Celebrating Mumbai’s 100th Ladies Special Swadhyay

“Ladies’ swadhyay gives us the opportunity to watch Minalben closely, almost as a friend. She lovingly explains complex spiritual concepts that stay in my mind, make me change my actions and thus, values start to build.”

— Bhavnaben, Ghatkopar

On September 29, 2019 at Borivali’s Mega Party Hall, under Param Pujya Bhaishree’s tutelage and the presence of Pujya Brahmnishts, and a large audience of mumukshus, the 100th occasion of the Ladies Special Swadhyay was celebrated with great revelry. With diyas in their hands and divine song in the air, mumukshus welcomed Bhaishree with much warmth and joy. Two of our fellow mumukshus, Poornimaben and Chandrikaben, placed tilak on Bhaishree and venerated him with a garland. Ruchitaben and Zeel gave Bhaishree a heartfelt welcome through their graceful dance. Following on, Dulariben and Sheetal’s bhakti drenched one and all in bhaktibhaav.  

“The unimaginable loss of losing my husband and father-in-law, all in a short span of time, emotionally weighed me down. My guru gave me the strength and will to hold on during these testing times. The contribution of the ladies’ swadhyay in my life is immense. It gave me hope and courage. Minalben helped me set a routine in life that enabled me to concentrate on other things. All the time I spent around my husband’s routine was productively shifted to completing daily agnas.”

— Faluben, Borivali

After that, Bhaishree’s swadhyay began on the topic of 'Willpower', in which Bhaishree said, “willpower is a powerful force and a solution to completely transform one’s life.” An unwavering faith in the Soul helps one build willpower. One should internalise the phrase “I am a pure and eternal soul”, and one will receive the benefits of willpower. We are the key to our own salvation and liberation, however we can’t achieve this without strong willpower and regular purusharth. When our body becomes weak, we must not believe we are weak, because true strength lies in the mind and in our willpower. It is only by holding your inner willpower, will faith in the Aatma strengthen.

“These swadhyays are slowly making me eligible and suitable for my ultimate goal and breaking my attachment to this body.”

— Kundanben, Dadar

Bhaishree appreciated Brahmnisht Minalben’s and Brahmnisht Lalitaben’s commitment to having regular monthly swadhyays for almost seven years. Despite having an extremely busy schedule and handling numerous responsibilities in various roles, Brahmnisht Minalben’s effortless happiness and simplicity inspires every mumukshu of the ladies’ swadhyay.

“Through the ladies’ special swadhyay I have been able to know more, understand more and learn more, not only spiritually but also my worldly life. It is like a divine light, an incessant shower of love. I have learnt how to practically apply all our teachings in our daily lives as women.”

— Namrataben, Vile Parle

A group of women from Borivali put together a graceful and thoughtful dance depicting Mira’s devotion to the song “Mira tere namni divani ho gayi”. This was followed by Aishwarya’s  wonderful dance performance and then, the spiritual play, “Jagruti ni Jyot”. Every actor did justice to their character, with effective dialogues and relatable situations, this play definitely touched everyone's hearts. The event ended with Dulariben, Mamtaben and Hansaben showcasing the importance of girl power with examples from swadhyays. 

The event was compered by Rupaben and Nikitaben. As a vote of thanks Rupaben, Nikitaben, Suhaben and Kavitaben presented Bhaishree with a shawl while Hansaben, Ritaben, Mamtaben and Bhavnaben and Kokilaben presented shawls to Brahmnisht Minalben and Brahmnisht Vikrambhai respectively. 

“Bhaishree gave agna to Minalben to come to our house once a month to give swadhyay since my mother-in-law suffers from paralysis. After ten years, as a result, she has become stronger, more accepting and peaceful.”

— Nandaben, Worli

“Nari tu Narayani”

યુવા સ્વાધ્યાય - મોંઘી મહત્વાકાંક્ષા - The Cost of Ambition - Yuva Swadhyay

Mumbai is the city of dreams or a Mohmayi Nagari as Param Krupalu Dev always said. This city never sleeps. The population of this city runs in crores and is probably more than that of a small country in Eastern Europe. Each individual here harbours dreams and ambitions, and the quest to achieve them makes him toil day and night. Everyone wants to be an achiever, however, only a handful realise what true achievement is. We belong to that minuscule category that got blessed with the invaluable gift of knowing our goal due to the presence of our benefactor and enlightened saint Param Pujya Bhaishree.

Bhaishree believes that the youth contains a fountain of energy which, when channelised in the right direction can lead to miracles. 

In order to enrich the lives of his young disciples with spirituality, Bhaishree conducts Yuva swadhyays that deal with a specific topic. 

On Saturday the 10th of August 2019, a Yuva Swadhyay was held at Dr. Jitubhai Nagda and Dr. Suhaben Nagda’s residence at 8:30 PM. Luminescent Bhaishree chose 'Monghi Mahatvakansha' as the subject for swadhyay.

This topic elaborated on how every soul puts in tremendous effort to be happy. But Alas! his merriment is only limited to materialistic possessions like trying to acquire loads of wealth, striving to retain his youth and beauty, acquiring a beautiful and docile spouse and ensuring the best education and lifestyle for their children. Compassionate Bhaishree in his discourse not only warned his disciples against the dangers of getting caught in this rat race but also enabled them to perceive that the sole ambition of this human form should be to free the soul from the strappings of birth and death. Through a culmination of short stories with meaningful morals, empathetic Bhaishree showed the path to achieve this empyrean state. 

In his discourse, thoughtful Bhaishree egged all those present to dig deeper and understand the truth or reality of their existence. He motivated them to analyse their dreams thoroughly and determine if they were a boon or a curse, after obtaining a clear picture of what needed to be pursued, he then asked them to chase it with all their might. He warned that the journey to attain a goal is never a bed of roses, hence one needs to be prepared to make sacrifices along the way. Effective utilisation of time, living a life free from deceit, harbouring compassion for all souls and complete surrender to the supreme were some of the paths highlighted by him. 

As a token of their devotion and love Bramhnisht Minal ben and Dr. Suhaben tied a rakhi to Param Pujya Bhaishree and Bramhnisht Vikrambhai. 

This year the 15th of August which is India’s Independence day coincided with Raksha Bandhan. In order to highlight the importance of both the days Bramhnisht Minalben penned a poem that emphasised on freeing our soul from this cycle of birth and death.

The discourse left all those present, feeling light and channelised. With hands folded in gratitude and devotion, they prayed for the light of this sermon to enlighten their life, and allow each moment of their existence to be filled with elation and euphoria.

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Poem: RAKSHA BANDHAN and INDEPENDENCE DAY

(What an irony)

15 August, one single day with duality filled celebration

One asking for protection and one seeking liberation 

Can we find a way to remove this duality?

Find bondage and freedom in one true reality?

Fortunate that we are, we have sealed our fate 

With a Sadguru who can guide and also elevate

HE can be our brother for Raksha Bandhan and HE can be our liberator 

HE can make our lives pious and HE can be our ultimate saviour 

We tie the sacred thread (Rakhi) around HIS wrist 

HE saves us from binding new karma at every little twist 

From this cycle of birth and rebirth we wish salvation 

HE leads the way with his actions, HE is our true motivation 

HE says experience the soul and remove false identity 

Look within, meditate and still your mind with sincerity 

Eventually, life is only joyful awareness and that is self-realisation 

Hang on only to HIS hand and you will surely reach your destination. 

We bow at HIS pious feet and pray to keep us near HIM 

HE is in our every breath, every prayer and every hymn.

- Brahmnisht Minal ben

યુવા મુમુક્ષુઓ પ્રેરિત અને પ્રોત્સાહિત થાય અને તેમનું વ્યાવહારિક જીવન સંપૂર્ણપણે આધ્યાત્મિક બને, એ હેતુથી દર યુવા સ્વાધ્યાયમાં, પરમ પૂજ્ય ભાઈશ્રી વિશેષ પ્રકારનો ઉત્તમ બોધ આપતા હોય છે.

