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SWAMISHRI’S VICHARANDecember 2009

1. Swamishri greets the devotees during morning darshan, Tithal.2. Swamishri blesses the satsang assembly, Navsari.

Founder: HDH Pramukh Swami MaharajEditor: Sadhu SwayamprakashdasContributors: Sadhu Vivekjivandas, Sadhu AmrutvijaydasDesigner: Sadhu ShrijiswarupdasPublished & Printed by: Swaminarayan Aksharpith,Shahibaug, Ahmedabad–380 004. India.

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February 2009, Vol. 32 No. 2

FIRST WORDCONTENTS4 Swaminarayan History

Fuldol in BotadColourful celebrations...

7 Philosophy – Swaminarayan VedantaA Glance at the Ishãvãsya UpanishadUnique concepts...

14 DiscoursesJiva-Centric SatsangTrue understanding...

17 Religion & Science Be Religious, Not Just SpiritualRituals promote self-control...

18 Eternal WisdomDharma, Niyams, Good CharacterBhagwan Swaminarayan’s spiritual messages...

19 VicharanPramukh Swami Maharaj’s Vicharan

21 Inspiring IncidentsLiving With Swamishri

23 BAPS News■ Annual Karyakar Shibirs, India■ Bal-Balika Karyakar Training &

Induction Day, London■ National UK Bal-Balika Winter

Training Camp 2008, London■ National Youth Leadership

Seminar, USA■ Bal Balika Shibir, Johannesburg■ Vishwa Shanti Samuh Puja,

Australia

We celebrate and eulogize the lives of greatpeople not only because of their extraordinaryachievements and seminal contributions, butbecause of their faith, integrity, industry, self-lessness, tolerance, wisdom, farsightedness andthe spirit to do the highest good for mankind.

Brahmaswarup Shastriji Maharaj (1865-1951) had a towering spiritual personality. Asa child his play comprised of creating smallmud mandirs. When he was six he refused toeat during a wedding because it was ekadashi.Four hundred people tried to persuade him,but little Dungar Bhakta remained resolute.He was fearless in treading the dark and eerieplaces on the village outskirts. When he wasseven his visits to Vartal mandir fascinatedmany when they saw him read discardedscriptural manuscripts like a seasoned scholar.Even at school his sharp acumen, memory andenthusiasm to learn delighted his teachers.

He took diksha to become a sadhu when hewas 17 and was named Yagnapurushdas. Hewas introduced to the glory of Akshar-Purushottam by his gurus – Vignananand Swamiand Bhagatji Maharaj. He studied Sanskrit fromgreat pundits like Rangacharya and JivanramShastri and became a learned scholar. At 28 hedefeated the renowned Sanskrit punditMahidhar Shastri in a debate at Gadhada.

Shastri Yagnapurushdas encountered in-creasing opposition and hostility in his mis-sion to spread the Akshar-Purushottam philos-ophy. But he remained undeterred. Eventually,he had to leave Vartal in 1905. Swami was

(contd. on page no. 22)

Website: www.swaminarayan.orgE-mail: [email protected]

4 Swaminarayan Bliss ◆ February 2009

SWAMINARAYAN HISTORY: TRANSLATION: SADHU VIVEKJIVANDAS

Fuldol in BotadAfter arriving in Botad Shriji Maharaj celebrated the

festival of colours (Fuldol) with great joy and divinity...

Maharaj called Bhaga Doshi (Sheth)and instructed, “Now allocatequarters to the guests. I believe you

must have planned it all in advance. Where haveyou arranged Dada Khachar and his sisters’stay?” Bhaga Doshi replied humbly, “They willbe staying at my house. The other Darbars willbe staying at the homes of prominenthouseholders in Botad.” Shri Hari felt satisfiedwith the arrangements. Then Maharaj enquiredwith a smile, “Where have you arranged for mystay?” Bhaga Doshi replied, “At Hamir Khachar’sdarbar.” At that very instance Hamir Khachar’sson, Daha Khachar, came and took hold ofMaharaj’s hand to lead him to his house. ShriHari took rest for a while and then visitedNanchand’s house where the kitchen and diningarrangements were made for everyone. Prior todinner, Shri Hari took a bath and donned a whitedhoti and wrapped himself with an upper cloth.Mukund Brahmachari and Jeram Brahmachariwere in Maharaj’s service. After having his mealMaharaj made the dinner arrangements for thesadhus, parshads and devotees. Thereafter, he

went on a round to see the accommodationarrangements for the devotees. He also enquiredabout the stable and fodder arrangements forthe horses and oxen. He wished that all theguests be well looked after; and their animalstoo. By the time Maharaj returned to hisresidence at Daha Khachar’s house it was latenight.

The next day, after completing his ablutionsand worship rituals, Maharaj walked to theassembly venue. Premanand Swami and othersadhus sang bhajans related to Holi. Shri Hariswayed to its tunes and words. Then he spoke,“When the devotional element of bhajans isimbibed in one’s life then only one experiencesthe joys of devotion. Otherwise, the mere joy ofmusic stimulates the mind but does not trans-form one’s soul.” Then Maharaj saw HalidaDevayat and reproached him, “Devayat, you stillindulge in bad habits in spite of wearing a kan-thi around your neck! How will you be liberatedwhen you are not abiding by my moral com-mands?” Devayat looked down in shame. Atthat time a musician of Nasitpar countered,“Maharaj, how can you falsely blame an hon-

ourable person like Devayat.” Shri Harichecked the official, “I know of your

habits too! You too are of thesame lot. But this Satsang isdivine. By transgressing moralcodes you will not be able tostay in Satsang.”

Shri Hari often discoursed,“Even a sinner should be initiat-ed into Satsang when he or shepledges to follow and abide byits moral disciplines. But when

February 2009 ◆ Swaminarayan Bliss 5

he or she transgresses them repeatedly then theperson is a sinner and should be excommunicat-ed. One who spoils oneself and others should notbe allowed to stay in Satsang.”

Jiva Khachar was seated in the assembly. Heunderstood Shri Hari’s words. He gestured toDevayat and the official to get up and leave. ThenJiva Khachar prayed to Shri Hari, “Maharaj, gen-erally souls have base nature. You are God. If youlook at their sins, how will they be liberated!”

Maharaj replied, “Bapu, it is true that soulshave base nature, but after becoming satsangiswhen a devotee is vigilant of his faults and basenature and believes me to be antaryami (in-dweller) then God forgives him for his faults.But when he is irresponsible, indulgent and dis-obedient, then I do not take any responsibility.”

Jiva Khachar understood Shri Hari’s words andremained quiet. At that time, Mukund Brahmacharicame to call Shri Hari. Maharaj said, “Brahmachariwill not allow me to discourse further.”

“But Maharaj you were just talking aboutabiding by rules and regulations. Should younot follow the rule decided for lunch time!” ShriHari smiled and said, “Brahmachari has madeus aware and alert.” He got up to leave to havelunch. The lunch was sponsored by DahaKhachar, the village chief. There were ladoos ofmotaiya and jalebi for the sweet course. ShriHari had lunch and then served the sweet itemsto the sadhus himself. For the devotees, Maharajinstructed Bhaga Doshi to have the items servedgenerously. “Make sure that no one is left out,”Shri Hari emphasized.

Bhaga Doshi (Sheth) was stout, but quiteagile. Because of Maharaj’s command he visitedthe lodgings of the devotees. Then he went to thestables, making arrangements for fodder andgrains for the horses, oxen and camels.Thereafter, he returned to the dining area. Manywere amazed by his brisk visits to all the places.Nanchand Sheth enquired, “Bhaga Sheth, I sawyou some minutes ago at the lodgings of thedevotees. The sadhus said that you had just come

to their residences, and others were saying thatyou were by the stables making arrangementsbefore you left. And now you are here! How is it,despite your portly frame, you have easy mobili-ty?”

Bhaga Sheth’s assistants commented, “He isso supple that he can easily whirl around. Fur-thermore, he walks so briskly that even we can-not keep up with him.” Bhaga Sheth humblyadded, “It is all due to Maharaj’s grace. It isbecause of his blessings that I can move soquickly. Otherwise, I start puffing after climbinga staircase. Now, let’s go and inform Maharajabout the arrangements.”

Bhaga Doshi came to Daha Khachar’s darbar.Shri Hari was waiting for him. Maharaj asked,“Sheth, has everyone eaten?”

“Yes Maharaj, no one is hungry. Fodder hasbeen provided to their horses, oxen andcamels.” Shri Hari was happy to hear this. Hetold the parshads, “Did you hear that! The word‘everyone’ does not mean only the devotees, butalso their animals. Sheth has come after makingtheir arrangements as well. One should culti-vate such feelings of bhakti and care.”

“Now Maharaj, please take rest,” BhagaDoshi requested and left.

The next morning Shri Hari performed hisablutions and worship rituals. Devotees fromSurat had arrived for his darshan and worship.Shri Hari sat on a high cot. The devotees per-formed pujan and offered him orange colouredclothes. Maharaj donned them. Bhaga Doshiand Nanchand Sheth came and requested, “Wewish to celebrate the Holi festival in the wholetown. Through your divine association Botadwill become a holy place.” Shri Hari thusmounted onto Manki, ready for the procession.The music band was waiting to start. Shri Haricalled Valibhai from the band and said, “Don’tplay any classical tunes now. Play bhajan tunesthat inspire courage and bhakti, so that nomundane thoughts arise in anyone’s mind.”

