daggers raised in their hands.
Then Maharaj turned to Naja Jogiya and said, Drive your cart.
Naja Jogiya started driving the cart and would frequently turn
to see whether the Kathis were following them or not. But to his
surprise both of them were still standing there, with daggers raised
in their hands. Thus, Maharaj showed his prowess to Naja Jogiya.
Once, Maharaj was living incognito in the house of Alaiya
Khachar at Jhinjhavadar. Naja Jogiya was also staying there.
One day Maharaj started wrestling with Naja Jogiya. Four times
Maharaj flung Naja Jogiya up to the ceiling and threw him on the
ground. But Naja Jogiya was not hurt at all.
Naja Jogiya said to Maharaj, O Maharaj! I have been lifted
four times up to the ceiling and thrown hard to the ground, but I
have not been hurt at all. Why is that?
Maharaj replied, If you get hurt and your bones break, then
20
9. MOTA RAMBAI
Mota Rambai was the daughter of Jiva Joshi of Jetpur. Originally,
she was known as Kadvibai. She was married to a person of the
same village, but due to the samskars of her previous births, she
was in continuous communion with Shriji Maharaj and worshipped
Mota Rambai
21
him constantly. None of her in-laws liked this. Her husband was an
evil-minded person, so he used to torture her for worshipping God.
At night, when he retired to sleep he would place the leg of his
bed on her chest and torture her. But Kadvibai was staunch in her
worship to God, so she never tired of offering devotion. And she
was not deterred by the harassment from her husband.
Once, she was singing:
Tedi jo to amr man thare... Take me away with you my
Lord, that only can bring peace to my mind.
At that time she heard a voice from the heavens, One who
wants to worship cannot remain tied down to a husband. She
should remove her bangles and hair.
Kadvibai was surprised to hear this. Then, accompanied by her
brother Shivram, she went to see one of her relatives at Pithvadi.
She once again started singing,
Tedi jo to amr man thare...
Once again Maharaj repeated the same advice from the heavens.
Shivram said to Kadvibai, Sister, these are the words of Maharaj.
22
Mandirs
23
for her with a cart. She sat in the cart and arrived at Gadhada.
Maharaj was very pleased to see Kadvibai. He gave her a
new name, Rambai. Rambai stayed with Jivuba at Gadhada and
strengthened the satsang of many women.
Sadguru Premanand Swami composed a kirtan to commemorate
this episode. He sang,
Mero kangan nikri gayo re... My bangles have been
removed. When Maharaj heard this he scolded Premanand
Swami and asked him, When have I done such a thing?
At that time Motiba pointed towards Rambai. Maharaj started
smiling when he saw her.
Throughout her life Rambai stayed with Motiba in Gadhada
and worshipped God.
10. MANDIRS
Shriji Maharaj has stated in Vachanamrut Gadhada II-27, For
the sake of preserving upasana, I have relaxed the emphasis on
renunciation and have built mandirs of God. Thereby, even if only a
little renunciation remains, upasana will at least be preserved, and
through it, many jivas will attain liberation. One of the six aims
behind Shriji Maharajs manifestation on the earth was to establish
the worship of his supreme form along with that of his ideal devotee,
Aksharbrahman, and preach the spiritual path of supreme wisdom.
To realize this aim and for the spread of the Sampraday, Maharaj
built mandirs in Ahmedabad, Bhuj, Vartal, Dholera, Junagadh,
Gadhada and consecrated the murtis of Lakshmi-Narayan and other
deities. He thus, established the path of devotion for his devotees.
AHMEDABAD
The first mandir Shriji Maharaj built was in Ahmedabad. After the
fall of the Peshwa dynasty, the British ruled over Ahmedabad. Many
jealous opponents of the Swaminarayan Sampraday wanted to see
24
Mandirs
25
26
Mandirs
27
28
Mandirs
29
30
and divine bliss. Maharaj was very eager to build a mandir on the
hill near the banks of the river Ghela, but Jiva Khachar did not
co-operate with him. Maharaj was greatly disappointed and went
away to Sarangpur. When Laduba, Jivuba and Dada Khachar heard
about Maharajs departure from Gadhada they followed him to
Sarangpur, convinced Maharaj to return to Gadhada and Dada
Khachar willingly donated his own darbar to build a mandir.
Maharaj had taken a keen interest in the construction of this
mandir. Maharaj had commanded the sadhus and devotees to
bring one stone each when returning from the river after taking
their morning bath. Maharaj also used to bring a stone, carrying
it on his precious turban. Within no time a beautiful two-storey
mandir with three spires was built. On 9 October 1829 (Aso sud
12, Samvat 1885), the murti-pratishtha ceremony of the murti
of Gopinath Maharaj was performed by Shriji Maharaj. Also in
Gadhada, Lakshmi Vadi, the river Ghela, darbar of Dada Khachar,
Radhavav, etc. are places sanctified by Shriji Maharaj.
Shriji Maharajs divine exploits and sermons can easily convince
anyone about his divinity, supremacy and the fact that he is the
Mandirs
31
32
Mandirs
33
place and dwell with his ideal Devotee. At this place Shastriji
Maharaj acquired 24 acres of land from the Diwan of Limbdi, and
with the help of local devotees like Bhima Sheth, Nagji Sheth,
Rukhad Khachar, etc. constructed a lofty mandir. Those people
who questioned, How will he complete the construction of the
mandir without money? were stunned to see the incessant flow
of wealth coming in. The construction work was completed. Some
evil-minded people instigated the Thakor of Limbdi and persuaded
him to ask Shastriji Maharaj to install the murtis of Radha-Krishna
in the central shrine. But Shastriji Maharaj said firmly, Thakor
34
Mandirs
35
36
Mandirs
37
38
39
40
Nija-pd-payoja-kirtanam
Satatam syda bhav-jiva-gocharam;
Iti yaha kurute krattsavam
Sahajnand-gurum bhaje sad. 5
I worship guru Sahajanand, who performed/held grand
yagnas with the noble intentio0n that the worldly jivas are able
to continuously offer devotion at his lotus feet.