શનિવાર તારીખ ૧૦મી ઓગસ્ટના રોજ, ડોક્ટર સુહાસિનીબેન તેમજ ડોક્ટર જીતુભાઈના ઘરે રાત્રે ૦૮.૩૦ થી ૧૦.૦૦ ના સ્વાધ્યાયમાં, પ્રજ્ઞાશીલ ભાઇશ્રીએ "મોંઘી મહત્વાકાંક્ષા" વિષય ઉપર બોધ આપ્યો હતો.    

મહત્વાકાંક્ષા એટલે અસાધારણ ઈચ્છા, એવી ઈચ્છા, અભિલાષા કે મનોરથ, જેનું માહાત્મ્ય આપણા મનમાં ખૂબ વેદાતું હોય. તે પ્રાપ્ત કરવાની એવી અદમ્ય ઈચ્છા જાગે કે, એ આપણા જીવનનું મુખ્ય લક્ષ્ય બની જાય. એ લક્ષ્ય માટે સમગ્ર જીવન સમર્પિત કરી દઈયે.

સુખી થવું એ મનુષ્યની તમામ ઈચ્છાઓ પાછળનો હેતુ છે. મોટા ભાગના મનુષ્યો સંસારી સુખને જ ઇચ્છતા હોય છે, જેવા કે લૌકિક સમૃધ્ધિ, યુવાન અને દેખાવડા રહેવું, નિરોગી શરીર, સુંદર અને યોગ્ય જીવનસાથી, બાળકોનું ઉચ્ચતર શિક્ષણ અને ભૌતિક કમાણી. મુમુક્ષુઓના કલ્યાણમિત્ર છે એવા ભાઈશ્રીએ ગંભીરતા સાથે યુવાનોને ચેતવતા કહ્યું કે આ મનુષ્યભવમાં માત્ર મોક્ષની ઈચ્છા રાખી, કર્મોથી મુક્ત થવાની ભાવના ભાવી પવિત્ર જીવન જીવવાનું છે. સ્વાધ્યાય દરમ્યાન અનેક દાખલા અને પ્રસંગોની વાત કરતા, સ્વાધ્યાયનો સાર જેમાં સમાઈ જાય એવા મુખ્ય મુદ્દાઓ નીચે  બતાવ્યા પ્રમાણે તેમણે જણાવ્યા:

૧) જીવ, જગત અને જીવનનો વિચાર કરી મુક્ત થવાની પ્રબળ ભાવના કરવી. 

૨) યાદ રાખવું કે ઈચ્છા એ વરદાન અથવા તો અભિશાપ બંને બની શકે એમ છે માટે દરેક ઈચ્છા અને મહત્વકાંક્ષાને તપાસી જવી. મહત્વકાંક્ષા શુદ્ધ હોવી જોઈએ.     

૩) આપણી શક્તિઓને માપીને સાહસ કરવું.

૪) મહત્વકાંક્ષા એ મોંઘી છે,  સસ્તી નથી માટે અનેક બલિદાનો આપવા પડશે અને ખૂબ મહેનત કરવી પડશે.

૫) એક વાર લક્ષ્ય નક્કી કર્યા પછી આપણી તમામ શક્તિઓને તેમાં જોડી દેવી. 

૬) સમયનો સદુપયોગ કરી જીવન નિયમિત બનાવવું, સમયને શ્રમથી ભરી દેવું.

૭) પરવસ્તુ મેળવવામાં જીવનનું સાફલ્ય નથી, પુદ્દગલનું, જડવસ્તુઓનું મમત્વ છોડી, આત્મકેંદ્રિત જીવન જીવવામાં સાચી સફળતા રહી છે.      

૮) મનની તાલીમ એ ખુબ અગત્યનો મુદ્દો છે, કારણ કેળવાયેલું મન જ મહત્વાકાંક્ષાને આંબી શકે છે.

૯) મનુષ્ય ભવમાં પ્રાપ્ત થયેલી અમૂલ્ય તકોનો સદુપયોગ કરી લેવો.

૧૦) ઓછી રુચિ તેમજ આળસ અને પ્રમાદને કારણે આપણે યોગ્ય પુરુષાર્થ નથી કરી શકતા.

૧૧) ચાર કષાયોમાં, માયાએ આખા જગતને કેદ કરેલ છે. સારા દેખાવા માટે નહીં પણ અંતરથી સારા થવા પુરુષાર્થ કરવો અને યાદ રાખવું કે કીર્તિ અને કાર્યમાં ભેળસેળ ન થાય.  

૧૨)  સંસ્કાર વર્ધક અને લોકોના દુઃખ દૂર કરવાના ધ્યેયે જીવન જીવવું.

૧૩) જીવન સ્વયં તપશ્ચર્યા છે, સમર્પણ નિષ્ઠા અને સાધના દ્વારા આત્મસાક્ષાત્કાર સિદ્ધ થઇ શકે છે.

સ્વાધ્યાય પછી મીનળબહેન તેમજ સુહાસિનીબહેને પરમ પૂજ્ય ભાઈશ્રી તેમજ વિક્રમભાઈને, ભક્તિ અને પ્રેમના પ્રતીક સ્વરૂપે રાખડી બાંધી હતી. 

જોગાનુજોગ, આવતી ૧૫ ઓગસ્ટ ૨૦૧૯  એ ભારતનો સ્વાતંત્ર્ય દિન તો છે પણ સાથોસાથ તે જ દિવસે નારીયેળી પૂર્ણિમા એટલેકે રક્ષા બંધનનો દિવસ પણ છે. તે દિવસને ધ્યાનમાં રાખી મીનળબહેને સ્વરચિત અંગ્રેજી કવિતા વાંચી હતી. જેનો સાર એ હતો કે એક બંધન એવું છે જે મુક્તિ અપાવે છે ― તે છે સદ્દગુરૂ સાથેનો શિષ્યનો સંબંધ.  

મોંઘી મહત્વાકાંક્ષાનો અર્થપૂર્ણ બોધનો  પ્રકાશ, આપણા જીવનમાં અજવાળા પાથરે એજ પ્રભુ પ્રાથના.

Shrimad Rajchandra Param Samadhi Din 2019 - Exploring the true path to Moksha

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Bhaishree's swadhyay in Gnan Mandir: A True Seeker of Liberation

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Param Krupalu Dev Shrimad Rajchandra's soul left its mortal body 118 years ago on Chaitra Vad 5, VS 1957 in the city of Rajkot (India). Followers of Shrimad Rajchandra remember and honour him on this pious day in Rajkot annually. This year Chaitra Vad 5 was on April 24, 2019.

Param Pujya Bhaishree too went to Rajkot to pay his reverence to this great soul. Shrimad Rajchandra Gnan Mandir hosted a four days event where saints of different Shrimad Rajchandra Ashrams came together for spiritual discourse and bhakti.

Spiritual seekers got the benefit of two discourses of Pujya Bhaishree, one in Gnan Mandir on 23rd and the second in Samadhi Mandir on 24th April.

Bhaishree's first swadhyay on ‘mumukshu’ (true seeker of liberation)

Bhaishree started the discourse by bowing to Bhagvan Mahavir, Param Krupalu Dev and all the mumukshus. He then explained what a true mumukshu is by referring to Param Krupalu Dev's literature such as,

“જગતમાં રૂડું દેખાડવા માટે મુમુક્ષુ કંઈ આચરે નહીં, પણ રૂડું હોય તે જ આચરે.”

- Letter 274

“વિનયભક્તિ એ મુમુક્ષુઓનો ધર્મ છે.”

- Letter 925

“આજ્ઞાનું આરાધન એ જ ધર્મ છે.”

Bhaishree revealed that a worthy mumukshu is one who has developed the two virtues: discrimination (vivek) and detachment (vairagya) within.

The characteristics of a mumukshu is called mumukshuta; the main characteristic of a mumukshu is that she/he feels like being imprisoned in the body.

Bhaishree shared that Param Krupalu Dev wished that all the ignorant souls in the universe free themselves completely from all the worldly miseries. However due to false understanding worldly souls believe that they are the body (agnan). Their cycle of rebirths is going on since eternity because of this ignorance. When an ignorant soul meets an enlightened saint of Param Krupalu Dev’s calibre, listens to him and really starts believing that this world is full of miseries and strives to free itself from it. This is called mumukshuta.