Bhaga Doshi, Daha Khachar and their men


had kept coloured water and gulal (kumkum)ready in carts in ample quantity. The processioncommenced with the sadhus, parshads anddevotees leading. The cartful of colours rolledbehind them. The attendant parshads ofMaharaj walked with vats of coloured waterand baskets full of gulal on either side ofMaharaj. Shri Hari was given a pichkari (a longpipe-shaped squirter). Naja Jogiya was holdingManki’s reins and leading it while he walked.The band played the tunes of joy and courage.Shri Hari sprayed coloured water on the sadhus.Then he showered a vessel full of gulal.

The festival of colours intensified as the pro-cession advanced through Botad. Maharajsprayed coloured water on all. The tempo andpace of the festival rose as devotees showeredcolours upon each other. The people and busi-nessmen of Botad witnessed the divine specta-cle of colours and devotion. Many wished thatShri Hari spray coloured water on them.Maharaj fulfilled their wish.

The womenfolk stood on their balconies andterraces to see the divine occasion. They show-ered flowers to honour Maharaj and also with thehope that he would look up at them and spraycoloured water upon them too. But Shri Hari didnot spray water upon them. When a devoteerequested that he spray coloured water upon thewomen devotees, Maharaj replied, “If I do so thenin future male and female devotees will spray andshower each other with colours under the pretextof bhakti. I want to propagate the celebration offestivals in such a way that they foster both bhak-ti and moral discipline.” Shri Hari had instructedthat the womenfolk should remain as spectatorsand do darshan. If they wished to shower coloursthey should install a murti of Thakorji and do soamong themselves.

The bazaar of Botad was awash with colours.There was sludge with gulal on the streets. The cit-izens heaped praises, saying they had never seensuch a divine occasion before. There was a glow ofbhakti on everyone’s face. The procession finally

terminated by the Rangoli banyan tree. A raisedplatform had been set up for Shri Hari to sit on.Mukund Brahmachari was waiting with a pair ofdry clothes for Maharaj to change into. But ShriHari sat in his drenched clothes. Muktanand Swamirequested that he change them. But Maharajreplied otherwise, “These wet clothes reflect thelove and devotion of devotees, let all have dar-shan.” After a few bhajans were sung Shri Haristarted his discourse. At that time a citizen of thetown asked, “You celebrated the festival of colourswith your sadhus, parshads and male devotees.Why did you exclude the womenfolk? You arebelieved to be God. Therefore you are above allhuman weaknesses. Where is the problem for you?”

Shri Hari replied, “When one who establish-es moral disciplines breaks them, then their sig-nificance becomes irrelevant and weak. Howev-er, by following them strictly they retain rele-vance and are thus followed by my disciples.”

“But Bhagwan Krishna played ras (divinedance) with the gopis. He was God and you tooare God,” the citizen added.

“Yes, that is true. But after Shri Krishna’sdivine dance people failed to understand itsspiritual significance. The blind imitation of thedance has led to immoral consequences. So, Ihave disallowed such ras and similar situationsof intermixing of males and females.”

The citizen was satisfied with the answer. Herealized what Maharaj said was true, becausehe himself had seen the adverse results. Hereplied, “Maharaj, what you say is true. Peopleare more impressed by pure living than by meredelivery of discourses.”

“Yes. If one has purity in life then one’s dis-course will touch people’s hearts. By doing so Ihave not blazed a new trail. It is ordained andsanctioned by our shastras.” In conclusion,Maharaj announced, “Now, our festival hascome to an end.” ◆

(To be contd.)Translation of Bhagwan Swaminarayan,

by Shri Harshadbhai Dave

INTRODUCTIONOpening the doors to the Upan-

ishads we are greeted with the Shruti:‘ß¸‡ÊÊ flÊSÿ◊˜ ßŒ¢ ‚fl¸◊˜...’ ‘Everything is per-vaded by a governor, controller orruler.’ What a declaration! It is adirect manifestation of experience!This first proclamation says it all. Anincident regarding the words “ß¸‡ÊÊflÊSÿ◊˜ ßŒ¢ ‚fl¸◊˜...’ comes to mind: Gand-hiji said, “If India is once again subjectto a cruel foreign attack. If all sadhus,ascetics and pundits are sent to theirdeaths. If all mandirs, ashrams andhermitages are brought to ruins. If thevaluable Vedas, Upanishads and multi-tude of shastras are shredded, burntor submerged in water. Then, if manyyears pass by, and one day, someonestumbles upon a shredded fragment ofpaper on which is written, ‘ß¸‡ÊÊ flÊSÿ◊˜ßŒ¢ ‚fl¸◊’, and the reader understandsthe implication of these words, then,from just these few words hundreds ofthousands of sadhus, crores ofmandirs and the shastras could berevived to their full form. Such arethese words.” The Upanishads areeternal principles. The power of eter-nal principles is unlimited. TheIshãvãsya Upanishad is a reservoir ofsuch power.

Ishãvãsya Upanishad is the last(40th) chapter of the Samhitã Pãth ofthe Shukla Yajurveda. As the firstwords of this Upanishad are ‘ß¸‡ÊÊ flÊSÿ◊˜ßŒ¢ ‚fl¸◊˜’ – ‘Ishã vãsyam idam sarvam’ –it is named the ‘Ishãvãsya Upanishad’or the ‘Isha Upanishad’. Also, as thisUpanishad is a Samhitã Pãth of the


A Glance at theIshãvãsyaUpanishad

PHILOSOPHY – SWAMINARAYAN VEDANTA:GUJARATI TEXT: SADHU BHADRESHDAS

TRANSLATION: SADHU PARAMVIVEKDAS


Shukla Yajurveda it is also known as the ‘Samhi-topanishad’ (Samhitã-Upanishad).

This Upanishad of 18 mantras wonderfullyexplains the rulership and pervasiveness ofBrahman and Parabrahman. It talks about mat-ters such as discrimination in indulging in sen-sual pleasures and the necessity of renunciation.Guidance is also given on the life-orientedapproach of karma yoga, the balance of knowl-edge and karma in life and the benefits ofimbibing these principles. The Upanishad con-cludes with humble prayers. Let us take a brieflook at these precepts.

PRECEPTS IN ISHÃVÃSYA UPANISHAD

1. ß¸‡ÊÊ flÊSÿ◊˜ ßŒ¢ ‚flZ ÿÃ˜ Á∑§Üø ¡ªàÿÊ¢ ¡ªÃ˜‘Ishã vãsyam idam sarvam yat kincha jagatyãm

jagat...’ These are the first words of the IshãvãsyaUpanishad. The meaning of each of these wordsis as follows: Ishã – by that which rules and con-trols; vãsyam – is pervaded; idam sarvam – all ofthis; yat kincha – whatever there is; jagatyãmjagat – in this world of nature. Thus, this stanzameans: ‘This whole world is pervaded by its rulerand controller.’ There is nothing in this world inwhich Isha – the ruler – is not. Who is this Ishathat has been referred to as the one who pervadesthe whole world? This curiosity can be satisfiedby the Upanishads themselves. To understandone Upanishad we must refer to otherUpanishads. By doing this, meanings and inter-pretations become clearer.

In the 4th chapter of the BruhadãranyakaUpanishad, Maharshi Yagnavalkya says, ‘‚fl¸Sÿfl‡ÊË ‚fl¸Sÿ‡ÊÊŸ— ‚fl¸SÿÊÁœ¬ÁÃ—’ – ‘Paramãtmã keepsall in control, rules over all and resides as thesuperior above all’ (Bruhadãranyaka Upan-ishad: 4/4/22). Therefore, one meaning of Ishais Paramãtmã. Moreover, in the same Upan-ishad, Gargi asks, ‘Who is the ruler and sup-porter of all?’ To this, Yagnavalkya answers,‘Gargi! That is Aksharbrahman.’ The originalwords are: “∞ÃŒ˜ flÒ ÃŒˇÊ⁄¢U ªÊÌª!” – ‘Etad vai tadak-

sharam Gargi’ (Bruhadãranyaka Upanishad:3/8/8). But Yagnavalkya doesn’t stop there. Hethen also speaks of the glory and powers ofAksharbrahman: “∞ÃSÿ flÊ •ˇÊ⁄USÿ ¬˝‡ÊÊ‚Ÿ ªÊÌª!‚ÍÿÊ¸øãº˝◊‚ı ÁflœÎÃı ÁÃcΔUÃ—– ∞ÃSÿ flÊ •ˇÊ⁄USÿ ¬˝‡ÊÊ‚ŸªÊÌª! lÊflÊ¬ÎÁÕ√ÿı ÁflœÎÃ ÁÃcΔUÃ—– ∞ÃSÿ flÊ •ˇÊ⁄USÿ¬˝‡ÊÊ‚Ÿ ªÊÌª! ÁŸ◊·Ê ◊È„ÍUÃÊ¸ •„UÙ⁄UÊòÊÊáÿœ¸◊Ê‚Ê ◊Ê‚Ê ´§Ãfl—‚¢flà‚⁄UÊ ßÁÃ ÁflœÎÃÊÁSÃÁcΔUÁãÃ–” – ‘O Gargi! The sun,moon, etc. remain under the rule of Akshar-brahman. The earth and all other worldsremain under the rule of Aksharbrahman. Sec-onds, hours, night, day, weeks, months, sea-sons, years, and whatever measurement of timethere is, is under the rule of Aksharbrahman.Thus, Aksharbrahman is the ruler and con-troller of everything’ (Bruhadãranyaka Upan-ishad: 3/8/9).