Bahirikshana-loka-mnusham
Nija-datmbaka-darshinm Harim;
Bhajaniya-padam
jagada-gurum
Sahajnand-gurum bhaje sad. 6
I worship guru Sahajanand, the king of the world, who is seen
by those with worldly eyes as human and by those whom he has
granted divine vision as Purushottam and whose lotus feet are
worthy of worship.
Sharangata-ppa-parvatam
Ganayitv na tadiya-sadgunam;
Anum apyatulam hi manyate
Sahajnand-gurum bhaje sad. 7
I worship guru Sahajanand, who overlooks the mountain-like
sins of those who seek his refuge and sees only their atom-like
virtues as great.
Bhav-vridhi-moksha-sdhanam
Gururja-prakat-sva-sangamam;
Praktikrutvn
krup-vasha
Sahajnand-gurum bhaje sad. 8
I worship guru Sahajanand, who is the guru and means to
moksha/liberation from the material) world for countless jivas
and (who out of compassion has made his association/company
possible.)
Bhagvan krupay tvay krutam
Janatym
upakramidasham;
Kshmate pratikartum atra kah
Lakshmichand Sheth
41
Kurute
dinjanastato
angjalim. 9
O Bhagwan! You have compassionately/mercifully granted a
great favour to the people for their moksha. Who is capable of
repaying You for this favour. (Nobody.) That is why I, Dinanath
Bhatt, with folded hands bow to You.
42
Lakshmichand Sheth
43
44
perfume on the tip of the nose of all sadhus and devotees who
were present. He said, You will never be defamed, though others
might be. He further observed, Lakshmichand Sheth does not
have enough spiritual merits so that he can have my darshan in
this life. But because of this service, in his next life, he will take
birth in Satsang and at that time he will have my darshan.
In Vrindavan, Lakshmichand Sheth eagerly awaited Bhagwan
Swaminarayans visit for three to four months. Eventually, he
became impatient and decided to go to Kathiawad and have
darshan. He mounted his horse and started for Kathiawad. But on
the way, the horse suddenly went out of control, and the Sheth
fell down and died. By the grace of Maharaj and on account of the
merits that Lakshmichand Sheth had earned by serving sadhus, he
was born in Kariyani as Nathu Patel and become one of the most
beloved devotees of Shriji Maharaj. Nathu Patel had come into
contact with Aksharmurti Gunatitanand Swami and had attained
true knowledge from him about the divinity and supremacy of
Maharaj. [This true story of Lakshmichand Sheth illustrates how
lucky we are to have been gifted with Satsang and the association
of our guru Pramukh Swami Maharaj the manifest form of
Bhagwan Swaminarayan himself. Lakshmichand Sheth himself
was a virtuous and spiritual seeker and yet in that birth he was
not lucky enough to meet God.]
13. DAMODARBHAI
Damodarbhai Patel of Ahmedabad was a disciple of Sadguru
Ramanand Swami. After Ramanand Swamis passing away to
Dham he was greatly impressed by the unique divine prowess of
Shriji Maharaj and was convinced about his supremacy.
Once, Damodarbhai had a discussion with Nathu Bhatt.
Damodarbhai firmly believed that Shriji Maharaj was supreme
God, the fountainhead of all the incarnations, the divine cause
Damodarbhai
45
46
Damodarbhai offers his turban to Maharaj to spit into and clear his throat
Satsang
47
14. SATSANG
Satsang is the sole means to attaining ultimate moksha, that is,
to become beyond birth and death and experience the divine bliss
of Akshardham while dwelling in a body. The glory of Satsang is
infinite. God is not as pleased by ashtang yoga, Sankhya, dharma,
effort, austerities, renunciation, pilgrimages, observances,
yagna and the like as he is by Satsang. Therefore, Satsang is the
quintessence of all the means of attaining ultimate moksha.
The story of the famous debate that took place between
Vashishtha and Vishwamitra is well-known. Vishwamitra said, My
sixty thousand years of austerities is worth more than Satsang.
Vashishtha claimed, The fruit of Satsang is greater than that
of austerities.
Both of them went to Brahma, Vishnu and Mahesh to resolve
their dispute and seek their verdict. But the deities thought that
if they decided the case in favour of either of the two, the loser
would feel offended and curse them. So they very tactfully directed
the rishis to the thousand-headed Sheshji (Sheshnag). Sheshnag
proposed, I am carrying the weight of this earth on my head. If
you can lighten my burden with the power of your austerities, I
will hear and decide your case.
Vishwamitra used the merits of his austerities to lift the earth
but it did not budge at all. Then Vashishtha employed a little of
the merits of Satsang and instantly the earth moved upwards.
Sheshji observed, Now there is no need for me to say anything.
The verdict has been given. This proves the might of Satsang.
There are so many anecdotes which show that Satsang is
48
Satsang
49
50
Satsang
51
52
15. VISHNUDAS
Vishnudas checked the stock and said to Shriji Maharaj,
Maharaj, this amount of foodstuff will not be enough.
Swarupanand Swami remarked, If there is not enough
foodstuff it will bring a bad name to Lakshmiji. Why should we
worry about it?
Seeing the faith of these two disciples, Shriji Maharaj touched the
containers of oil, ghee, jaggery, wheat and rice with his stick and all
the containers became completely filled with the various items.
Maharaj was at the command of Vishnudas from the village of
Dabhan. All the grand yagnas which Maharaj had performed in
Dabhan were conducted in the name of Vishnudas Patel.