Bhaishree also pointed out seven qualities of mumukshus from Shree Atmasidhhi Shashtra, verse 138:

“દયા, શાંતિ, સમતા, ક્ષમા, સત્ય, ત્યાગ, વૈરાગ્ય;

હોય મુમુક્ષુ ઘટ વિષે, એહ સદાય સુજાગ્ય.”

These virtues must be present in all spiritual seekers else they lack true quest for liberation.

With awe in his eyes Bhaishree shared that Shree Atmasidhhi Shashtra is creation of Param Krupalu Dev’s utmost compassion towards mumukshus. He also said that Shree Atmasidhhi Shashtra alone is enough for the mumukshus to succeed in the spiritual path because it encapsulates the essence of all the scriptures in 142 verses.

Referring to Shrimad’s letter number 254, Bhaishree explained three main causes obstructing progress in the spiritual path: (1) આ લોકની અલ્પ પણ સુખેચ્છા, (2) પરમ દૈન્યતાની ઓછાઈ અને (3) પદાર્થનો અનિર્ણય.

(1) Even the slightest desire for happiness from this world: This happens because one has not firmly concluded that the “truth” is undoubtedly so, or because one has not concluded that this indeed is the “very nature of ultimate bliss”. Or else, even in the quest for liberation some happiness is enjoyed, and these external circumstances feel dear (!) and because of this the slightest desire for happiness from this world remains; due to which worthiness of the soul is curbed.  

(2) Lack of utmost humility, modesty and respect: Recognising that the enlightened master is the very same as the Lord, is what the enlightened ones have described as the highest dharma, and this recognition inspires the “highest form of humility” such that one has a feeling of servitude towards all living beings, and this enables the highest worthiness. To the extent that this highest form of humility is obscured, the soul’s worthiness is bounded.

(3) Inconclusiveness about one’s true nature: If one has removed both above faults but has not been able to experience the soul, their wandering mind can become restless and a false peace arises. Imaginary concepts are considered the “truth” and as a result, over time, complete devotion is not experienced for the Soul. This fault stops one from attaining the highest worthiness.

Param Krupalu Dev further stated in letter 254 that he has observed above three obstructive causes in very many seekers of liberation that have met him. He has observed a reduction of the second obstructive cause in only a few, and, if they strive to nullify it in every way then they can also remove the other two faults and become worthy to make progress in the path towards self realization.

The ultimate tool to remove fault number two is to recognise the enlightened master to be the same as the Lord (પરમેશ્વર બુદ્ધિ ) and abide by his instructions. This gives us the highest worthiness. This is possible only when one recognises the inner state of the master. Param Krupalu Dev has stated that, “મુમુક્ષુનાં નેત્રો મહાત્માને ઓળખી લે છે”.

Bhaishree adds that it is extremely difficult to recognise a Mahatma (enlightened master) unless mumukshus have developed the vision to recognise one. Lack of Mahatma’s recognition brings about many doubts in the mumukshus’ minds making it impossible to reach to Self Realisation. Therefore mumukshus must develop vision to recognise Mahatma because only a Mahatma knows the true path to Self Realisation.

Having recognised the inner state of an enlightened master, one develops unwavering faith towards the Mahatma  which leads to curing of delusion and attachment, which in turn leads to conclusion on the true nature of the soul, leading to solution of doubts, birth of doubtlessness (નિઃશંકતા), which leads to becoming fearless (નિર્ભય) and ultimately experience the distinctness of soul from the body (નિઃસંગતા).

By developing and building on the qualities of a mumukshu as written by Param Krupalu Dev, a seeker can attain all milestones and achieve his/her goal.  This letter contains deep meaning of the scriptures and hence Param Krupalu Dev advises mumukshus to further understand the letter by mutual contemplation.

Bhaishree concluded the swadhyay with a story about Mahatma Ved Dharm and his disciple Sandipak. At the end, Bhaishree emphasised that if one wants to succeed quickly and get rid of ignorance in this life, they will have to develop mumukshuta and ultimate devotion like Sandipak as only this will lead them to Self Realisation.

Click on the link to listen to Mahatma Ved Dharm and disciple Sandipak’s story from Bhaishree (audio and video both below):

Bhaishree's second swadhyay on the true path to Moksha

In the early morning on the pious day of Shrimad's Param Samadhi Din, in his swadhyay Pujya Bhaishree elucidated the true path to Moksha.

Bhaishree bowed to the last disciple of Mahavir Bhagwan, Shrimad Rajchandraji and also to all the souls who were fortunate to be present on this ominous day to do bhakti and swadhyay from Shrimadji’s literature, in the same place that he spent his last days and where his remains are still present.

Bhaishree talked about the power of the literature Krupalu Dev has left behind. He said that Shree Atmasidhhi Shashtra is such an amazing scripture that it alone is capable of recreating all the scriptures if they ever happened to be destroyed by a calamity.

Bhaishree said that we should strongly believe in the five affirmations (પદ) as described by Param Krupalu Dev in ‘Shri Atmasidhhi Shashtra’ without any doubt and start putting in practice the sixth affirmation that ‘મોક્ષનો ઉપાય છે’ (There is a means to Moksha). This affirmation starts from verse 97.

Bhaishree said that we do not need to look for and research the scriptures to find the means to Moksha because Param Krupalu Dev has clearly told us about it in Atmasiddhi, verse 100:

રાગ, દ્વેષ, અજ્ઞાન એ, મુખ્ય કર્મની ગ્રંથ;

થાય નિવૃત્તિ જેહથી, તે જ મોક્ષનો પંથ.

Shri Atmasiddhi Shashtra, Verse 100

Param Krupalu Dev has shared from his own experience that attachment, aversion and ignorance are the fundamental causes of karmic bondage. The path which leads to their riddance, is indeed the path to liberation.

Each mumukshu must develop an impartial ability to observe and identify his/her raag (likes) and dvesh (dislikes) at all times. It is when a mumukshu can do this effectively; s/he can start putting a stop to the dualities of likes and dislikes by staying alert and being aware of it as soon as it arises.

When a past raag or dvesh karma is triggered, due to false understanding, one feels that it is happening to oneself and mixes his/herself in the manifestation of the karm and as a result does raag bhaav or dvesh bhaav and increases the karmic bondage.  Instead, at this time if the soul becomes aware of them and stays still in its inherent nature by observing equanimity and hence does not join with the past karma by not doing new raag or dvesh then no new karma is bonded and the triggered past karma gets over.

A mumukshu must practice observing equanimity in all situations, be it favourable or unfavourable. This process is also called upsham (ઉપશમ) and its success depends upon the extent of detachment towards worldly life. That is why vairagya and upsham are two fundamental qualities mumukshus must have and these qualities must keep on increasing in order to make progress in the path.

Anandghan Maharaj Saheb has said that everyone talks about religion but not everyone knows the intent of the religion. That is why Param Krupalu Dev had tried to explain the intent of religion saying, “જ્યાં ત્યાંથી રાગદ્વેષ રહિત થવું એ જ મારો ધર્મ છે.”

Raag - the main cause of attracting new karma

Bhaishree revealed that raag is the main cause of attracting new karma among other causes. To understand raag better, we must be aware of its various interpretations.

Raag means:

Attraction,

Interest,

Desire,

Enjoyment,

Merrimaking,

Indulgence,

Entertainment

To get immersed in worldly activities

Raag makes us do all these things everyday. To get attracted, give value, importance and prestige to what is not ours (પરવસ્તુ) is called raag. To have interest towards what is not ours is called raag.    

There are about 35 different types of raag we do. Attraction is bigger fault than aversion and is also a cause of aversion. Raag is the father of dvesh because without raag there is no dvesh. Dvesh will not go away until raag is present in us. Hence we should distance ourselves and rise above raag.

Bhaishree then quoted Param Krupalu Dev in letter 77 that, “અધ્યાત્મની જનની તે ઉદાસીનતા”. He further explained that udasinta means to rise above worldly matters and relations and not have attachment and indulgence towards them. When we become udasin our raag becomes mild and dvesh starts fading away.

It's a common belief to not do dvesh. People normally try to get rid of dvesh because it is an obvious fault and is unpleasant but they don’t realize that raag is also a fault. Everyone says not to do dvesh but none say not to do raag. For example, no one says not to have raag towards your family members because they don’t realize that raag is bigger fault than dvesh. When our expectations are not met, it is raag towards relations and worldly matters that cause dvesh. Intensity of dvesh depends upon the intensity of raag.