In this way, Parabrahman and, by his eternalwish, Aksharbrahman are both divine entitiesthat are the Isha – rulers and controllers of thewhole world. It is that Akshar and Purushottamthat pervade everything by their power ofindwelling (antaryãmi shakti). This is the mean-ing of the first stanza of this mantra.

Other Upanishads also affirm this perva-siveness. “’˝rÊÔÒflŒ◊◊ÎÃ¢ ¬È⁄USÃÊŒ˜ ’˝rÊÔ ¬pÊŒ˜ ’˝rÊÔŒÁˇÊáÊÃpÙûÊ⁄UáÊ– •œpÙäflZ ø ¬˝‚ÎÃ¢ ’˝rÊÔÒfl” – ‘Before usis Aksharbrahman, behind us is Aksharbrah-man, on our right and left is Aksharbrahman,above and below... Aksharbrahman is every-where’ (Mundaka Upanishad: 2/2/19). “‚∞flÊ˘œSÃÊÃ˜ ‚ ©U¬Á⁄Uc≈UÊÃ˜ ‚ ¬pÊÃ˜ ‚ ŒÁˇÊáÊÃ— ‚ ©UûÊ⁄UÃ—”– ‘Paramãtmã is beneath us, Paramãtmã isabove us, Paramãtmã is behind us, Paramãtmãis on our right as well as left’ (ChhãndogyaUpanishad: 7/25/1).

Shriji Maharaj has also explained this perva-siveness of Akshar and Purushottam in theVachanamrut, for example: ‘God is present ineveryone as antaryãmi’ (Gadhada I-62); ‘ThatBrahman (Aksharbrahman) is the cause of all –Prakruti-Purush, etc. It is their supporter andpervades all through his antaryãmi powers’(Gadhada II-3).


Other mantras of the Ishãvãsya Upan-ishad also clarify the omnipresence ofAksharbrahman and Parabrahman in differ-ent ways. For example, “ÃŒ˜ œÊflÃÙ˘ãÿÊŸàÿÁÃ” –‘They surpass all other moving things’(Ishãvãsya Upanishad: 4). This means thatjust as in a race a runner will always see asuperior runner in front of him, similarly,these two all-pervading entities are alwaysin front of everything. Nothing can overtakethem. That is why they have been called“◊Ÿ‚Ù ¡flËÿ—” – ‘Faster than the mind’(Ishãvãsya Upanishad:4). Indeed, what canovertake that which is everywhere!

There is another trait of an omnipresententity – it is very far as well as very near! Likespace. This has also been written in this Upan-ishad: “ÃŒ˜ ŒÍ⁄U ÃŒ˜ flÁãÃ∑§” – ‘That Brahman andParabrahman are far as well as near’ (IshãvãsyaUpanishad: 5).

To understand the pervasiveness of anomnipresent entity further we can look at itssubtleness and magnitude. That which canbecome even subtler than the subtle can per-vade everything. That which can accommo-date everything within itself can pervade.Such are Aksharbrahman and Parabrahman.They, being even subtler than the subtle, per-vade everything, and by pervading theyaccommodate everything within themselves.Therefore the Upanishad says, “ÃŒãÃ⁄USÿ ‚fl¸SÿÃŒÈ ‚fl¸Sÿ ’ÊsÔÃ—” – ‘They pervade everythingfrom within and without’ (Ishãvãsya Upan-ishad: 5).

Thus the mantra “ß¸‡ÊÊ flÊSÿ◊˜ ßŒ¢ ‚fl¸◊˜”(Ishãvãsya Upanishad: 1) clarifies the principlethat Akshar and Purushottam rule and pervadeeverything.

Let us call this principle the ‘Ishãvãsya con-cept’. We should try to imbibe this ‘Ishãvãsyaconcept’ by perceiving Brahman and Paramãtmãin everything. This is the essence of this con-cept.

SATPURUSH: THE LIVING COMMENTARYOF THE ISHÃVÃSYA UPANISHAD

This Ishãvãsya concept can be easily under-stood through the life of the Satpurush (guru),since the very life of the Satpurush is a living com-mentary on the intangible words of the shastras.

One of Brahmaswarup Yogiji Maharaj’s traitswas that even though he was himself the guru,he used to address all, even young children,with the title ‘guru’. Once, when this happenedin the village of Paatna, Jetha Bhagat said toYogiji Maharaj, “Swami! I am your disciple, whydo you call me ‘guru’?” Yogiji Maharaj replied,“Guru! I perceive all as gunatit and see Maharajin all; that is why I say ‘guru’.” This is theIshãvãsya concept.

“Shriji Maharaj, Gunatitanand Swami, Bha-gatji Maharaj, Shastriji Maharaj and YogijiMaharaj reside in you all. That is why I shouldoffer you flowers and perform your arti. This ismy devotion to you.” These are the openingwords of guru Pramukh Swami Maharaj’saddress in front of hundreds of thousands ofdevotees during his 79th birthday celebrationson 16 December 1999 in Tithal.

Around the same time, there was a gatheringfor the ãdivãsi (tribal) people in the district ofDharampur. In his blessings to them PramukhSwami Maharaj said, “Paramãtmã is the ãdi(first) of all. His vãs is in you (He resides inyou). And you reside near him; therefore, youare ãdivãsi.” Only one who lives the ‘Ishãvãsyaconcept’ can understand the true meaning ofthe word ‘ãdivãsi’.

The BenefitsThe benefits of the noble, divine and liberat-

ing spiritual understanding of “ß¸‡ÊÊ flÊSÿ◊˜ ßŒ¢‚fl¸◊˜” is not ordinary. In this Upanishad, theamazing benefits of this understanding havealso been shown.

■ “Ÿ Áfl¡ÈªÈå‚Ã”“¡ÈªÈå‚Ê” (jugupsã) means to speak badly of or


have anti-feelings for someone. One who wedsthe Ishãvãsya concept is described as “ŸÁfl¡ÈªÈå‚Ã” – ‘Na Vijugupsate’ (Ishãvãsya Upan-ishad: 6). This sentence has two meanings.First, one never speaks or feels antagonistic foranyone; and second, no one ever bears suchanti-feelings for him. This is simple enough foreveryone to understand. Negative behaviour isborn from lack of the Ishãvãsya concept. Thereis no scope for it when an understanding of theIshãvãsya concept is attained.

Yogiji Maharaj’s life demonstrates this. Heonce casually said, “I never have a feeling ofdislike for even the smallest devotee. I never seetheir faults. I never let their faults be seen. I seethem as murtis of Brahman.”

Indeed, with this ‘Ishãvãsya concept’ quarrelswould no longer remain.

■ ÃòÊ ∑§Ù ◊Ù„U—“ÃòÊ ∑§Ù ◊Ù„U—” – ‘Tatra ko mohaha’ – ‘Where

lies moha’ (Ishãvãsya Upanishad: 7). Mohameans delusion. To understand that whichshouldn’t be understood. To not understandthat which should be understood and, in fact,to understand it incorrectly is delusion.Understanding the ãtmã to be the body, per-ceiving manushyabhãv (human traits) inParamãtmã or the Brahmaswarup guru andother false beliefs are all moha. Incorrectunderstandings or perceptions lead to incor-rect behaviour and sin.

There is a famous story of a Sanskrit school.As a test, a guru gave two of his disciples a fruiteach to eat, and told them to have it where noone could see them. One went to a solitaryplace, and believing that no one was looking heate the fruit. The other student who hadattained the Ishãvãsya concept – realizing thatParamãtmã is everywhere and so observing him– through the guru’s teachings did not eat thefruit. One who knows the omnipresent entity,never commits sins, since he believes that he isnever alone. He sees everything filled with

Brahman and Parabrahman. AksharbrahmanGunatitanand Swami said, “One who has suchan understanding doesn’t even have badthoughts, let alone bad actions. Whatever badactions one performs simply reflects upon one’signorance.”

■ ∑§— ‡ÊÙ∑§—“ÃòÊ ∑§— ‡ÊÙ∑§—” – Tatra kaha shokaha. – ‘How

can there be grief in him?’ (Ishãvãsya Upan-ishad: 7). This is an important result of theIshãvãsya concept. All grief dissolves and eter-nal bliss is attained. Thus, one experiences lib-eration in this very life.

There is a well-known incident of Brah-maswarup Bhagatji Maharaj. Govardhanbhaiwas the administrator of Vartal mandir and hadgreat authority and power. One day, he sawBhagatji Maharaj – a man without a post, ofaverage means, of an ordinary profession, of anordinary caste, and often insulted. Yet the nobil-ity of his heart could be seen on his face. Gord-hanbhai felt, “This person has definitely gotsome kind of magic in his heart.” He asked,“Bhagatji! Why are you so happy?” Bhagatjireplied, “I see everyone as the murti of Brah-man.” This is the miracle of the Ishãvãsya con-cept. That miracle can take place in our livestoo – it is just a matter of awakening that con-cept.