Vishnudas was a favourite and ekantik devotee of Shriji
Maharaj. With the divine grace of Shriji Maharaj, he had attained
niravaran sthiti. Thus, sitting at home he could see Shriji Maharaj,
who would be touring far away. While remaining at home, he
would tell other devotees, Today, Maharaj is in this village and is
exhibiting this particular divine exploit...
Vishnudas constantly saw divinity in Shriji Maharaj and
experienced the highest level of spiritual knowledge.
Shriji Maharaj had great love for a certain mango tree in
Dabhan. He was very fond of the mangoes of this tree. Therefore,
Vishnudas used to carry cartloads of these mangoes to Gadhada
for Shriji Maharaj, the sadhus and devotees. Shriji Maharaj was
very impressed by this deep devotion of Vishnubhai and used to
bless him by placing both his hands on his head and by giving the
prints of his feet on his chest. Shriji Maharaj himself used to serve
ras and rotli to the sadhus and devotees.
The divine exploits of Shriji Maharaj amazed and pleased
everyone, but it was very difficult for people to see the divinity
in his human actions. Vishnudas believed, The divine murti
of Shriji Maharaj which is seated in Akshardham with all his
Vishnudas
53
Shriji Maharaj fills the grain vessels with the touch of his stick
54
Himraj Shah
55
56
Himraj Shah
57
remove the kanthi for the day only. They also suggested that the
brothers may remain indoors till the dinner was over. Thus, they
tried their best to make these brothers remove their kanthi. But
the brothers were very firm. They replied, Even if the world ends
today, we are not going to leave Satsang.
The Sheths returned to Dhandhuka and letters were sent to
every town and village stating, Those who attend the community
dinner arranged as a part of the last rites of Himrajbhai will be
excommunicated.
When Vanasha received this news, he sent his son, Hirabhai,
and Bhagabhai to Gadhpur. Both informed Shriji Maharaj about
the ugly incident and invited him to come to Sundariyana with
his sadhus. Shriji Maharaj observed, These brothers have been
excommunicated from their community for our sake and have
shown staunch allegiance. Tears of joy rolled from the eyes of
Shriji Maharaj who became very happy and immediately decided
to go to Sundariyana along with the sadhus and devotees.
Shriji Maharaj, accompanied by his sadhus and devotees,
arrived at Sundariyana. Maharaj stayed in the house of Jethasha
and separate arrangements were made for the sadhus and
devotees. Everyday, new dishes were prepared and the brothers
used to serve Maharaj, the sadhus and devotees with love. Besides
this, Maharaj would also play ras with the sadhus and conduct
discourses. Thus, he bestowed divine bliss in various forms upon
everyone.
On the day of Vasant Panchmi, Shriji Maharaj sprayed colours
on the sadhus and devotees and gave his coloured clothes as a
sanctified memento to all three brothers. He gave his turban to
Vanasha and trousers to Punjasha, upper garment to Bhagabhai
and coat to Jethasha.1
Thus, Shriji Maharaj stayed at Sundariyana for five days and
bestowed his choicest bliss on his devotees. When Maharaj decided
1. Even today, these clothes are being preserved in their family at Sundariyana.
58
17. VACHANAMRUT
GADHADA I-8
ENGAGING THE INDRIYAS IN THE SERVICE
OF GOD AND HIS SANT
On Magshar sudi 11, Samvat 1876 [27 November 1819], Shriji
Maharaj was sitting in Dada Khachars darbar in Gadhada. He
was dressed entirely in white clothes. At that time, an assembly
of sadhus as well as devotees from various places had gathered
before him.
Thereupon Shriji Maharaj said, If the vruttis of the indriyas are
engaged in the service of Shri Krishna Bhagwan and his Bhakta, then
the antahkaran is purified and the sins that have been attached to
the jiva since time immemorial are destroyed. On the other hand,
if the vruttis of the indriyas are directed towards women and other
vishays, then ones antahkaran becomes polluted and one falls from
the path of liberation.
Therefore, one should indulge in the vishays only as prescribed in
the scriptures; but one should never indulge in them by transgressing
the regulations that are described in the scriptures. Also, one should
keep association with the Sant and should shun bad company. In
Vachanamrut
59
60
Vachanamrut
61
of the body, indriyas and prans, which are all asatya he accepts
this to be the truth. He then behaves as the atma distinct from
them all but never follows the instincts of his own mind.
Furthermore, such a person identifies those objects and evil
company that may cause bondage or raise deficiencies in his
ekantik dharma and shuns them; but he does not become bound
by them. Also, he imbibes positive thoughts and avoids negative
thoughts. One who behaves in this manner should be known to
possess wisdom.
EXPLANATION
In Vachanamrut Gadhada I-6, Shriji Maharaj has said that one
who is aware of ones own moral flaws has discrimination and one
who only points at shortcomings in others lacks discrimination.
One who wants to progress in satsang must become aware of
ones own flaws and should discard them thoughtfully.
Some people do become aware of their flaws, but they never
try to overcome them. To make sincere efforts to overcome ones
shortcomings is also an act of discrimination, because by conscious
referring to ones own virtues, ones ego gets inflated. There are
no flaws or shortcomings in God or his holy Sadhu but it is the
faultfinding attitude of people which invents such flaws. A devotee
with discretion never sees flaws in God and his holy Sadhu.
Besides this, he accepts the precepts taught by God and his Sadhu
as the absolute truth. To cast even a little doubt in the precepts
preached by God or the Sadhu is an act of indiscretion. In our daily
life we put faith in the words of elders and the experienced and we
meet with success. God and his holy Sadhu who guide us on our
path of spiritual progress have no selfish motives. They advise us
and point out our shortcomings for our own benefit. With the firm
faith that they will never lead us astray, one should practice satsang
and ones indiscriminate tendencies will be overcome.