Raag is subtle while dvesh is obvious. Dvesh can take one towards external violence but one can stop from being violent if s/he becomes aware of its consequences beforehand. While raag takes one all the way to internal violence (ભાવ હિંસા) without even realizing and hence one cannot stop it beforehand.

Both the doer and receiver of raag are unaware of raag’s internal violence (turmoils). Those doing dvesh repent when they become aware of it but those doing raag do not repent because they do not see any harm in doing raag.

Bhaishree said that we don’t like when the receiver of our dvesh responds with dvesh towards us but we expect the receiver of our raag to always respond with continuous raag towards us. Dvesh is like a barking dog while the raag is like the dog that “bites” us while licking our feet. We don’t like it when dvesh stays with us for a long time but we want raag to stay with us for a long time.

Raag does not always last on one thing because it is vibhaav not swabhaav (not our nature). We will eventually have to let raag go. Once raag is gone all the vices associated with it will also go such as anger, ego, deceit and greed. These four passions are always in raag’s service and make raag stronger.

Raag and false understanding (મિથ્યામતિ) support each other. The fire of unhappiness within us is ignited by raag. World’s problems are caused by raag. Raag is biased and supports wrong acts such as violence, untruth and theft etc. Raag’s partiality can be understood further if we contemplate upon daily life examples. One’s sins will be reduced if raag becomes mild. A strong person becomes meek against raag.

Some people are wise about not doing dvesh but they are all unwisely engaged in doing raag. Bhaishree says that dvesh appears worse than raag but in reality raag is more harmful than dvesh because raag attracts one towards the worldly things while dvesh can cause detachment from them as it makes us realise it's frivolousness. Thus in many ways, raag is worse than dvesh.

Bhaishree further said that one does raag towards worldly matters and the body they reside in. The latter is matter (જડ) and not ours (પરવસ્તુ). Raag towards matter results in dvesh when wants are not fulfilled. Dvesh is then followed by all four passions (Anger, Ego, Deceit and Greed). It is ignorance that attracts us towards matter. The false belief that 'I am the body’ makes one want to take ownership of things that do not belong to self. That is why it is said to stay detached from raag, dvesh and agnan when they are triggered by the past karma and stay in svabhaav because that is the path to Moksh.

There are two types of raag:

1) Praiseworthy or pious (prashast)

2) Not praiseworthy or worldly. (Aprashast)

Praiseworthy raag is towards God and enlightened saints. Such raag must be cultivated as it is healthy for a spiritual aspirant.

Bhaishree then talked about jealousy, a vice present in all ignorant souls in varying degree. He narrated a story of a person named Talakchand who eventually lost his life because of jealousy. He said that only someone who’s Darshan Moh has become mild will be able to develop virtues and build upon them.

Click on the link to listen to Talakchand’s story from Bhaishree (audio and video both available):

Bhaishree concluded by saying that true belief in Satdev, Satguru, Satdharma and Satshashtra is called vyavahar samyaktva. When one with vyavahar samyaktva gets rid of agnan by right understanding and following the path as laid down by the true enlightened master, it is called 'nischay samyaktva’ or samyak darshan (Self Realization). One generates tremendous amount of strength from within the soul (આત્મબળ) when one attains Samyak Darshan. This strength then helps one to make further progress in the marg by lessening raag and dvesh. Eventually a moment comes when one completely eliminates attraction and aversion forever. This state is called vitraagta - a state of equanimous detachment. The path that gets one here is the true means to Moksh.

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Bhaishree's swadhyay in Gnan Mandir: A True Seeker of Liberation

Bhaishree's swadhyay in Samadhi Mandir: The True path to Moksh

Mahavir Janma Kalyanak 2019 | Shrimad Rajchandra’s Love For Veer

Shrimad Rajchandra’s Love For Veer

Its the 13th day of rising moon in the month of Chaitra and yet again mumukshus have gathered at Bhalani residence to celebrate the Janma Kalyanak of Lord Mahavir. Bhalani residence can confidently boast about one of the most beautiful Ghar Derasars in the world, if not the most beautiful one.

Lord Mahavir was born in the royal Kshatriya family to King Siddharth and Queen Trishladevi. Named as Vardhman (ever-growing) by the parents, Lord Mahavir was destined to become the last Tirthankar of this Avasarpini Kaal (regressive cycle). Tirthankars (the absolutely enlightened Lords who can liberate others) are born due to the intent from their previous birth to perpetuate the path of liberation for all living beings. Bhagwan Mahavir preached the principles of non-violence, equanimity, pluralism to name a few. Saadhaks of the current time owe everything to him as He was the Arihant dev who showed us the path to become a Siddh Bhagwan.   

On this day it is only befitting that we understand how seamless is the amalgamation of Lord Mahavir’s teachings and Shrimad Rajchandra’s life. The living embodiment of Self-realisation, the ever-so-compassionate Param Pujya Bhaishree announces to do a swadhyay on how Param Krupalu Dev Shrimad Rajchandra worshipped Lord Mahavir, how deeply etched Lord Mahavir was in Shrimad’s heart. Bhaishree begins by establishing the connect between Shrimad Rajchandra and Lord Mahavir.

Bhagvan Mahavir and Shrimad Rajchandra

Shrimad in his own words had been a seeker for many a lifetime. The inner revolution in his life began at the young age of seven when he recollected his past lives (jaati smaran gnaan) whilst enraptured in deep contemplation.

Bhaishree quotes Param Krupalu Dev where Shrimad cautions us all by saying that, “When I was Lord Mahavir’s last disciple, a tiny bit of distraction from the atma-bhaav (pramaad) has resulted in births and deaths for 2400 years!” That soul which had the greatest fortune of all, to be under the tutelage of Lord Mahavir in person, to hear Lord Mahavir from close quarters has taken the form of Shrimad Rajchandra in our time. There is little doubt that this great soul must have further elevated its spiritual heritage from the time of Lord Mahavir. It is certain that Shrimad’s birth in this era is to spread the pious message of Lord Mahavir to the world. Through Shrimadji several souls should find the necessary acceleration in their spiritual journey.

Bhaishree describes an exchange of Param Krupalu Dev with the king of Idar. Krupalu Dev when in the jungles of Idar, speaking to king explains his deja-vu that the last Tirthankar and his disciples (Gautamswami and more) have been here. All his disciples have attained salvation leaving one behind which has been born in this time. It is possible that, that soul (the last disciple of Bhagvan Mahavir) is responsible for upliftment of a lot of other souls. Param Krupalu Dev could not have been more direct yet subtle about giving out this truth to us common masses for our own spiritual liberation. Bhaishree explains that for a soul like Shrimad’s, who has seen Bhagwan Mahavir in physical form, who has walked the earth with Him and His disciples, the certitude of Bhagwan Mahavir’s path can only be imagined.

Shrimad’s steadfast belief, love and devotion in Bhagwan Mahavir’s mul moksh marg

Bhaishree cites Shrimad from across his works wherever Shrimad has talked about Bhagwan Mahavir.

The religion conceived by unfettered (Nirgranth) Gods cannot be justly described by any adjectives. Bhaishree urges the mumukshus to give an adjective to the religion. He adds, the best that thoughtful souls can come up with is that giving an adjective is not possible.

Soul has aimlessly wandered since time immemorial only due to lack of such religion.

Bhaishree explains that all of us are still here in human form is because we have not understood this incomparable religion in its true sense or we are still trying to make sense of it. Due to lack of or inaccurate understanding of the original path, the efforts that we have put all this while has not helped us reach our goal of liberation.  

Bhaishree proceeds with citations as,

“‘I love justice. Veer(Bhagwan Mahavir)’s style is that of justice. Developing an understanding is very rare.’

‘Uttaradhyayan sutra should be read and understood again and again.’ ”

“‘Understand even one sentence of Bhagwan Mahavir.’

‘We should firmly accept that the extraordinary path that brings peace to the soul as it drinks the ambrosia (પરમ શાંત રસમય ધર્મ) described by the equanimously detached Lord is totally true. Due to the soul’s unworthiness and the absence of a personification of truth (Satpurush), it cannot be understood. Yet there is no other totally uplifting cure for the disease of embodiment. Contemplate over this.’”