Let us now take a look at another such prin-ciple in the Ishãvãsya Upanishad.

2. ÃŸ àÿÄÃŸ ÷ÈÜ¡ËÕÊ—‘Tena tyaktena bhungjithãhã’ – ‘Enjoy but

without forgetting renunciation’ (IshãvãsyaUpanishad: 1). To enjoy pleasures is a commonthing. But the art of enjoying is a different mat-ter. This clause teaches us how to accommodatepleasures in life. If only Brahman and Parabrah-man pervade all things, control all and rule,then what in this world is of my own? Nothingwhatsoever. Everything is theirs. They havegiven to me. Hence, one meaning of this clause


is to enjoy with the renunciative attitude that‘nothing is mine’. Here, renunciation has notbeen put against pleasure, but together with it:“ÃŸ àÿÄÃŸ ÷ÈÜ¡ËÕÊ—

Aksharbrahman Gunatitanand Swami usedto say, “Don’t indulge in everything that comesyour way. Learn to renounce.” The whole worldenjoys pleasures. But to renounce, put thereigns of the shastras on them, is a muchgreater uniqueness of Hindu traditions.

Another message can also be understoodfrom the sentence “ÃŸ àÿÄÃŸ ÷ÈÜ¡ËÕÊ—”. “ÃŸ”means ‘by Isha (the ruler or controller)’; “àÿÄÃŸ”means ‘by whatever body, location and thingswe have attained due to our karmas’; “÷ÈÜ¡ËÕÊ—”means ‘with that one should sustain one’s life’.What is the need for more? Thus, this shlokasuggests that desires have to be controlled andone must become satisfied.

3. ◊Ê ªÎœ— ∑§SÿÁSflŒ˜ œŸ◊˜‘Mã grudhaha kasyasvid dhanam’ (Ishãvãsya

Upanishad: 1). Only those who have forgottenthe Ishãvãsya concept and the “ÃŸ àÿÄÃŸ ÷ÈÜ¡ËÕÊ—”viewpoint take ‘another’s wealth’. Here, theUpanishad restrains them. “◊Ê ªÎœ—” means ‘donot desire’; “∑§SÿÁSflŒ˜ œŸ◊˜” means ‘another’swealth’. Here the word ‘wealth’ represents allworldly things. Only Isha is the true owner. It isIsha who gives us everything. Yet one whobelieves that ‘this is my wealth’ can be said tohave taken someone’s wealth. Truly, one whounderstands this will be rid of greed.

This is the meaning of the first mantra. Now,let us acquaint ourselves with the meaning ofthe second mantra.

4. ∑È§fl¸ãŸfl„U ∑§◊Ê¸ÁáÊ Á¡¡ËÁfl·ë¿UÃö ‚◊Ê—–‘Kurvanneveha karmãni jijivishechhatam

samãhã’ (Ishãvãsya Upanishad: 2). This mantramust be understood in addition to the conceptof the first mantra. This teaching is for makingthings that hinder moksha into things that aidmoksha. The influence of karma is widespread.

Shri Krishna himself has explained, “Ÿ Á„U ∑§ÁpÃ˜ˇÊáÊ◊Á¬ ¡ÊÃÈ ÁÃcΔUàÿ∑§◊¸∑Î§Ã˜” – ‘No one can pass evena moment without performing a karma’ (Gitã:3.5) Here, we are informed that if the spirit andattitude of “ß¸‡ÊÊ flÊSÿ◊˜ ßŒ¢ ‚fl¸◊˜” is added to thosesame karmas, then they become a form of devo-tion and a means to liberation.

For example, if someone who doesn’t knowhow to swim jumps into water, then, eventhough he flails about – he becomes tired, mis-erable and drowns. But when he learns the artof swimming, he no longer tires, becomes mis-erable or drowns. In fact, he then enjoys swim-ming. That which previously caused misery nowbrings happiness. The same applies in the mat-ter of karma. It is necessary to learn the art ofperforming karmas in life. The shastras teach usthat art. When karmas are performed seeingBrahman and Parabrahman in everything andwith the intention of pleasing them, realizingthem to be the all-doers, then those karmasbecome the means to supreme bliss and libera-tion. Such karmas attain the status of seva. Thatis why the Upanishad says, “∑È§fl¸ãŸfl„U ∑§◊Ê¸ÁáÊÁ¡¡ËÁfl·ë¿UÃ¢ ‚◊Ê—” ‘‡ÊÃ¢ ‚◊Ê—’ means ‘a hundredyears.’ We should do such seva for a hundredyears, i.e. for as long as we live without anylaziness or boredom. Seva is the essence of thismantra. We can see this wholly imbibed in thelives of our gurus. For years, BrahmaswarupYogiji Maharaj would wait for devotees to arrivein the afternoon in Gondal, so that he couldserve them by offering lunch. He would preparetheir seats, bring them dishes and bowls andserve them personally. He would often say,“Shriji Maharaj and Shastriji Maharaj dinethrough the devotees.” This is the Ishãvãsyaconcept integrated into the action of serving.

The Benefits

■ Ÿ ∑§◊¸ Á‹åÿÃ Ÿ⁄UThe benefit of such wisdom-filled karmayoga

is “Ÿ ∑§◊¸ Á‹åÿÃ Ÿ⁄U” – ‘Na karma lipyate nare’


(Ishãvãsya Upanishad: 2). This means he is notbound by any karma, i.e. he attains liberation.One only has to take another birth if one isbound by karma. This no longer remains for akarmayogi.

But for the person who does not imbibe thiswisdom-filled karma-yoga in his life, the Upan-ishad says, ‘•Êà◊„UŸÙ ¡ŸÊ—’ – ‘Ãtmahano janãhã’ –‘He is his own destroyer’ (Ishãvãsya Upanishad:3). Not only that, “Ã ¬˝àÿÊÁ÷ªë¿UÁãÃ” – ‘Te pretyãb-higacchanti’ – ‘They go to joyless, extremelymiserable demonic worlds’ (Ishãvãsya Upan-ishad: 3).

In this way, these mantras teach us thelessons of karma-yoga and seva.

Now let us understand another importantprinciple.

5. THE COEXISTENCE OF KNOWLEDGEAND KARMA

As we have seen above, words like “ß¸‡ÊÊ flÊSÿ◊˜ßŒ¢ ‚fl¸◊˜” better our understanding. And wordslike “∑È§fl¸ãŸfl„U ∑§◊Ê¸ÁáÊ” give us the beneficial adviceto perform karmas with this lofty understand-ing. Only karmas performed with such anunderstanding lead to true success in life. Thisis what can be concluded when we combineboth mantras. For this very reason, the next sixmantras emphasize the co-existence of knowl-edge (jnãn) and karma. Let us understand thembriefly.

We will be able to understand this moreclearly using ‘Andhapangu Nyãya’ – one mancan see, but is lame; another can walk, but heis blind. If both get together, they can accom-plish a task. This is called ‘AndhapanguNyãya’. The same applies here to knowledgeand karmas. Karmas alone are blind; knowl-edge alone is lame. They both need eachother. The bliss of liberation can only beattained when they are both combined. This isa matter of eradicating laziness and igno-rance. There are those who remain engulfedin worldly karmas without incorporating the

knowledge of Brahman and Parabrahman intotheir karmas. On the other hand, there arethose who remain engulfed in theoretical dis-cussions on the shastras and do not performany karmas. Both have been harshly criticizedin the Upanishad: ‘•ãœ¢ Ã◊— ¬˝Áfl‡ÊÁãÃÿ˘ÁfllÊ◊È¬Ê‚Ã– ÃÃÙ ÷Íÿ ßfl Ã Ã◊Ù ÿ ©U ÁfllÊÿÊ¢ ⁄UÃÊ—H’(Ishãvãsya Upanishad: 9). Here, the wordvidyã has been used for knowledge and avidyãfor that which is different to knowledge, i.e.karmas. So, “Those who act without attainingthe previously described knowledge becomeentangled in the intense darkness of mãyã.While those who just talk about that knowl-edge and perform no karmas are pushed intoan even greater darkness.”

However, for those who have achieved a bal-anced synthesis of knowledge and karmas; andhave affirmed the importance of both, theUpanishad says, ‘ÁfllÊ¢ øÊ˘ÁfllÊ¢ ø ÿSÃŒ˜ flŒÊ÷ÿ¢ ‚„U–•ÁfllÿÊ ◊ÎàÿÈ¢ ÃËàflÊ¸ ÁfllÿÊ˘◊ÎÃ◊‡ŸÈÃH ’ – ‘One inwhose life knowledge and karma co-exist, sucha person overcomes death, i.e. attains immortal-ity and liberation’ (Ishãvãsya Upanishad: 11).Here, one learns that knowledge and karma arenot antithetical or opposed to each other, butsupplementary. Now let us acquaint ourselveswith a few of the divine prayers that this Upan-ishad includes.

6. DIVINE AND HUMBLE PRAYERSHearing the eternal principles of “ß¸‡ÊÊ flÊSÿ◊˜

ßŒ¢ ‚fl¸◊˜” and “∑È§fl¸ãŸfl„U ∑§◊Ê¸ÁáÊ”, the spiritual aspi-rant becomes eager to realize them. He realizesthat the true and best way of attaining thesegoals easily is through prayer. Prayer is thehumble voice of surrender. Here are thosewords.