This body is not your real form because the body and organs
62
18. RAJBAI
A woman called Rajbai of the village Vankia was an ekantik
devotee of Shriji Maharaj. She was the daughter of Jivubais
maternal aunt. Jivubai was living at Gadhpur. Rajbai was attracted
towards Shriji Maharaj when she first had darshan at Gadhada.
She realized that Shriji Maharaj was supreme God.
She was not interested in marriage. She had resolved to serve
Shriji Maharaj by observing absolute celibacy in all the eight forms
and to deny the body all the pleasures of the senses.
She was to be betrothed, but she plainly refused to be engaged.
The would be in-laws had sent the customary sari and coconut.
Her mother kept those things on ledge and showed the sari to
Rajbai saying, Raju, look at this sari. Rajbai was displeased and
said, Set it ablaze. And soon the sari was ablaze. Even then she
was betrothed against her own wishes.
On the day of her marriage, when the marriage party arrived
at Rajbais house and the bridegroom entered the special place
where the marriage was to be solemnized, Rajbai remembered
Shriji Maharaj, attained samadhi and lay there like a corpse. At
the marriage altar, Rajbais place was taken by one of her maids.
Rajbai was placed in a cart and was sent to the house of the
Rajbai
63
64
You may observe absolute celibacy and stay here to serve me.
Soon, life returned to the unconscious Rajbai. She got up and fell
at the feet of Shriji Maharaj. Maharaj asked her, Why did you feel
bad about my suggestion?
Rajbai, replied, O Maharaj! Havent I experienced worldly
pleasures in all my previous births? In all my births I must have
consumed enough mothers milk which could easily fill the
oceans. I have taken birth so many times and have indulged
in sense gratification. In this birth I am determined to observe
absolute celibacy and serve you wholeheartedly. When you gave
me a command to return to my husband, I thought that if I didnt
do accordingly I would be guilty of disobeying your command.
Therefore, I couldnt bear it and fainted. But when you asked me
to observe celibacy and serve you, I became very happy.
Once, Shriji Maharaj was seated in the eastern veranda near
the room of Vasudev Narayan. As it was summer, the sadhus
had wet the ground by spraying water on it. At that time Rajbai
had served Maharaj with ras and rotli and had performed pujan
through Dada Khachar and offered clothes and ornaments.
By the grace and will of Shriji Maharaj, Rajbai attained samadhi.
In the samadhi she saw the luminous divine figure of Shriji Maharaj
seated on a divine throne in Akshardham. Brahma and other deities
showered flowers and sandalwood powder on Shriji Maharaj and
Rajbai. Then Shriji Maharaj said, Today, Rajbai has served us with
sweet mango juice and so we dont feel the heat of the summer.
Such was the devotion of Rajbai. When the relatives saw Rajbais
firm devotion towards Shriji Maharaj, they too became his devotees
and were convinced that Shriji Maharaj is manifest God.
Rajbais detachment was intense. She used to keep herself at
least ten yards away from men; she wore thick, coarse clothes;
ate very little and slept on the ground. Her celibacy was so
absolute that after her death when Dada Khachar poured ghee
on her funeral pyre for cremation, the fire did not light. Then
Sundarji Suthar
65
Gopalanand Swami came forward and said, Tell the fire deity
that the sati has left and this is just her body, therefore there is
nothing wrong in touching her body. No sooner did Gopalanand
Swami complete these words, the fire was ablaze. She firmly
adhered to the principles of celibacy, which was like walking
on a razors edge. Because of her deep devotion towards Shriji
Maharaj, she has earned her place among the immortal names of
the great devotees in the Satsang.
66
Sundarji Suthar
67
your original clothes, take your shield and sword and lead the
prince to the brides house.
As commanded by Maharaj, Sundarjibhai, who had become
a sadhu, once again donned the clothes and ornaments of a
householder. But how could he get his beard and moustache back?
When he once again rejoined the marriage party everyone asked,
Why this inauspicious look while performing an auspicious duty?
Sundarjibhai replied, I had gone for the darshan of my family
deity. The Brahmins there told me that only if I remove my beard
and moustache, the family deity will be propitiated. Therefore, I
have removed my hair, beard and moustache. The members of
the marriage party were satisfied with the explanation.
Thus, one who has realized God would do anything for the
sake of God and his Sadhu. It is very difficult to ignore public
criticism but Sundarjibhai never worried about it. However, at the
same time, this incident made Sundarjibhai a little vain. He said
to Maharaj, Maharaj! Do not put others through such a stern test.
They will not be able to endure it.
Maharaj remained quiet at that time. But when he visited
Bhadra, he sent a letter to eighteen devotees asking them to go to
Ramdas Swami at Jetalpur to renounce and then to meet him in
Bhuj. When all the eighteen devotees came to Bhuj after becoming
sadhus, Shriji Maharaj embraced them with great love. Then he
introduced them all to Sundarjibhai and said that they were all
big landlords and village chiefs. When Sundarjibhai looked at
them, his vanity vanished.
In Bhuj a Nagar Brahmin called Jagjivan was one of the eight
ministers of the king. He was intensely jealous of Shriji Maharaj.
But his wife was a great devotee of Maharaj. Whenever Maharaj
visited Bhuj for the spread of satsang he stayed with Sundarjibhai,
who stood by Maharaj even at the cost of his own life. Such a
great devotee was Sundarjibhai that he has earned an immortal
place in the Satsang.