Shraddha (Faith) versus Aagrah (dogmatism)

There is a big difference between believing in something and being conservative about it. Shrimad, despite being an ardent, truthful follower of Bhagwan Mahavir's path is definitely not a fanatic.

Shrimad in one of his letters (letter no. 64) writes

पक्षपातो न मे वीरे न द्वेषः कपिलादिशु !

युक्तिमद वचनं यस्य, तस्य कार्य: परिग्रह: !!

- श्री हरिभद्राचार्य

What I preach or believe is not because of the bias for Mahavir or out of hatred for any other preacher but I do have a liking for, immense love for, anything that helps me realise true Self, helps me discover my Soul.

In another instance Shrimad writes, ‘On careful scrutiny of other religions I find the religion preached by the equanimously detached souls the best’.

Shrimad’s rock solid devotion for Bhagwan Mahavir's principle of Pluralism

Shrimad was also a firm believer in multiplicity of viewpoints (સ્યાદવાદ). The truth is always multidimensional. At any time, the truth can never be realized by means of a single-point of view.

He writes, “એકાંતવાદ એ જ જ્ઞાનની અપૂર્ણતાની નિશાની.”

Ekantvaad (one sided point of view or one sided truth) is the sign of incomplete knowledge.

He writes a quatrain expressing his views on pluralism as

“જિન સોહી હૈ આતમા, અન્ય હોઈ સો કર્મ;

કર્મ કટે સો જિનબચન, તત્વગ્યાનીકો મર્મ

રચના જિન ઉપદેશકી, પરમોત્તમ તીનું કાલ;

ઇનમેં સબ મત રહત હૈ, કરતેં નિજ સંભાલ.”

Shrimad's intention to revive the exquisite path of liberation

“દિન પ્રતિદિન જૈનદર્શન ક્ષીણ થતું જોવામાં આવે છે, અને વર્ધમાનસ્વામી થયા પછી થોડાં એક વર્ષમાં તેમાં નાના પ્રકારના ભેદ થયા દેખાય છે તે આદિના શાં કારણો?”

- પત્ર 713

It was Shrimad’s immense love for Bhagwan Mahavir and his mul moksh marg (the original path to liberation) that moved him to spread the path further. An extraordinary, almost unfettered, great personality like Shrimad wanted masses at large to benefit from the path of liberation like he himself had experienced and benefitted. He constantly harbored feelings of ‘સવિ જીવ કરું શાશન રસી' (May all the souls be interested and persevere in this path) out of his fathomless compassion for every soul in the universe. Detailed plans were in place to take up the mission but only once his own state is elevated to a level where he can do justice to his followers. He was on his way to elevate his soul at the highest level, free himself of all his worldly commitments and renounce his worldly relationships.     

Shrimad turns down the feelings of reviving the moksh marg

As seen, Shrimad had strong feelings of reviving the path during the early years (Age 19-20) but Shrimad later surrendered to karmic fruition (પ્રારબ્ધ)  and focussed on dwelling exclusively within the realm of his soul (આત્મધ્યાનમાં નિમગ્ન).

Shrimad had picked up this thumb rule from his idol Bhagwan Mahavir to not propound the path until and unless you elevate your soul to highest possible level and construct your readiness for the same. Shrimad has written about the state of his soul in very direct and frank words to his soulmate Saubhagbhai in several letter exchanges. In one of such letters Saubhagbhai requests Param Krupalu Dev to reveal his true self so that common masses may benefit from the person of Param Krupalu Dev. In response to that letter Param Krupalu Dev writes,

“જગતના કલ્યાણને અર્થે પુરુષાર્થ કરવા વિષે લખ્યું તો તે પુરુષાર્થ કરવાની ઈચ્છા કોઈ પ્રકારે રહે પણ છે. તથાપિ ઉદયને અનુસરીને ચાલવું એ આત્માની સહજ દશા થઇ છે, અને તેવો ઉદયકાળ હાલ સમીપમાં જણાતો નથી; તો તે ઉદેરી આણવાનું બને એવી દશા અમારી નથી.”

Feelings of spreading the path do exist somewhere inside but currently abiding by the karmic fruition has become the default way of life and such time (time for spreading the path) I don’t see it in the near future. In yet another letter (no. 621) he writes,

“એક વિનંતિ અત્રે કરવા યોગ્ય છે કે… બહાર આ આત્મા સંબંધી હાલ કંઈ પ્રસંગ ચર્ચિત થવા દેવા યોગ્ય નથી; કેમકે અવિરતિરૂપ ઉદય હોવાથી ગુણવક્તવ્ય હોય તોપણ લોકોને ભાસ્યમાન થવું કઠણ પડે; અને તેથી વિરાધના થવાનો કંઈ પણ હેતુ થાય; તેમ જ પૂર્વ મહાપુરુષના અનુક્રમનું ખંડન કરવા જેવું પ્રવર્તન આ આત્માથી કંઈ પણ થયું ગણાય.”

There is a request worth doing here. No discussion about this (Param Krupalu Dev’s) soul should yet happen outside of the close circle of people. As the common masses believe what they see, the current circumstances (no external renunciation) are such that people would not believe inspite of the virtues of this soul and as a result it would do more harm than good for the common people. Shrimad turning down the feelings of spreading the path in hindsight, also is a sign of his infinite compassion for the souls of this universe. It is worth mentioning here that Shrimad wanted to renounce all worldly possessions (take diksha) at a very young age but his mother did not agree and emulating Bhagwan Mahavir he too chose to be in sansaar and persevered to be equanimously detached (વીતરાગ).

Adulation (પ્રમોદ) for Bhagwan Mahavir’s virtues

“જેના એક રોમમાં કિંચિત પણ અજ્ઞાન, મોહ કે, અસમાધિ રહી નથી તે સત્પુરુષનાં વચન અને બોધ માટે કંઈ પણ નહીં કહી શકતાં, તેનાં જ વચનમાં પ્રશસ્ત ભાવે પુન: પુન: પ્રસક્ત થવું એ પણ આપણું સર્વોત્તમ શ્રેય છે.”

- Letter 52

Souls who have not an ounce of ignorance or attachment left, is equanimous, and about whose teachings nothing can be further said, it is of ultimate upliftment that we bind ourselves with words and teachings of such souls.  

At this point Bhaishree said, “When we think of virtues of Bhagwan Mahavir it amazes us so much. Even thoughts of virtues of such souls are the reason of shedding so many karmas from our soul. Adulation for such souls and hence such virtues helps us progress on our path rapidly. Such immense appreciation should arise from within.” Bhaishree urges the mumkshus to sustain this state of continuous and innate adulation for Bhagwan Mahavir’s virtues for 24 hours and to see the benefits for themselves.

Bhaishree concludes his swadhyay at this point and thereafter mumkshus put Bhaishree's words in action by remembering Bhagvan Mahavir's life incidents, his virtues and singing his glory wholeheartedly.  Brahmnisht Vikrambhai took over for Bhakti. In his moving and soul-touching voice he starts the bhakti with a pad ‘ઝહેર અમારાં ઉતારો’. The tempo is then lifted by jaap of ‘Aum Shree Mahaviray Namo Namah’.

The evening could not have had a better conclusion than the pad ‘Veer haank’ - a call to the Veer in each of us. Mumukshus could feel the power singing the words of

‘વારસ અહો! મહાવીરના, શૂરવીરતા રેલાવજો,

કાયર બનો ના કોઈ દી, કષ્ટો સદા કંપાવજો,

રે! સિંહના સંતાનને શિયાળ શું કરનાર છે?

મરણાંત સંકટમાં ટકે, તે ટેકના ધરનાર છે.’   

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Grand Celebration of Prem ni Parab Annual Day award ceremonies – January 2019

As every year, the annual day celebrations of the 130 schools under ‘Prem Ni Parab’ project, was conducted in the premises of Raj Saubhag Ashram, Sayla. This is the 15th consecutive year of ‘Prem Ni Parab’ project; and all the schools sent their representatives, teachers, award winning students to attend the function.