■ ÃÃ˜ àfl¢ ¬Í·ãŸ¬ÊflÎáÊÈ – ‘Unveil the face of truth’“Á„U⁄Uá◊ÿŸ ¬ÊòÊáÊ ‚àÿSÿÊÁ¬Á„UÃ¢ ◊Èπ◊˜– ÃÃ˜ àfl¢

¬Í·ãŸ¬ÊflÎáÊÈ ‚àÿœ◊Ê¸ÿ ŒÎc≈UÿH” – ‘O Paramãtmã, thenourisher of all! The face of truth has been cov-ered by a golden vessel. Unveil it so that I may


experience the virtues of truth’ (IshãvãsyaUpanishad: 15). ‘Hiranya’ means gold. Just likegold attracts and increases desire, so doesmãyã. That is why, here, mãyã has been called agolden vessel. The word ‘satya’ implies ãtmã,Aksharbrahman and Parabrahman – they arethe forms of truth. The word ‘mukh’ impliesform. The spiritual aspirant prays, “O God! Thedelusive barrier of mãyã has covered the trueform of my ãtmã. That is why you, the Truth,Brahman and Parabrahman residing in myãtmã, have been left concealed for me. As aresult, how will I experience the “ß¸‡ÊÊ flÊSÿ◊˜ ßŒ¢‚fl¸◊˜” viewpoint? Please reveal that true form tome.”

■ ÿÙ˘‚Êfl‚ı ¬ÈL§·— ‚Ù˘„U◊ÁS◊ – ‘Let me becomeBrahmarup’

To directly perceive Purushottam one mustattain the ability to directly perceive Akshar.Only one who becomes aksharrup can attainPurushottam. Bearing this principle in mind, thespiritual aspirant prays, “ÿûÊ M§¬¢ ∑§ÀÿÊáÊÃ◊¢ ÃûÊ¬‡ÿÊÁ◊” – ‘O Paramãtmã! I wish to see your liber-ating form’ (Ishãvãsya Upanishad: 16). But if Ido not become brahmarup, and you show thatliberating form to me, then I will still not attaintrue bliss. Therefore, O compassionate one!“ÿÙ˘‚Êfl‚ı ¬ÈL§·— ‚Ù˘„U◊ÁS◊” (Ishãvãsya Upanishad:16). Here, the word purush is for Aksharbrah-man. Thus, this means ‘Please affirm in me theunderstanding that Aksharbrahman is my realform.’

■ ˙ ∑˝§ÃÙ S◊⁄U – ‘Don’t forget me’The spiritual aspirant prays, “•◊ÎÃ◊ÕŒ¢

÷S◊ÊãÃÁ◊Œ¢ ‡Ê⁄UË⁄U◊˜” – ‘O God! This body is temporaland only the ãtmã is above death’ (IshãvãsyaUpanishad: 17). Further, “˙ ∑˝§ÃÙ S◊⁄U! ∑Î§Ã¢ S◊⁄U!”– ‘Do not forget whatever I have done to pleaseyou with this temporal body. Do not forget meeither. I am yours. Please, do not forget’(Ishãvãsya Upanishad: 17).

■ Ã Ÿ◊©UÁÄÃ¢ Áflœ◊ – ‘A Humble Finale’The finale is filled with humility, the spiritual

aspirant falls to his knees, his heart speaks, “•ÇŸŸÿ ‚È¬ÕÊ ⁄UÊÿ •S◊ÊŸ˜ ÁflEÊÁŸ Œfl flÿÈŸÊÁŸ ÁflmÊŸ˜–ÿÈÿÙäÿS◊Ö¡È„ÈU⁄UÊáÊ◊ŸÙ ÷ÍÁÿcΔUÊ¢ Ã Ÿ◊©UÁÄÃ¢ Áflœ◊H” – ‘OGod! Take us on the divine path of spirituality.You are omniscient. You know how to overcomemãyã. Show us. Give us strength to battleagainst mãyã, and make us victorious. OParamãtmã! We bow to you again and again.We bow to you’ (Ishãvãsya Upanishad: 18).

What humility! What surrender! To imbibewhatever has been said in this Upanishad onemust become humble. One must surrender tothe manifest form of Paramãtmã. There is noother way. This is the closing message.

In this way, through the Ishãvãsya Upan-ishad, we realize the rulership and pervasive-ness of Brahman and Parabrahman; we under-stand the glory of renunciation; we learn thesecret of karma-yoga; we understand the impor-tance of synthesizing knowledge with karmas,and we come to know of the importance ofhumble prayers.

Bhadresh Swami is a scholar at the Yagnapurush

Sanskrit Pathshala in Sarangpur, Gujarat. His academ-

ic qualifications include: MA in Sanskrit, PhD in Phi-

losophy, Shaddarshan Acharya (equivalent to MA

degrees in Samkhya, Yoga, Nyaya, Vaisheshika, Purva

Mimansa and Uttara Mimansa [Brahma Sutras]).

◆


aharaj has said in the Vachanamrutthat, primarily, one should practicesatsang to attain kalyan for the jiva.

One should not engage in satsang out of adesire for material objects, honour or fame. Wepractice satsang to attain kalyan and havesought the refuge of Maharaj, so we do not faceany problems.

If one has developed jiva-centred satsangthere will be no problems in serving, discours-ing, devotion and doing other satsang activities.However, if one is body-centred, there will bemany problems.

Our fundamental principle is to become

atma-rup or akshar-rup, and offer bhakti toPurushottam (God). Achieving this is ‘jiva nosatsang’. Then, even if others rebuke or insultus, it will not deter us from satsang. Our faith inGod will not diminish and we will not think illof others.

However, if one’s satsang is body-centred,then when one’s wishes are not fulfilled, andone faces problems, one questions: despite prac-ticing satsang, why do I get health, family, busi-ness and personal problems? In this way onefalls back from satsang.

Gunatitanand Swami has said that the bodyis a home to illness. Diseases are latent in the

DISCOURSES: TRANSLATION: SADHU AMRUTVIJAYDAS

Jiva-Centric SatsangOn 8 July 2000,

Swamishri blessed the

UK National Family

Shibir at Nottingham University.

He focused on how to

strengthen satsang in one’s jiva.


body. People may look well, but within there arediseases which may become troublesome at anytime. This is the way of the world – some daysbring joy, while some days bring misery. Whensuch upheavals are faced, questions about sat-sang arise. However, the solution to all ques-tions is to develop jiva-centric satsang.

Devji Bhagat of Nenpur had developed suchjiva-centric satsang. When his only son passedaway at 20 years of age, he reasoned thatMaharaj had taken him early to save his sonfrom worldly misery. Then, so that others wouldnot come unnecessarily to mourn his son’sdeath, Devji Bhakta went to his farm to offerbhakti and sent his wife to Gadhada to takesome fresh ghee for Maharaj. Thus, becausethey both had true understanding, they had noproblems. Those without true understandingwould complain, “Even though I offer bhaktiwhy did my son pass away?”

Those with jiva-centred satsang also willinglypermit their sons to become sadhus. They alsoserve physically, financially and mentally. When-ever there is a need in the mandir they help.However, one without true understanding, willthink about leaving satsang.

So, we should do like Bhagatji Maharaj. Heasked Gunatitanand Swami, “I do not wantwealth or anything else, except for my jiva tobecome focused on satsang, so that I never fallback.” Bhagatji Maharaj said, “GunatitanandSwami has so moulded me through jnan, dis-courses, dharma, vairagya and bhakti that mybody and atma are separate. No matter howmany difficulties or miseries arise, or whateverothers say, I will never fall back from satsang.My devotion to Maharaj will never decrease.”

Without firm satsang, one is immediately dis-turbed by what people may say to us. Someonemay call us a fool and we become agitated andretaliate, leading to unnecessary trouble. How-ever, if we reason that ‘I am atma’, and that ‘Ipractice satsang to attain moksha, for the bene-fit of my jiva’, then there will be no problems. If

one introspects in this way there will be noproblems.

We are engaged in activities and so, natural-ly, questions will arise. But think about who weare serving. We are doing all this for God. Heknows who is doing what, so there is no needto create conflict. By compromising, such ques-tions can be resolved. These questions arise dueto ego, so the first step is to strengthen satsangin the jiva, with the thought that we are doingsatsang only to please God. All who have donethis have never had any problems.

And this samagam (association) and thesetalks are to help strengthen satsang in the jiva.Such talks are in the Vachanamrut and SwaminiVato. We do read and listen to them, but whenthe need arises to apply them, we forget themand so we get carried away.

However, remind yourself, ‘I am akshar, I ambrahman. I have come to please God only. Iwant nothing else.’ By strengthening this, therewill be no difficulties or misery and one willhave greater enthusiasm each day. Thus, in thisway, ensure that there are no ups and downs.Sometimes, when someone is on a high, hedoes a lot of service, but when he encounterssome difficulties, he becomes inactive. He stopsattending and has to be called, and even thenhe refuses to come.