68
Lila Chintamani
PAD 2
Smbhal saiyar re, lil Natngarni;
Sunt sukhdu re, pe Sukhsgarni. 1
Netrakamalne re, rkhi ughd kyre;
Dhyn dharine re, bese jivan bre. 2
Kyrek chamki re, dhyn karant jge;
Jot jivan re, janmamaran dukh bhge. 3
Pot gal re, sabh bhari bese;
Sant harijan re, smu joi rahe chhe. 4
Dhyn dharine re, beth hoy Hari pote;
Sant harijan re, trupta na thye jote. 5
Sdhu kirtan re, gye vajdi vj;
Temne joi re, magan thye Mahrj. 6
Temni bhel re, chapti vajdi gye;
Sant harijan re, nirakhi rji thye. 7
Kyrek sdhu re, gy vajdi tli;
Bhel gye re, tli de Vanmli. 8
gal sdhu re, kirtan gy jyre;
Pot gal re, kath vanchy tyre. 9
Pote vrt re, kart hoy bahunmi;
Khast ve re, Premnandn Swmi. 10
PAD 3
Manushyalil re, kart mangalkri;
Bhaktasabhm re, beth bhavbhayhri. 1
Jene jot re, jye jag sakti;
Gnn vairgya re, dharma sahit je bhakti. 2
Te sambandhi re, vrt kart bhri;
Hari samjve re, nij janne sukhkri. 3
Yoga ne Snkhya re, Panchartra Vednta;
E shstrano re, rahasya kahe kari khnt. 4
Jyre harijan re, desh deshn ve;
Utsav upar re, puj bahuvidh lve. 5
69
70
Jni
Lila Chintamani
PAD 5
Smbhal sajni re, divya swarup Murri;
Kare charitra re, manushya vigrah dhri. 1
Thay manohar re, Mohan manushya jev;
Rup anupam re, nij janne sukh dev. 2
Kyrek dholiye re, bese Shri Ghanshym;
Kyrek bese re, chkle purankm. 3
Kyrek godadu re, ochhde sahit;
Ptharyu hoye re, te par bese prite. 4
Kyrek dholiy re, upar takiyo bhli;
Te par bese re, Shym palthi vli. 5
Ghanuk bese re, takiye othingan daine;
Kyrek gothan re, bndhe khes laine. 6
Kyrek
rji
re,
thy
atishe
li;
Sant harijanne re, bhete bthm ghli. 7
Kyrek mthe re, lai mele be hth;
Chhti mhe re, charankamal de Nth. 8
Kyrek pe re, hr tor Girdhri;
Kyrek pe re, angn vastra utri. 9
Kyrek
pe
re,
prasdin
thl;
Premnand kahe re, bhaktatan pratipl. 10
PAD 6
kare re, charitra pvankri;
Shukji sarkh re, gve nit sambhri. 1
Kyrek jibhne re, dnt tale dabve;
Dbe jamne re, padkhe sahaj swabhve. 2
Chhink jyre ve re, tyre ruml laine;
Chhink khye re, mukh par do daine. 3
Ramuj ni re, hase ati Ghanshym;
Mukh par do re, ruml dai sukhdhm. 4
Kyrek vtu re, kart thak Dev;
Chhede rumlne re, val didhni tev. 5
Ev
71
72
Lila Chintamani
PAD 8
Rud shobhe re, nhine ubh hoye;
Vastra paherelu re, sthal vachche nichove. 1
Pag sthalne re, luhine srangpni;
Kor khesne re, pahere sri pethe tni. 2
Odhi uparni re, reshmi korni vahle;
ve jamv re, chkhadiye chadhi chle. 3
Mthe uparni re, odhi bese jamv;
Kn ughd re, rkhe mujne gamv. 4
Jamt db re, pagni palthi vli;
Te par dbo re, kar mele Vanmli. 5
Jamn pagne re, rkhi ubho Shym;
Te par jamno re, kar mele Sukhdhm. 6
Rudi
rite
re,
jame
devn
Dev;
Vre vre re, pni pidhni tev. 7
Janas swdu re, janye jamt jamt;
Pse harijan re, beth hoy mangamt. 8
Temne pi re, pachhi pote jame;
Jamt Jivan re, harijanne man game. 9
Ferve jamt re, pet upar Hari hth;
Odkr khye re, Premnandn Nth. 10
PAD 9
Chalu kare re, Mohan trupt thaine;
Dntne khotre re, sali rupni laine. 1
Mukhvs laine re, dholiye birje;
Puj kare re, harijan hete jhjhe. 2
Ppan upar re, nto lai Albelo;
Fento bndhe re, chhogu meli Chhelo. 3
Varsh rutune re, Sharad rutune jni;
Ghel nadin re, nirmal nir vakhni. 4
Sant harijanne re, sthe lai Ghanshym;
Nhv padhre re, Ghele Purankm. 5
73
74
Lila Chintamani
RAG: DHOL
Or vo Shym sanehi, sundar var joun vhl;
Jatan karine jivan mr, jivamhi proun vhl. 1
Chihna anupam angoangn, surate sambhru vhl;
Nakhshikh nirkhi nautam mr, urm utru vhl. 2
Arun kamalsam jugal charanni, shobh ati sri vhl;
Chintvan karv tur ati, man vrutti mri vhl. 3
Pratham te chintvan karu, sundar sole chihna vhl;
urdhvarekh opi rahi, atishe navin vhl. 4
Anguth ngali vachethi, nisarine vi vhl;
Pnini be kore jot, bhaktane man bhvi vhl. 5
Jugal charanm kahu manohar, chihna ten nm vhl;
Shuddh mane kari sambhrt, nsh pme km vhl. 6
Ashtakon ne urdhvarekh, swastik jmbu jav vhl;
Vajra, ankush, ketu ne padma, jamne page nav vhl. 7
Trikon, kalash ne gopad sundar, dhanush ne meen vhl;
Ardhachandra ne vyom st chhe, dbe page chihna vhl. 8
Jamn pagn anguthn nakhmhi chihna vhl;
Te to nirkhe je koi bhakta, pritie pravin vhl. 9
E ja anguthne bre til ek nautam dhru vhl;
Premnand kahe nirkhu prite, prn lai vru vhl. 10
RAG: GARBI
PAD 1
Have mr vahlne nahi re visru re,
Shvs uchhvse te nitya sambhru re. 1
Padyu mre Sahajnandji shu pnu re,
Have hu to kem kari rkhish chhnu re. 2
vyu mre Harivar varvnu tnu re,
E var na male kharche nnu re. 3
E var bhgya vin nav bhve re,
E sneh lagna vin nav ve re. 4
75
76
77
RAG: GARBI
Re Shym tame schu nnu,
biju
sarve
dukhdyak
jnu...