Presided over by Pujya Bhaishree, the event had Shri Muktanandji Bapu (from Brahmanand Vidya Dham) as its chief guest. Other dignitaries present at the event included the chief of Gujarat Kelavani Parishad – Shri Mansukhbhai Salla; government official Shri Girishbhai Gadhvi, project director of Prem Ni Parab – Shri Chandrakantbhai Vyas, Smt Minalben Shah among others.

Lighting of the ceremonial lamp was followed by excellent performances by the students. When students from small villages and poor families match the expertise and confidence of students from affluent families living in large metros, it filled every heart with pride at the milestones crossed by the entire education upliftment programme (Prem Ni Parab) in these largely neglected areas.  

Awards were given to the best student of the year – male and female category, as well as the best teacher and school award was given away too.

Best School Award – Khetla Kumar Primary School

Best Teacher Award – Dinesh Gatorbhai Waghela of Naanchandraji Smarak Primary School

Best Female Student Award – Dhrumi Muliya (Meghmani Primary School)

Best Male Student Award – Pravin Arjanbhai Palani (Kumar Primary School, Doliya)

Expressing complete satisfaction at the progress made in education sector in and around Sayla, chief guest Muktanandji Bapu said every student should always bear in mind that he walks and follows the constructive path and not any kind of destructive path. The entire program began at 9 am and ended at 6 pm, witnessing the participation of over 2000 people.

IVY Swadhyay - January 2019

This swadhyay was conducted in the form of a conversation between a student and his Guru, representative of the IVY kids and Pujya Bhaishree. 

The students says: “Education is important” to which the Guru replies, “I believe education is important but meditation is more important.”

The student continues: “My education was transformational; it has made me civilised.” 

The Guru answers: “Mediation transformed me deeply; it made me realised.”

Student: “Education won me many gold medals.” 

Guru: “Meditation gave me golden moments.”

Student: “Education gave me job eligibility.”

Guru: “Meditation gave me life flexibility.”

The Guru continues giving his perspective on why meditation triumphs over all other activities in life by modestly pointing out its benefits while replying to the student. 

Student: “Education fostered appreciation.”

Guru: “Meditation fosters introspection.”

Student: “Education sharpened my intelligence.”

Guru: “Meditation deepened my awareness.”

While appreciation may be superficial and momentary, introspection will always lead to true happiness. The student says that education made him a good tax payer to which the Guru replied that mediation answered all his prayers. No matter how intelligent we are, with age the sharpness of our senses starts to fade. However, the awareness of the awakened soul always remains and deepens with passing time.

Student: “Education stimulated my passion.”

Guru: “Meditation motivated my compassion.”

Student: “Education made my job fruitful.”

Guru: “Meditation made my life grateful.”

Mediation makes one conscious of the importance of a human life.

Student: “Education made me a go-getter.”

Guru: “Meditation invoked inclusiveness.”

Student: “Education added colours to my mind.”

Guru: “Meditation cleanses our minds.”

Student: “Education pushed me outward.”

Guru: “Meditation pulled me inwards.”

Student: “Education made me who I am.”

Guru: “Meditation showed me who am I.” 

Guru concludes the conversation by saying “One must educate themselves to meditate.” The student agreeably replies with “I think meditation will make me complete.”

Continuing with the reading of “Pinnacle of Spirituality”, that narrates Shrimad’s life, Pujya Minalben read the chapter on “Detachment”. The chapter recounts Shrimad’s early detachment from the material world, spurred by the death of his grandfather, Panchanbhai. While leading his grandfather’s funeral procession, carrying the coal to burn the body, Shrimad was lost in his thoughts. He started questioning the fundamental truths about life and death and the mysteries of the soul. So immersed was he in profound thoughts, that he inadvertently stepped on a thorn and his foot started to bleed. But he did not feel a thing and continued to walk. Only when he got home and his mother asked him why he was limping? did he realise that a thorn had pierced his foot. 

During the second segment of the IVY swadhyay, Pujya Vikrambhai started with a melodious song that highlighted the significance of living in the moment while advancing through life. This is the very essence of meditation: focus in every moment, be present in what we are doing.

What is meditation?

• It is simply to concentrate, not be carried away or overpowered by our minds. Our mind has become the jockey riding our soul like a horse into thoughts that are irrelevant. Our goal is to control the mind and make the soul our driving force, our jockey.

• Meditation is being aware of who I truly am, while I go about my daily activities in life. I am my soul. The knower behind the senses and the mind. Our senses allow us to perceive things but our soul is the all-powerful knower and gives the senses the strength to function. 

• It is a peaceful response to any and every ting we encounter. Pujya Bhaishree embodies peace, he is never hurried, impatient or intolerant. He is always happy, steady, quiet, measured and peaceful. 

• Meditation is being content with what we have, because contentment leads to peace, which in turn allows for meditation. Discontent leaves us with a wandering and wavering mind which does not allow us to concentrate. 

• It is to understand and distinguish between right and wrong and knowingly opt for the right choice. 

• It is living in the soul, while residing in the body.

An old, loud and grumpy lady climbed on to a bus and sat next to a young lady. The old lady was carrying many bags, she bumped some of them in to her and took up a lot of space, squeezing the already-seated young woman. The person seated opposite got upset and asked the young lady why didn’t she say anything?  The person opposite was so intolerant that he could not see her in pain and was concerned about her being harassed. The young lady smiled and said “It is not necessary to be rude or argue over something so insignificant. The journey together is so short; I get off at the next stop.”

Similarly, our time together is so short and yet we darken it with quarrels, futile arguments, not forgiving others and being discontent. We waste our time and energy. We should remember and live life by this principle: “The journey together is so short.” We must strive to always be happy and cheerful and not let anyone affect our peace. We should cherish our friends, family and work, be respectful, kind and forgiving and full of gratitude and gladness - for our journey together is so short!!

Uttar Pradesh - The Land of 48 Jin Kalyanak - Jatra 2019

January 1 to January 9, 2019

Quick Links:

Uttar Pradesh, Tirthankara, 5 Kalyanaks, 48 Kalyanak Tirths

Day 3 - Allahabad, Triveni Sangam, Kaushambi, Prabhash Giri

Day 4 - Varanasi

Day 5 - Bhelupur, Kashi Vishwanath, Ganga Aarti

Day 6 - Bhadaini, Sarnath, Sinhpuri, Chandrapuri

Day 7 - Ayodhya

Day 8 - Ratnapuri

Day 9 - Shravasthi

Photo Gallery

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January 2019 Jatra (pilgrimage), took participating Raj Saubhag mumukshus to the Northern State of Uttar Pradesh, to the cities of Allahabad, Kaushambi, Varanasi, Ayodhya, Ratnapuri, Shravasthi and Lucknow, janma bhumi of 12 Tirthankars of current chovisi and their 48 Jin Kalyanak Tirths.

Uttar Pradesh, the land of Tirthankars

A land mass that holds utmost importance to Jain Mythology, where non-violence, peace and truth have been understood and practiced for thousands of years, where 17 of the 24 Tirthankars of current chovisi, were born and is home of 67 Jin Kalyanak Tirths. The innumerable Jain Shrines that dot the state of Uttar Pradesh speak of a myriad of intimate associations with the lives of Jain Tirthankars. A power-house of spiritual energy that has attracted and moulded sentiments of millions of people across the nation and around the world.

Tirthankara, (Sanskrit: “Ford-maker”) also called Jina (“Victor”), in Jainism, a saviour who has succeeded in crossing over life’s stream of rebirths and has made a path for others to follow.

There are 5 kalyanaks (auspicious events) in life of a Tirthankar:

1. Chyavana Kalyanak: When the soul of Tirthankara enters mother's womb.
2. Janma Kalyanak: Birth of the Tirthankara.
3. Diksha Kalyanak: When a Tirthankara renounces all worldly possessions and becomes an ascetic.  
4. Kevalgnan Kalyanak: The event when a Tirthankara attains Kevalgnan, absolute knowledge. A divine samavasarana (preaching hall) appears, from where the Tirthankara delivers sermons.  
5. Nirvana Kalyanak: When a Tirthankara leaves their mortal body, it is known as Nirvana, the final liberation, Moksha.