So now, prepare yourself so that there are nofluctuations, and you are consistent and regular.Shriji Maharaj said that ever since Shuk Swamicame to become a sadhu, his enthusiasm hadcontinuously increased. Even Dada Khachar’sand his family’s enthusiasm increased daily.There were many such devotees, some of whomShriji Maharaj mentions in Vachanamrut Loya-3.Even though they faced difficulties, theybelieved that God was with them.

Shuk Swami served by writing Maharaj’s let-ters and also faced many tests. Maharaj some-times displayed human traits, yet Shuk Swami’sunderstanding that Maharaj is divine neverwavered.


Staying together with others and under-standing their glory is difficult. While we areapart, respect for each other remains. Just asfrom a distance mountains look beautiful, butwhen you go close you see the weeds andthorns. Similarly, when apart, respect for othersis high, but when one stays with them, there isa clash of swabhavs and so there are quarrels.This happens between brothers, sisters, parents,children and friends.

That is why Gunatitanand Swami has saidthat to stay together and understand others’glory is the ‘fifth obstacle’. But if one has devel-oped jiva-centred satsang there will be no prob-lems, and just as a lotus flower is able toremain afloat amid water, one will be active insatsang. And, as such talks are understood andpracticed, one experiences greater happiness insatsang. That is jiva-centric satsang.

Further, one should remain continually alertso that the bhakti and services one has done arenot wiped off. In Kathiawad there is a saying,“One sows seeds and proceeds, while behind abig roller squashes the seeds so that they willnot grow.”

Similarly, at first one enthusiastically sowsseeds by doing good work, then one negates itby speaking ill of others – this is like runningover the seeds with a roller. As an advancewarning, Maharaj said that Alaiya Khacharbrought 2,000 people into the satsang-fold, con-vincing them that Shriji Maharaj is God. He wasvery knowledgeable and strengthened theirfaith and refuge in Shriji Maharaj. However,when Shriji Maharaj played an innocent joke onhim, Alaiya spoke ill of Maharaj and then beganto say that he is not God. So, he left Maharaj’scompany and returned home. There, he discour-aged people from going to Gadhada forMaharaj’s darshan. Alaiya would discourageothers, saying, “He is just a Purabiyo Brahminand is of no consequence.” As a result, evenMaharaj had to warn devotees not to go pastJhinjhavadar, Alaiya’s village, otherwise he

would stop them and talk ill of satsang, thuscausing them to fall back from satsang.

This was all due to Alaiya’s ego. He felt, “Ihave brought 2,000 into satsang, but Maharajdoes not value me.” But what is our valuebefore God? We are nothing before God. Even ifone does a billion times more, what is that com-pared to God?

God has created the infinite brahmands andpossesses infinite powers. Who are we beforehim? It is like the ‘value’ of a gold ring com-pared to a mountain of gold.

We have little intelligence, yet due to ego wecompare ourselves to God. But, we are insignifi-cant before him.

As a result of what happened to AlaiyaKhachar, Maharaj says in the Vachanamrut thatone who previously used to praise turns to slan-der. He feels no peace and thinks about disrupt-ing satsang. However, satsang belongs to God;so nothing will happen to satsang, but we willsuffer. This happened to Alaiya Khachar and toJiva Khachar (of Gadhada – Dada’s Khacharuncle). God’s work will never cease, no matterhow hard one tries to disrupt satsang.

Maharaj warns that we do a lot and sowmany seeds of satsang, but then we run a rollerover it all by the negative statements.

So, what is this satsang for? It is for the jiva,for kalyan and to please God. If we can pleaseGod and his Sadhu, please Yogiji Maharaj, theneverything is attained. Thus, develop such sat-sang with strong understanding that till the veryend our divyabhav towards God remains, ourrefuge remains firm and bhakti remains sincere.We have attained Shriji Maharaj through sadhuslike Shastriji Maharaj and Yogiji Maharaj, devel-oped refuge in him, understood his glory anddeveloped jiva-centric satsang. Today, becauseall want to please God and his Sadhu, all servephysically, mentally and financially. This is alldue to the fact that satsang has developed inone’s jiva. May such satsang remain forever.

◆


RELIGION & SCIENCE: SADHU AMRUTVIJAYDAS

In an article titled ‘Religion, Self-Regulation, and Self-Control:Associations, Explanations, and

Implications’ in the Psychological Bulletin(Vol. 135, No. 1. (2009), pp. 69-93),University of Miami psychologists, DrMichael McCullough and BrianWilloughby have analyzed over 80 years ofresearch and found that religious belief and pietyresult in higher self-control.

Researchers throughout the world have oftenreported that devoutly religious people aremore likely to succeed in studies, live longerand happier lives and have more satisfying mar-riages. These benefits are due in part to observ-ing the rules believers are expected to followand the social support of fellow devotees.

In this new study, the University of Miamiresearchers tested the proposition that religiongives people internal strength. Their survey ofthe vast body of literature reveals good andconsistent evidence that religiousness corre-sponds to higher self-control.

Since the 1920s, researchers have shown inlaboratory tests that religious children andadults are more self-disciplined, less impulsive,more law-abiding and have higher self-control.

Dr Michael McCullough commented, “Brain-scan studies have shown that when people prayor meditate, there’s a lot of activity in two partsof the brain that are important for self-regula-tion and control of attention and emotion. Therituals that religions have been encouraging forthousands of years seem to be a kind of work-out for self-control.” He added, “When tempta-tions cross their minds in daily life, they quickly

use religion to dispel them from their minds.”In one particular study, religious people were

compared with spiritual people – those who felttheir lives are ‘directed by a spiritual forcegreater than any human being’, but were notaffiliated to any organized religion. The resultsshowed that religious people scored higher inconscientiousness and self-control. Dr McCul-lough concluded, “The self-control effect seemsto come from being engaged in religious institu-tions and behaviours.”

Some of the conclusions of this articlereveal: (1) strong evidence that religion is posi-tively related to self-control as well as to traitssuch as Agreeableness and Conscientiousnessthat are considered by many theorists to be thebasic personality substrates of self-control, (2)some religious rituals (e.g., meditation, prayer,religious imagery, and scripture reading) pro-mote self-regulation and (3) religion’s ability topromote self-control or self-regulation canexplain some of religion’s associations withhealth, well-being, and social behaviour.

This paper supports the scientific nature ofSanatan Hindu Dharma, in which our shastras andsages have advocated rites, rituals and worship rou-tines for many millennia. These religious traditionsof Hindu Dharma impart benefits for one’s person-al, family, professional, social and devotional life. ◆


1. In Shekpat, Shri Hari said to the sadhus,“My words bring peace. Those who believe hap-piness lies in my words never experience misery.If someone says they have experienced miseryeven after following my agna, then it is due tolack of understanding. Lack of understanding isimmediately evident when they speak.Hypocrisy cannot remain hidden.

“It is the nature of all jivas to do a little of itsown preference. Only when this is done is peacebelieved to be experienced. However, as long asone acts wilfully, one cannot be said to haveobeyed commands. And as long as commandsare not obeyed, peace is not attained. Believingthat obeying commands brings misery reflects alack of dedication. When one seeks to benefitfrom another, one follows his wishes day andnight so that one’s own desires are fulfilled. Aperson may be egoistic, vicious like a snake andarrogant like a lion, yet to satisfy one’s desires,one becomes subservient to him.”

2. In Mankuva, Shri Hari described thedharma of householders, “One must shun thosewhose company leads to loss of one’s own goodcharacter. Never remain alone with your moth-er, sister or daughter except in an emergency.One’s character is significantly blemished by thecompany of unrelated women. Even Bhav, Brah-ma, Indra, Chandra, Parashar and other greatshave been affected. So, what is the capacity ofan ordinary jiva?”

3. In Gadhada, Shri Hari said to Jiva

Khachar, “Those who do what pleases God areeasily able to perform other endeavours.”

4. In Bhadli, Shri Hari said to the renun-ciants, “Only those who observe the niyams aretruly great. A thief may have more money thana businessman, but that does not turn a thiefinto a businessman. One who observes niyamsis a businessman. One who does not observeniyams and dharma is a thief. As long as one isaware of one’s hunger, thirst and body, onemust obey the do’s and don’ts. Those withoutthe eyes of wisdom are considered blind andbecome bound in material desires. When theyassociate with a wise guru, then they are liber-ated from this bondage.”

5. In Jetalpur, Shri Hari talked about observ-ing niyams, “Kusangis do not observe niyams.But satsangis must never disobey niyams.Niyams are equivalent to the company of asadhu. Upto Aksharbrahman, all follow myniyams. Those who do not follow them fear kal,karma and maya. Those who observe niyamshave no such fears.”

6. In the palace of Jetalpur, Shri Hari said,“Householders should observe the niyams ofhouseholders. Satsangis should daily keep thecompany of other satsangis. Have an addictionfor the company of sadhus. Women devoteesshould practice satsang among themselves.Those who practice satsang and observe theseniyams in mind, deed and speech will have dar-shan of this murti at the time of death.” ◆

Dharma, Niyams, Good CharacterThe Haricharitramrut Sagar, is the most extensive account of Bhagwan Swaminarayan’s life,

work and messages. It was composed by Siddhanand Swami from the diaries ofMuktanand Swami. Bhagwan Swaminarayan’s spiritual guidance on a wide range of

topics relevant to all spiritual seekers is incorporated in this voluminous shastra.The quotations below are on the subjects of dharma, niyam and good character.