Re tam vin sukh sampat kahve,
Te to sarve mahdukh upjve;
Ante em km koi nve...re Shym 1
Re murakh lok mare bhatki,
Juth sange hre shir patki;
Tethi mri manvrutti atki...re Shym 2
Re akhand alaukik sukh sru,
Re joi joi man mohyu mru;
Dhar dhan tam upar vru...re Shym 3
Re
Brahmthi
kit
lagi
joyu,
Juthu
sukh
jnine
vagovyu;
Muktnand man tam sang mohyu...re Shym 4
78
79
80
81
They saw their mother crying. They saw the cooking vessels lying
in the street and some beads of the kanthi scattered there. Both
the brothers approached their mother and asked, Aai! What
happened? Why are you crying? Randebai lifted her head and
said to her sons, Mamas (maternal uncles) sadhus were insulted,
beaten and driven away. The brothers failed to understand their
mother. They asked her to elaborate. Aai! Tell us in detail. Who
had come? What happened?
Randebai wiped her eyes and narrated the ugly incident in detail.
As the brothers were listening to their mother, their warrior blood
began to boil. They were very angry, drew their swords and said,
Aai, now we will not take any food till we cut off their heads.
Then Mamaiya suggested, Before we take any action let us
send Aai away to Gadhada, since the Darbar shall certainly take
revenge. Meraman agreed to his brothers suggestion. They loaded
the cart with all their belongings and set their mother on the road
to Gadhada. On the outskirts of village the brothers alerted their
82
mother and said, Aai, if we survive we will meet you in the presence
of Maharaj at Gadhada. If not, we will meet you in Dham. Aai also
wished them well and bid Jai Swaminarayan for the last time and
saw them off to avenge the insult of her beloved sadhus.
On reaching home the brothers took a bath, and rode on their
horses to the darbar, readied their swords and challenged, Who
has beaten our maternal uncles sadhus?
This disturbed the royal party. The youngsters were stunned
to see the brothers wrath. But the prince teasingly asked, Are
you talking about the mundias of Swaminarayan? The brothers
replied, Yes, yes, who beat our mamas sadhus?
The proud prince beat his chest and replied, I beat them.
The Kathi brother, whose dagger was quivering like the tongue
of a cobra, instantly attacked the prince with his dagger, saying,
Now get ready for death! The prince collapsed then and there.
There was commotion in the entire gathering. When some of them
tried to overpower the brothers, another member of the group
was beheaded with the sword. There were shouts all around,
Paramchatanyanand Swami
83
Chase them, catch them, kill them. But the brothers rode off
with lightning speed from the scene.
After killing the prince, the brothers went to the Darbars farm
and destroyed the standing crop with their swords. When they
were cutting crop, they saw the Darbars men approaching. The
brothers swords had become blunt because of the crop cutting, yet
they offered a tough fight before they laid down their lives in the
holy cause. Thus, they avenged the insult to their mamas sadhus.
When Maharaj learnt about this at Gadhada, he observed,
Those who died so valiantly for the cause of my sadhus are
great. If those who die on the battlefield can attain heaven, then
these two brothers have died for my sake, so they shall attain
Akshardham. They will be granted moksha like that of Muktanand
Swami. Thus, Shriji Maharaj granted these two brothers a place
in Akshardham because they had avenged the insult to their
mamas sadhus. Such is the golden fruit of paksh.
84
Paramchatanyanand Swami
85
86
87
24. KIRTAN
Rud lgo chho rjendra mandir mre vt re...
Jarkasiyo
jmo
Hari
paheri,
Mthe
bndhi
pgh
soneri;
Gudho rento odhi man lalchvt re...rud
Haide
hr
gulbi
fore,
Chitt mru roki rkhyu tore;
Gajr kju bju man mre bhvt re...rud
Kanak chhadi sundar kar laine,
Gajgati
chlo
halv
rahine;
Chittdu choro mithu mithu gvt re...rud
Premnand
n
Nth
vihri,
Ju tr vadankamal par vri;
Hete shu bolvi tp shamvt re...rud
88
for food. They would plead for food and were pushed around, yet
they did not go away. This is the type of intense desire one should
have for moksha (2.95).
Sadguru Gunatitanand Swami has compared the craving for
moksha with that of the helpless hungry people of Bhimnath.
During the famine of Samvat 1869 (1813 CE), at Bhimnath
Mahadev near Dhandhuka, people were offered a ladleful
of porridge made from husk. People used to stand there in a
queue for hours just for this. At times when there was a big
rush towards those who were serving this food the people were
pushed away and some of them would fall into the sandy bed of
the River Nilka. But, they would get up and stand in the queue
once again because they knew that it was the only place where
a ladleful of porridge was available. One must have such intense
craving and hunger for moksha.
Shriji Maharaj used to narrate a story: There lived a sadguru in
a certain forest. Everyday he received five hundred grams of rice
from the town. The sadguru depended on this rice. A seeker came
to him to be his disciple. The sadguru said to this seeker, Look
here, I get just 500 grams of rice daily for myself. I cook it and eat
it. There is nothing else in this place.
The seeker replied, Guruji, dont worry about me, I can live by
drinking the water in which you cook your rice. Hearing this, the
guru allowed him to stay there and serve him.
After some time another seeker came to the guru and expressed
his desire to be his disciple. The guru told him how he and his
disciple were living with just a little rice. At that time the new
seeker asked, What does your disciple do?