48 Kalyanak Tirths:  

Kaushambhi Tirth:  Padmaprabhu Swami 4 kalyanaks
Purimtal:             Adinath Bhagwan 1 kalyanak
Bhelupur:        Parshwanath Bhagwan 4 kalyanaks
Bhadani:      Suparshwanath Bhagwan 4 kalyanaks
Chandrapuri:     Chandraprabhu Bhagwan’s 4 kalyanaks
Sinhapuri:       Shreyansnath Bhagwan’s 4 kalyanaks
Ayodhya:               19 Jin kalyanaks- Adinath Bhagwan (3), Ajitnath Bhagwan(4), Abhinandannath Bhagwan (4), Ananthanath Bhagwan (4), Sumatinath (4)   

Ratnapuri:    Dharmanath Bhagwan’s 4 kalyanak
Shravasthi:     Sambhavnath Bhagwan 4 kalyanak

““બધાનાં અંત:કરણની અંદર ભગવાન પ્રત્યેનો ખૂબ ખૂબ ભક્તિભાવ જાગવો જોઈએ કારણ કે જે તીર્થભૂમિ પર જઈએ છીએ, તે તીર્થભૂમિ અને ભગવાનના જે કલ્યાણકો થયાં હોય એની જે સ્પર્શના છે એ આપણા શરીરની અંદર નવી ઊર્જા ઉત્પન્ન કરે અને અપૂર્વ ઉત્સાહ અંદરથી જગાડે કે જેમ ભગવાને આ ભૂમિ પર આત્મકલ્યાણ સાધી લીધું તેમ હું પણ મારું આત્મકલ્યાણ સાધી લઉં.” ”

— Param Pujya Bhaishree

Day 3: 02.01.19 - Allahabad

Visit to Triveni Sangam
Early morning start, 6:00AM, to visit Triveni Sangam. As mumukshus made way to the boats to reach holy Sangam, heavy fog obscured view of Kumbh Mela 2019 setup. Millions of tourists arrive annually for a sacred dip in the confluence of two physical rivers Ganga, Yamuna, and the subterranean mystical river, Saraswati. In Hindu mythology taking a bath in the holy Triveni Sangam is said to cleanse the soul of its sins, setting it free from the cycle of rebirth. The sight of the confluence of water of River Ganga (brownish) with Yamuna (slightly greenish), along with the flocks of chirping migrating Siberian birds flying over the boats, jostling for space for a holy dip, along with the pilgrims, is truly a mesmerising sight. Bhaishree likened the confluence of rivers to the sadhna he has blessed the mumuxus with.

The origin of Kumbh Mela was transcribed by the 8th-century philosopher Shankara. The founding myth of the Kumbh Mela points to the Puranas (compilation of ancient Hindu legends). It recounts how heavenly angels and demons fought over the sacred pitcher, the Kumbh of Amrit, the nectar of immortality called the Ratna of Samudra Manthan. It is widely believed that Lord Vishnu, disguised as the enchantress ‘Mohini’ whisked the Kumbh out of the grasp of the covetous demons who had tried to claim it. As he took it heavenwards, a few drops of the precious nectar fell on the four sacred sites which are now known as Haridwar, Ujjain, Nasik and Prayag. The fight and the following pursuit is said to have lasted twelve divine days which is equivalent to twelve human years and therefore, the Mela is celebrated every twelve years, staggered at each of the four sacred sites in this cycle. The corresponding rivers are believed to have turned into Amrit at the cosmic moment, giving pilgrims the chance to bathe in the essence of purity, auspiciousness and immortality.

Once again, we can liken the fight of devas and asuras as that of Arhat conquering the four inner enemies to attain the inner nectar or the eternal bliss.

Kaushambi

Visit to Jain Shwetambar Tirth
Post breakfast, Yatris departed for Kaushambi Tirth, home of Padmaprabhu Swami’s 4 kalyanaks (chyavan, janma, diksha and kevalgnan). Immersed in bhakti bhaav, mumukshus had opportunity to do puja and chaityavandan with Pujya Bhaishree.

Visit to Shri Prabhash Giri Tirth Kshetra Pabhosa, Ancient Gardens of Kaushambi

Next, the Sangh headed to Prabhashgiri tirth - Pabhosa, for darshan at Digambar Derasar built in 1834 with mulnayak, Padmaprabhu Swami. Digambars believe Padmaprabhu attained diksha & Kevalgnan here.

Mahavir Bhagvan accepts food (boiled unsplit black beans) from Chandanbala and breaks 5 months & 25 days fast

There is also a life size idol of Chandanbala giving alms to Bhagwan Mahavir. Chandanbala was enslaved and taken to Kaushambhi. After facing several trials and tribulations with equanimity and forgiveness, she was freed when Mahavir Bhagwan accepted alms from her.

Prabhash giri, small hill, near the Digambar temple has a cave (9ft by 7ft) and a small Derasar. Padmaprabhu is said to have spent large part of his life in the cave.

Prabhash Giri

Bhagwan Mahavir had also visited Kaushambi many times, His samavarsan was also setup here. Legend also has it, Shri Krishna and Balram visited gardens of Kaushambi (Pabhosh) after the burning of Dwarka. It was here Lord Krishna, resting beneath a tree was mistaken as a deer and fatally wounded by the arrow of his brother Jarakumar.

Day 4: 03.01.19

Varanasi (Kashi, Benares) - 16 Jin Kalyanak  
Sprawling city along the banks of River Ganges, Varanasi dates back to 11th century B.C., one of world's oldest inhabited cities with a maze of narrow alleys leading to its 88 ghats. A unique symbiotic relation exists between its diverse culture & heritage, spirituality and rituals, new and classical, all coexisting in sublime harmony.

For Hindus, Kashi is ultimate pilgrimage point, to wash away sins in the sacred waters of Ganga, to cremate loved ones, or to simply die here, in order to fast track journey to moksha. Along with Hinduism, this city of lights, is a magnet for Jains and Buddhists.

For Jains, Varanasi is a home for 16 Jin Kalyanak, 4 kalyanak each (Chyavan, Janma, Diksha & Kevalgnan) for Bhagwan Parshvanath, Suparshvnath, Chandraprabhu and Shreyansnath, respectively.

Varanasi : Chintamani Parshvanath Temple, Ramghat
Ancient temple of Chintamani Parshwanath, over 2,500 years old temple, built over three floors. Mumukhsus had opportunity to do seva puja and darshan of the several prachin murtis before settling down for Parshva Padmavati pujan.

Mulnayak Shri Chintamani Parshwanath Bhagwan

Shree Shantinath Bhagvan - Shree Parshwanath Bhagvan - Shree Ajitnath Bhagvan

Ancient murtis

On the ground floor of the temple, a beautiful idol of Lord Parshwanath atop Padmavati Devi has been installed, at the Kamath Yagna Sthal, the very spot where the first interaction between Kamath and Bhagwan Parshwanath occurred.

Legend goes, once Prince Parshva, passing by this area, witnessed a mendicant named Kamath conducting yagna outside the city. Coming closer to yagna sthal, the Lord noticed some logs of wood burning around the mendicant. Inside one of these logs was a pair of serpents, writhing in pain from the intense heat of the flames. Overcome by compassion the prince requested the mendicant to remove the log, "Burning a five sensed being in fire, what sort of self improvement do you strive for?" To that the mendicant replied angrily, "Prince! You are a child; go and enjoy your princely games. It is mendicants like me who know about religion not you."

When all efforts to persuade him were in vain, Parshva ordered his attendants to pull out the particular log from fire and split it open. As soon as the attendants did that, a pair of partially scorched serpents, fell on the ground writhing in pain. Realising that they were about to die, Prince Parshva asked them to remain equanimous during the last moments of their lives and not to have hatred towards the ignorant mendicant. He then recited the Namokar Mantra. With equanimous bhaav and hearing the Namokar Mantra in their final moment, the pair of serpents, after death were born in heaven as the king and queen of the Nag Kumar clan (Dharanendra and Padmavati - yaksh & yakshini of Prabhu Parshvanath).

Parshva Padmavati Pujan
Mumukhsus settled for an uplifting Parshva Padmavati pujan lasting about 3 hours.

The pujan was led by Bhaishree, comprising of mantras, stuti & prayers officiated by Hiteshbhai, and augmented by soulful bhakti rendered by Deepbhai. The power of the mantras with mind gripping bhakti and aatma bhav of the devotees, the entire temple reverberated with pure, divine energy. A truly profound experience.