ETERNAL WISDOM: TRANSLATION: SADHU AMRUTVIJAYDAS

Pramukh Swami Maharaj’s

VICHARANDecember 2008

Tithal, Navsari, Bhatiya, Dummas, Surat

In Tithal Swamishri performs pujan of murtis for akutir mandir, Navsari


6 December 2008, Tithal; 88th BirthdayToday was Swamishri’s 88th birthday. Due to

the terrorist attack in Mumbai (26/11)Swamishri had cancelled the celebrations inMumbai and at all BAPS mandirs and centres.Swamishri had strictly instructed that no men-tion of his birthday be made after his puja, andno garlands be offered to him.

Swamishri performed his puja according toroutine and gave audience to 128 devotees.

7 December 2008, TithalAccording to the English calendar the day

marked Swamishri’s 88th birthday. After Thako-rji’s darshan he performed abhishek of NilkanthVarni. Thereafter Swamishri performed hismorning puja. The senior sadhus garlandedSwamishri. A souvenir ‘Satpurush’, prepared bysadhus and youths of Mumbai for Swamishri’s88th Birthday Celebration, was inaugurated byDr Swami.

In the evening Swamishri attended the Sun-day satsang assembly. After Viveksagar Swami’s

discourse Swamishri was honoured with gar-lands. Thereafter Swamishri blessed the mam-moth gathering, “One may acquire things of thisworld, but the darshan of God, discourses aboutGod, an association of a true sadhu are rare.When one gets the association and refuge of abona fide sadhu one’s life becomes full of joyand inner satisfaction.”

14 December 2008, NavsariThe evening satsang assembly began with a

concert of bhajans by sadhus. Thereafter,Swamishri was honoured with garlands. Finallyin his blessings Swamishri inspired, “If you think,you will come to realize that ordinary people, andeven kings and millionaires have all passed away.Despite knowing this, we never think and feelthat we too are going to die and leave everythingbehind. It is because of ignorance that we becomeinfatuated and attached. What is ignorance? Thebelief that ‘I am the body.’ Everyone’s body dies,likewise ours too will die.”


28 December 2008, SuratThe preliminary rituals of mandir patosav

and pratishtha of the new guru parampara mur-tis were performed by senior sadhus. Swamishriperformed the patotsav and pratishtha arti aftercompleting his morning puja. More than 25,000devotees had come for the morning puja dar-shan. Senior sadhus garlanded Swamishri andhonoured him on his 70th diksha anniversary.An annakut was offered in all three shrines ofThakorji in the main mandir.

In the Sunday evening satsang assemblyViveksagar Swami and Kothari Swami dis-coursed to the mammoth gathering. The kothariof Surat mandir, Uttamprakash Swami,announced Swamishri’s wish that with the pre-vailing financial recession, which has direlyaffected the diamond industry, there would beno Jholi Utsav, but a simple satsang assemblywould be held. Dhun was sung, as prayers, toresolve the financial crisis. The kishores andyuvaks performed a cultural dance. Finally,Swamishri blessed the assembly, “You all camethis morning for the patotsav, and have comeagain this evening for satsang. This reflectsupon your heartfelt devotion and faith in God.Through these two things one attains innerpeace. Presently, there is an economic recessionand it is understandable that you are all veryworried. But despite this, the important thing is

to have firm refuge in God. By having faith andtrust in God you will be able to hurdle over theproblems. God is the all-doer. When businessesare prospering one feels God is very gracious,but when such a crisis comes one feels that Godis not doing anything to improve things. Butthis is not so. God does good for all. He comeson earth to liberate all…”

HIGHLIGHTS:

December 200812. Tithal: The mandir’s ninth patotsav

(mandir opening anniversary) was celebrated inSwamishri’s presence.

17. Navsari: Children’s Day programme ofrecitation, speech, skit was presented beforeSwamishri in his morning puja.

18. Navsari: Youth Day programme of bha-jans and speeches were presented beforeSwamishri in his morning puja.

29. Surat: Kishores celebrated Kishore Dayby singing bhajans in Swamishri’s puja.

30. Surat: Children’s Day (rural) pro-gramme included kirtans, story telling, sankir-tan and speech in Swamishri’s morning puja.

◆

- Gujarati text: Sadhu Priyadarshandas

Translation: Sadhu Vivekjivandas

Swamishri performs arti of BAPS mandir, Bhatiya Children’s Day, Surat

Living With Swamishri


IMPROVING ONE’S NATURE

1.12.2008, TithalA devotee was prone to frequent bouts of

depression. As a result, he was given the pinkslip at work. In addition, he had daily spats athome. On top of this his daughter got divorced.These social tragedies multiplied his depressionmanifold.

His relatives brought him for Swamishri’sblessings. After listening to the problemSwamishri advised, “Have patience. Nothinggood comes out of having tension. You have therefuge of God, a holy Sadhu and satsang. Your sat-sang, too, is not ordinary. So live in accordance toGod’s wishes. You should not quarrel because ofyour base nature (swabhav). Empty your mind ofother thoughts, and believe that whatever hashappened is due to God’s wish. Decide here andnow that you don’t want to get angry and quarrel

any more. Say ‘Swaminarayan’ and do mala.”A relative said, “He has become distraught

after his daughter’s divorce.”Swamishri added, “Believe it to be God’s wish.

Believe it to be due to her past karmas. It must beher fate to experience such pain and suffering. Themain problem is that because of your nature oth-ers’ minds become agitated, so you should under-stand and resolve it. If you mend yourself, yourdaughter will get an appropriate partner.”

OVERCOMING FEAR

1.12.2008 TithalA spiritually-inclined person narrated his

apprehensions to Swamishri, “I just can’t under-stand why I am always fearful. I keep feelingthat I will die this very moment! On cominghere to Tithal when I saw the ocean, I worriedabout what will happen to me!”


Swamishri pacified him with soothing words,“God is with you, so there is no need to fear. Bybeing fearful one cannot accomplish anything.Engage yourself in daily effort and rememberGod. Nothing is going to happen to you.”

GOD ALWAYS DOES GOOD FOR ALL

4.12.2008, TithalA God-loving person expressed his problem

through a fax addressed to Swamishri. He ques-tioned as to where God was, “I applied twice formy visas. I feel that despite doing satsang Goddoesn’t give me success in my work. And forthose who don’t do satsang and don’t believe inGod, their work is done.”

Swamishri blessed him, “When your mun-dane wish is not fulfilled then understand it tobe for your good. Sometimes God tests us. Godalways does what is best and will do so. Tryagain for the third time. Remember God and hisglory when you go to the visa office. God willdo good for you.”

KEY TO GOD’S PRESENCE

16.12.2008, NavsariNainesh, a satsangi youth of London, rang

up Swamishri and said, “Financially, times arebad and critical for us here. You too are notcoming here, so there is a bad time (crisis) forus in all aspects.

Swamishri replied, “God and his devoteesnever have ‘bad’ times. There are ups anddowns in our world. During such times onemust be patient and do bhajan.”

Nainesh added, “Your darshan here wouldbring joy to us.”

Swamishri advised, “Understand first that weare together. Learning and imbibing this spiritualknowledge will make you happy and joyous.Whenever you remember, while doing puja or vis-iting the mandir, God and his Sadhu are with you.”

Swamishri underlined to all pious seekers to fos-ter spiritual understanding and consciousness. ◆

- Gujarati text: Sadhu Priyadarshandas

Translation: Sadhu Vivekjivandas

(contd. from page no. 3)

about 40 years old. Thereafter, amidst all odds ofhaving no money, people, resources of stones andgrains, and facing terrible opposition, ShastrijiMaharaj consecrated the first BAPS Mandir in1907 in Bochasan. He enshrined the murtis ofAkshar-Purushottam in the central shrine. Theoccasion ushered in a new beginning and a gold-en chapter in the annals of Swaminarayan history.

In 1911, Yogiji Maharaj left Junagadh andjoined Shastriji Maharaj, to help him in his mis-sion to spread true upasana. Shastriji Maharajtravelled continuously in Gujarat, bearing untoldhardships to spread the Akshar-Purushottam phi-losophy. His main goal was to establish mandirs.In 1916 he consecrated a grand three-storiedshikharbaddh mandir in Sarangpur. In 1934 heinaugurated a beautiful mandir in Gondal. In1945 he established a mandir in Atladra andfinally, in 1951, he performed the arti of Akshar-

Purushottam murtis for the grand marbleshikharbaddh mandir in Gadhada. In 1950Shastriji Maharaj took the important decision ofappointing 28-year-old Shastri Narayan-swarupdas (Pramukh Swami) as the president ofBAPS. Through his blessings and the indefatiga-ble efforts of Nirgundas Swami, Maganbhai,Harmanbhai and others the fellowship flourishedin East Africa. On 10 May 1951 Shastriji Maharajpassed away and was succeeded by YogijiMaharaj.

Shastriji Maharaj founded the BAPS in con-sonance with the principles preached by Bhag-wan Swaminarayan. He endeavoured till theage of 86 years, adhering to the moral disci-plines of a Swaminarayan sadhu and with com-plete saintliness and love for all.