Guru said, He drinks the water in which the rice is cooked.
So this aspirant said, Guruji, dont worry, I will wash out the
vessel in which the rice has been cooked and will take that water.
The guru saw his firmness and allowed him to stay with him.
Then there came a third seeker. He too wanted to stay with
89
the guru. The guru explained to him how he and his two pupils
maintained themselves. The third seeker replied Guruji, I will
drink the water from your plate after you have eaten and washed
your hands, and serve you.
Guru was pleased to see firmness of this disciple and allowed
him to stay with him as well.
Thus, the three seekers were living like this with their guru.
After some days a fourth disciple came to seek communion
with the guru. The guru told him, I cannot give you anything to
eat because the water in which I boil the rice is taken by one of
the pupils, the water in which I wash the rice is taken by another
and the third pupil is drinking the water remaining in my plate
after I have eaten.
The seeker replied, I will eat the rice fragments that fall on
the floor when you clean the rice. The guru realized that he was
very sincere and granted him permission to stay with him.
Thus, the disciples had realized the greatness of their guru and
they were sincerely craving for moksha. Therefore, they showed
willingness to drink the meagre rice water and seek communion
with the guru. Thus, one who is eager to have redemption like
these pupils, flourishes in Satsang day by day.
2. Swaminarayan Hare Swamie vt kari je: Hiro koi rite fute
nahi pan mkadn lohithi fute tem vsan koi rite tale nahi pan
mot purush kahe tem kare, teno gun ve ne kriy game to vsan
tale nikar sdhan to Saubhari dikn kev? Pan vsan tale
nahi.
It is said that a diamond cannot be cut in any way, except by
using mkadnu lohi. Similarly, desires cannot be destroyed in any
way except by doing what the great (Sadhu) instructs, imbibing
his virtues and admiring his actions. Otherwise, what remains to
be said about the endeavours of Saubhari and others? Still their
desires were not overcome (1.28).
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He was a little late for his meals. Everyone was worried that
he would be in a bad mood. But to their surprise, he quietly ate
whatever was served in his dish. He had overcome his weakness
for taste and had become a true satsangi!
Therefore, Shriji Maharaj has said that even if one is as lustful
as a dog, but believes the sadhu to be lust-free one also becomes
lust-free. By believing the sadhu to be pure, we too become
pure. By imbibing the virtues of the God-realized Sadhu, we can
overcome our vasana. Saubhari and other rishis became emaciated
through severe austerities, but they failed to burn their vasana.
Therefore, communion with the Satpurush (God-realized Sadhu)
is better than austerities in our endeavour to free ourselves from
the clutches of vasana.
3. Swaminarayan Hare Swamie vt kari je: Apne taps karvo
je hajr rupiy male tenu shu fal chhe, lkh rupiy male tenu shu
fal chhe ne karod rupiy male tenu shu fal chhe? Kem je rotlthi to
vadhre khavtu nathi. Mte taps karvo ne pchha valta shikhu.
We should think, What is the benefit of getting 1,000 rupees
or 100,000 rupees or 10 million rupees? Since we cannot eat
more than a limited amount of food. Think thus and learn to step
back from indulgence (1.34).
Swami explains to us that however much money one
earns, one should continually try to find out what benefit the
money brings us. Because after death, absolutely nothing will
accompany us.
Vaghjibhai of Vaso was a staunch disciple of Gunatitanand
Swami. He perpetually felt divine bliss in his heart. His father,
Tulsibhai, was a big dealer in tobacco, so he could not find time
to visit Junagadh. He invited Swami to Vaso. He used to say,
Swami, please stay here for four days instead of two, if need be,
stay for eight days instead of four but see to it that I experience
the peace and bliss which my son Vaghji experiences in his heart.
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Swarupanand Swami
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Dharma
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27. DHARMA
In his Shikshapatri Shriji Maharaj defines dharma: That noble,
ethical or moral conduct which has been established by Shrutis
and Smrutis is dharma. In the Shrutis and Smrutis we find both
vidhi and nishedh dos and donts governing the behaviour of
man. By adhering to these dos and donts and following the rules
of ones stage of life, a man not only earns name, fame, prosperity
and pleasures while he is alive but attains Devlok after his death.
However, he does not attain ultimate moksha and does not free
himself from the cycle of births and deaths. When his merits are
exhausted he has to come back to the earth from the Devlok.
So, what is the nature of the dharma which grants ultimate
moksha? A special description of such dharma is given in the
Vachanamrut. Sadachar means dharma, sat means Parabrahman,
sat also means Brahman. To follow Brahman and Parabrahman in
our daily life is sadachar and this is known as dharma. To follow
the manifest brahmanized sadhu who has all the divine qualities of
Parabrahman Paramatma, and who himself is the representative
of God on earth is also dharma. By following such a Sadhu in
our thoughts and actions we attain moksha. Such a Sadhu leads
his life in accordance with the code of conduct laid down in the
Shikshapatri and also honours the commands of Shriji Maharaj.
Therefore, we too, should obey the rules prescribed for us in the
Shikshapatri. By so doing, all improper thoughts disappear from
our mind and we begin to tread on the path of dharma.
JNAN (SPIRITUAL WISDOM)
Jnan means knowledge. It is to understand properly the forms
of jiva, ishwar, maya, Brahman and Parabrahman. To distinguish
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between body and atma is the basis of jnan. The attributes of the
body and atma are different. The body is inanimate, perishable,
and a source of misery. Atma (soul) is animate and luminous, true
and immortal. Never ascribe the attributes of the body to the soul
and vice-versa. When one recognizes the atma as independent of
the body then only can one rise above joys and sorrows, thirst and
hunger, insult and honour which are the attributes of the body.
This is the primary qualification of one who is spiritually wise.