A thousand prostrations to Shastriji Maharajon his birthday anniversary on Vasant Panchmi(31 January). ◆


SATSANG PRAVRUTTI KARYAKARS

13 December 2008 to 6 January 2009A total of 16 shibirs for satsang and kishore activ-

ity volunteers were conducted by the sadhus andvolunteers of the Satsang Pravrutti Central Officebetween 13 December 2008 and 6 January 2009.

Based on the theme ‘Antarkhoj’ (Introspec-tion), the shibirs were held at the BAPS mandirsin Bochasan, Gadhada, Junagadh, Sankari,Gondal, Tithal and Ahmedabad. Senior sadhus,Mahant Swami, Dr Swami, IshwarcharanSwami, Kothari Swami and Tyagvallabh Swamigraced the shibirs and guided the volunteers on‘Introspection’, ‘Do You Like Negative Talks?’,‘Attaining Family Harmony’ and ‘How to PleaseGod and Guru’. Other learned sadhus spoke on‘Do We Observe Disciplines?’, ‘Do You SurrenderYour Mind?’, ‘Do We Practice Self-Control?’,‘The Dedication of a Volunteer’. The shibirtheme was further re-inforced through skits,debates and audio-visual presentations. Also,the annual calendar of projects and otheradministrative tasks were discussed. In all, over5,750 men and 5,340 women volunteersinvolved in the satsang, mahila, kishore andkishori mandal activities attended the shibirs.

BAL PRAVRUTTI KARYAKARS

21 December 2008 to 9 January 2009Based on the theme ‘Guru Dakshina’, 11

shibirs were conducted throughout Gujarat andMumbai by the Bal Pravrutti Central office.Over 80 sadhus and 5,845 bal and balika man-dal karyakars from 200 regions attended thesespecial training shibirs, each lasting 1½ days.

Elaborating upon the central theme, seniorsadhus – Mahant Swami, Dr Swami, Tyagval-labh Swami and Kothari Swami – and otherlearned sadhus spoke on topics such as, ‘OurObligations to Our Gurus’, ‘Obstacles in Devo-tion to Guru’, ‘Atmabuddhi in Our Guru’ and‘Power of Surrendering to Guru’.

Senior sadhus also gave their experiencedguidance on satsang and personal issuesthrough question-answer sessions.

The shibir theme was further highlightedthrough skits, quizzes and audio-visual presen-tations. The shibir also featured training to helpthe karyakars efficiently and accurately com-plete their administrative responsibilities.

At the end of each shibir, the karyakarspledged to fulfil their obligations to guru Pra-mukh Swami Maharaj. ◆

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

B A P S N E W SBAPS NEWS

ANNUAL KARYAKAR SHIBIRS, INDIADecember 2008-January 2009


NATIONAL UK BAL-BALIKA WINTERTRAINING CAMP 200828 to 30 December 2008, London

Over 100 balaks and balikas togetherwith 15 sanchalaks and sanchalikasattended the three-day Winter

Training Camp. They were provided specialtraining and guidance by various speakers onkey issues affecting their age group: LookingAfter Our Satsang, An Ideal Satsangi, How toPerform Smruti, Performing Seva throughThoughts, Actions and Words, Value of Educa-tion.

There was also an insightful Q&A sessionwhere further practical guidance on highereducation was given.

The participants were also given training onpublic speaking and techniques to improvetheir presentational skills, which would behelpful in their future career as well as in sat-sang.

The training sessions were interspersed withfun and sports, including swimming, golf, ice-skating and bowling.

Throughout the three days, the balaks andbalikas also had valuable opportunities tospend quality time with their mentors to freelydiscuss important topics such as peer pressureand other relevant issues.

Thus, this shibir provided children with adeeper insight into Satsang and education,inspiring them to progress in their satsangduties and studies.

Balaks at the winter training camp

More than 70 young volunteersattended the UK Bal-BalikaKaryakar Training & Induction Day

on Saturday 27 December 2008 at BAPS ShriSwaminarayan Mandir, London. The event wasorganized to train new Bal and Balika Mandalvolunteers and provide them with an insightinto their roles and responsibilities.

They were guided on the importance ofworking with children, and that working withthem was as much an opportunity to learnfrom them as it was to teach them.

The importance of teamwork and striking abalance between satsang, studies and socialresponsibilities was also emphasized.

◆

BAL-BALIKA KARYAKAR TRAINING &INDUCTION DAY

27 December 2008, BAPS Shri Swaminarayan Mandir, London

Bal Karyakars

Over 800 BAPS youth volunteers fromacross North America attended thethree-day Youth Leadership Seminar

in Atlanta, which began on 8 January 2009.Based on the message ‘To Go Above andBeyond’, the seminar was held at the BAPS ShriSwaminarayan Mandir in Lilburn. The partici-pants ranged from talented students to youngprofessionals.

The youth leaders attended lectures and par-ticipated in workshops designed to help themdevelop skills in management, public speaking,interpersonal skills, and youth counselling.

“This was an extremely motivating weekendfor me,” said Rani Thakkar, an investment bankerfrom Cleveland, Ohio. “This is my third such sem-inar and I am always amazed at how inspiringthey are. I am able to apply what I have learnednot just to my volunteer work as a youth groupleader but in my professional capacity.”

Along with cultivating leadership skills, theyouth leaders also took part in the ceremoniesand rituals performed at the BAPS Shri Swami-narayan Mandir. This interaction helped tostrengthen their Hindu and traditional roots.Also, through classroom sessions conducted byexperienced and learned sadhus the participantstook away a sense of pride for their culture andheritage.

“We learned so much the last few days onhow to fine-tune our leadership skills”, saidVipul Patel, a graduate student from Atlanta,Georgia, “Along with learning these skills, I alsogained a sense of who I am and where I comefrom.”

The Seminar was more than just informationand education, it was fun. It was an investmentfor the future, cultivating youths with a sense ofleadership, morality, spirituality and responsibil-ity. ◆


NATIONAL YOUTH LEADERSHIP SEMINAR8-10 January 2009, Atlanta, GA, USA


From 9 to 11 January 2009, 85 balaks,balikas and 12 sanchalaks from Johan-nesburg, Lenasia, Pretoria, Benoni and

Botswana participated in the Annual NationalBAPS Bal-Balika Shibir at the Smilin’ Thru Vil-lage Resort, 100km from Johannesburg. Theresort is situated in a valley on the banks of theVaal River, which is South Africa’s primary riverand has been sanctified by the asthi of YogijiMaharaj.

The theme of this year’s shibir was ‘Shastra-Mandir-Sant’. In the shibir the balaks and balikaslearnt about Hindu and BAPS shastras, the impor-tance and symbolism of mandirs, the qualities of

a true Sadhu and how these qualities are all pre-sent in guru Pramukh Swami Maharaj.

Members of the BAPS Yuvak Mandal ofJohannesburg conducted workshops, presenta-tions, discussions, collective puja and otheractivities to promote the theme of the shibir.

At the end of the three-day shibir, the balaksand balikas submitted their shibir workbookswhich were marked by the sanchalaks. Prizeswere awarded for the best individual work-books, and team awards for the teams with themost points.

The shibir helped the children learn aboutkey Hindu and satsang concepts. ◆

BAL BALIKA SHIBIR 9-11 January 2009, Johannesburg

Complete with modern educational facilitiesand a peaceful, natural environment, the BAPSSwaminarayan Vidyamandir at Raisan, nearAhmedabad, provides excellent value-basededucation using modern teaching methods forpupils from Nursery level to Standard 9.

The admission process for the new termbeginning in June 2009 is now in progress.Boarding facilities are available for studentsstudying in standards 5 to 9.

Note: Admission forms are available at above address by payment of Rs. 200 by cash or money order.

BAPS SWAMINARAYAN VIDYAMANDIR, RAISANB/h. IOC Petrol Pump, Koba-Gandhinagar Highway, Raisan-382009

Phone: 23276700 / 23276500

On 17 January 2009 a specialcollective Morning Prayer service forworld peace (Vishwa Shanti Samuh

Puja) was held at BAPS Shri SwaminarayanMandir in Sydney, in which over 100 children,

teenagers and youths participated.Similar collective prayer sessions were held

at Melbourne, Perth, Adelaide and Auckland topray for peace, calm and stability around theworld in the year ahead. ◆

VISHWA SHANTI SAMUH PUJA17 January 2009 Sydney, Australia

SWAMISHRI’S VICHARANDecember 2009

1. Devotees engaged in darshan of Swamishri’s morning puja, Dummas.2. Swamishri bows to the devotees in the mammoth satsang assembly, Surat.

1. Murtis in the central shrine of the BAPS Swaminarayan Mandir in Surat:(L to R) Aksharbrahman Gunatitanand Swami, Bhagwan Swaminarayan, Aksharmukta Gopalanand Swami.

2. An evening view of the BAPS Swaminarayan Mandir, Surat.

Printed and Published by Sadhu Swayamprakashdas on behalf of Swaminarayan Aksharpith and Printed at Swaminarayan Mudran Mandir, Shahibaug

Road, Ahmedabad - 380 004 and Published from Swaminarayan Aksharpith, Shahibaug Road, Ahmedabad - 380 004. Editor: Sadhu Swayamprakashdas.

february 2009 annual subscription rs. 60 - … took diksha to become a sadhu when he was 17 and was...

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