Besides this, it is essential to properly understand the five eternal
realities jiva, ishwar, maya, Brahman and Parabrahman.
Jiva is one that knows little, is as small as an atom, is luminous
and animate and permeates all over the body.
Ishwar is omniscient, luminous and great. Ishwar is encircled
by maya. There are infinite ishwars.
Maya is ego, maya is motionless, maya is composed of all the
three gunas goodness, passion and ignorance. It is in the form
of darkness and is described as one which obstructs the mind
engaged in the worship of God.
Aksharbrahman or Brahman is unchanging and steadfast.
Aksharbrahman is one and unique. This Aksharbrahman has a
form and is always in the service of Lord Purushottam-Narayan.
Aksharbrahman in the form of Akshardham (the divine abode)
is exquisitely brilliant and luminous, and supports, sustains and
inspires jivas, ishwars and maya. In that all-pervading Akshardham,
Lord Purushottam dwells with his infinite liberated souls.
Parabrahman Purushottam is the controller and sustainer of
jivas, ishwars and maya. He is flawless and possesses infinite
redemptive attributes. To know Shriji Maharaj as the cause of
all the avatars and to know him as the supreme divinity is jnan
(knowledge). To know ones own atma as something that is
beyond the three bodies, three states and to know it as brahmarup
and worship Purushottam Narayan is the fruit of jnan.
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VAIRAGYA (DETACHMENT)
Not to have attachment or love for anything except God is
called vairagya. If one is not attracted to the pleasures which exist
between the earth and the realm of Prakruti-Purush, then one
has vairagya. When we begin to find faults with our own body,
our relations and also with all objects of sense gratification we
easily develop some sort of aversion towards them. When this
detachment becomes a conviction, it is called vairagya. When we
realize that this body and this world are perishable and painful and
when we dont develop any attachment towards them, vairagya is
said to be born. Vairagya enables one to withdraw from all kinds
of attachment and join unto God with deep devotion and love.
Vairagya is one of the vital means to attain ultimate redemption.
BHAKTI (DEVOTION)
Shriji Maharaj is an inexhaustible treasure of infinite
redemptive attributes and to love his eternally powerful form
with glory, grandeur and jnan is called devotion. According to the
Shrimad Bhagvat there are nine types of devotion:
Shravanam kirtanam Vishno, smaranam pdsevanam;
Archanam vandanam sakayam dsyam-tmanivedanam.
To listen to religious discourses, to sing devotional songs, to
remember God, to serve the lotus feet of God, to apply scented
powders and sandalwood paste, to offer prostrations to God,
to love him like a friend, to serve God with servitude and to
surrender ones self completely to him these are the nine
modes of worship.
The Swaminarayan Sampraday is a Bhakti tradition. Bhakti
can be practised by anybody very easily. It is difficult to practise
spiritual means such as jnan, vairagya, austerities, yoga, yagna,
and the like in our times. If we sow a mango plant, then it grows
into a tree and gives shade, wood, etc. But it cannot be called
perfect till it begins to give its fruits. In the same manner all the
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Yattirthabuddhi
salile
na
karhichijaneshvabhigneshu sa eva gokharah. 3
He who looks upon this contemptuous body consisting of the
three elements of wind, bile and phlegm as the self; those related
to the body as ones own; and murtis of clay, stone or wood as
objects of worship; and who regards sacred waters as pilgrim
places and does not have such feelings towards the God-realized
Sadhu is an animal in human form.
- Shrimad Bhagvat 10-84-13
Dhyyato vishynpunsaha sangasteshupajyate;
Sangtsanjyate kmah kmt krodhobhijyate. 4
Krodhd bhavati sammoha, sammoht-smrutivibhramaha;
Smrutibhranshd buddhinsho buddhinshtpranashyati. 5
If a man thinks of objects of sense gratification, interest
in them arises; from such interest desire is born; that state in
which a person cannot resist indulging in worldly pleasures is
called desire; from desire anger is produced. From anger arises
delusion the loss of discrimination regarding what is and is not
appropriate to do. Therefore, sins are committed. From delusion
confusion of the mind develops. From confusion of the mind loss
of buddhi, that is, ones efforts to attain atmagnan are lost. As a
result of the loss of buddhi, one perishes.
- Bhagvad Gita 2:62-63
Nirmnmoh
jitasangadosh
adhytmanity vinivruttakmh;
Dvandvairvimukth sukhadukha
sangairgachchhantyamudhh padamavyayam tat. 6
Those who are free from vanity and ignorance, who have
conquered the fault of being attached; who are continually
engrossed in contemplation of the atma; who are desireless and
liberated from the pairs of opposites like misery and happiness,
etc. reach the eternal abode Akshardham.
Dharmo gneya sadchra Shruti Smrutyupapditaha;
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29. GORDHANBHAI
Once Gordhanbhai was on his way to the village lake to wash
his clothes. He always kept his mind focused on Maharaj. He was
oblivious of everything else, so instead of taking the clothes, he
lifted his little son who was sleeping and started walking towards
the lake. He was chanting, Swaminarayan, Swaminarayan on his
way to the lake through the bazaar. The boy started crying, but
Gordhanbhai was lost in his own spiritual world and so he didnt
hear him.
Then a passer-by remarked, Gordhan! Have you gone mad! You
are holding this child on your shoulder with his face downwards.
He is crying bitterly, so put him down on the ground.
Gordhanbhai realized his mistake. He put his son on the ground
and said, I thought I was carrying my clothes.
So intense and deep was the devotion of Gordhanbhai that he
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GLOSSARY
A
acharya
Akshar
Aksharbrahman
Akshardham
Aksharmurti
anadi
antahkaran
arti
asat
asatya
Ashadh
ashtang yoga
Aso
atma
atmabuddhi
atmanishtha
avatars
Ayurveda