Visit to Trailinga Swami Math
After pujan, mumukshus headed to the nearby Trailinga Swami Math (Ashram).

Trailinga Swami, was a Hindu Saint from Benares recognised as an Avadhuta, a great Saint, by Ramakrishna, Yogananda, and other Saints of his time. Referred to as the “The walking Lord Shiva of Varanasi”, he was believed to live for around 280 years, 150 of which residing in Varanasi. Ramakrishna had said that Trailinga Swami had exalted state of knowledge, and no body-consciousness, a real paramahansa ("Supreme swan") illuminating Benares.

Day 5: 04.01.19

Visit to Shwetambar Parshavanath Bhagwan Tirth, Bhelupur

The day started with visit to Shankeshwar Parshavanath Shwetambar Tirth in Bhelupur. Located in south of Varanasi town, Bhelupur Jain Tirth is dedicated to Lord Parshwanath where 4 kalyanaks are located.

A charan paduka (a sacred rock having the foot impressions) of Bhagwan have been installed to mark the sacred spot. Mumukshus had opportunity for seva puja, darshan and chaityavandan with Bhaishree.

Kashi Vishwanath Temple Visit
In the afternoon, yatris visited the famous Kashi Vishwanath temple, also known as the Golden Temple, due to the massive gold plated dome on 15.5 meter high spires, dedicated to Lord Shiva. Revered Hindu pilgrimage site, the Temple enshrines one of the 12 jyotirlingams of Lord Shiva. Shiv devotees believe one who prays and worships Vishweshwar, the “Lord of All”, with devotion will attain liberation.

Evening Ganga Aarti Cruise
An amazing Ganga Aarti cruise was organised for the evening. Mumukshus boarded the boat from Assi Ghat, the southernmost Ghat in Varanasi. Hindus believe that it was at Assi Ghat that saint Tulsidas left for his heavenly abode.

The cruise enabled a beautiful view of the sunset, with its hues adding a delicate tint to the river, as well as the opportunity to witness, from the boat, the Ganga Aarti  – a daily ritual of offering devotion to the holy river Ganga – held at several ghats almost simultaneously. The entire experience was simply divine, just magical.

View of Aarti from the boat

Pujya Bhaishree’s inspiring message after the aarti,
“Ganges gives nourishment and life to all beings from one sensed to five sensed. We are indebted to the Ganges for inspiring spirituality to so many people and we see them doing aarti with so much ‘bhaav’. This devout aarti looks much more stunning from the river than from the ghat. The Ganges is such that it takes peoples’ dirt and sinks it into the ground and in return gives them it’s pure water. We should take inspiration from Mother Ganga, it is our duty to strive hard to progress on our spiritual path and for inner purity. We should have unshakable faith and devotion for the path given to us.

Every house in Varanasi has a temple, be it small or big! There must be some reason behind it. We must take inspiration from this.”

Mumukshus returned to the hotel feeling exhilarated.  

Day 6: 05.01.19

Bhadaini Tirth

Morning visit to Bhadaini Tirth, also known as Jain Ghat, home of Suparshwanath Bhagwan’s 4 kalyanaks. After puja and chaityavandan mumukshus settled down on the terrace for Bhaishree’s swadhyay.

Bhaishree reminded mumukshus of their good fortune, to be able able to be present on bhumi of 4 kalyanaks of Tirthankar Bhagwan. He then explained the Suparshvanath Bhagwan stavan by Devchandraji Maharajsaheb. Devchandraji described Suparshavnath Bhagwan as ‘Avyabadh sukh na Swami’ (Master of unimpeded happiness). For a striving sadhak,  observation of such “sukh”, would trigger within him, a desire to awaken the same sukh (eternal bliss) that is dormant within him.

Sarnath

Sarnath is a sacred pilgrimage site for Buddhists and Jain devotees alike.

It is an immensely important Buddhist pilgrimage site. It is also referred to as Isipatana, a city mentioned by the Buddha as one of the four places of pilgrimage which his devout followers should visit. After enlightenment in Bodh Gaya (528 BCE), Buddha traveled to Sarnath. Delivered his first sermon to his 5 disciples teaching the “four noble truths” and setting in motion “The Wheel of Dharma”. Emperor Ashoka had also erected magnificent stupas and monasteries and engraved pillar here, in 3rd century BC.

Visit to Wat Thai Sarnath Temple
Referred to as Thai Temple, the Hinayana Buddha temple built in 1933, is located amid lush and manicured gardens. There is a statue of a laughing Buddha just before the main Thai temple and on the right side is an enactment of Buddha delivering a sermon to his disciples. There are other statues of Buddha in various mudras.

Visit to Sinhpuri Tirth
Birthplace of Shreyasnath Bhagwan and home for 4 kalyanak (Chyavan, Janma, Diksha and Kevalgnan). A beautiful temple complex with a Samavasaran with paduka of Bhagwan at the top.

Visit to Chandrapuri Tirth
Onwards to Chandrapuri Tirth, birthplace of Shree Chandraprabhu Swami and home for his 4 kalyanak (Chyavan, Janma, Diksha and Kevalgnan).

Day 7: 06.01.19

Ayodhya Tirth Kshetra -19 Jin Kalyanak Bhumi
Day spent travelling from Varanasi to Ayodhya. Important pilgrimage center for Hindus, Jains & Buddhists, alike. Name derived from Sanskrit ‘A’ and ‘Yudha’, meaning place of no conflict; the invincible, “one which cannot be conquered by vices”.

River Saryu, that flows through Ayodhya, has been a silent witness to great personalities that once walked the earth here.  

Besides association with Hindu mythology, Ayodhya has also nurtured spiritual values from Jainism. It is place where five Tirthankars, were born and preached the profound Jain values and is home for 19 kalyanaks.

Bhagwan Mahavir and Gautam Buddha too had visited this pious city many times.

Shree Ajitnath Shwetambar Jain Tirth, Ayodhya
Early evening arrival for a night stop at the Dharamshala within Derasar campus. Derasar is located in Katara mohalla near banks of Sarayu & Ghaghara rivers.

Evening spent with aarti and mangal divo at the temple, presiding deity Ajitnath Bhagwan in copper colour, and visits to Shri Digamber Jain Derasar and to Kanak Bhavan.

Day 8: 07.01.19

Ratnapuri Tirth
The Derasar has a beautiful chaumukhi (idol facing in all 4 directions) within shikharbandi stupa. The 4 Kalnayaks of Bhagwan Dharamnath (Chyavan, Janma, Diksha and Keval Gnan) took place here.

Four corners of the temple compound are anchored by Shree Dharmanath Bhagwan’s 4 Kalyanak Mandirs.

The temple is mentioned in Acharya Shri Jinprabhusurishwarji’s book, " Vivid teerth Kalp" written in fourteenth century of Vikram Samvat. The ancient temple is associated with number of miraculous stories. Temple pujari talked about sound of temple bells ringing in the night and of saffron rain falls. Stains, dried droplets of a recent rainfall were visible on temple campus paving.

After seva puja & darshan, yatris settled down, mumuksus at the ground level, and Bhaishree, Brahmnishts Minalben and Vikrambhai up above near mandir doorway, to revere the Lord with bhaav pujan (chaityavandan), stavans and garbas.  

Sravasti Tirth, Shravasthi   
After lunch at Ratnapuri, the sangh proceeded towards Shravasthi, to Sravasti Tirth. A sacred historic place celebrating 4 Kalyanak of Bhagwan Sambhavnath, (Chyavan, Janm, Diksha and Keval Gnan). A beautiful Derasar of white marble, with a white pratimaji of Sambhavnath in padmasan posture.

Shantinath Prabhu had also visited Shravasti and Mahavir Swami had spent several chaturmas here with Samosaran erected for Him on number of occasions. First meeting between Keshi Muni and Gautam Swamiji occurred here. Goshala had struck Mahavir here with tejoleshya (lightening ray produced out of his body).  

After aarti and mangal divo mumukshus retired for evening at the hotel.

Day 9: 08.01.19 - Shravasthi

In the morning mumukshus gathered at the Derasar for final seva, puja, darshan and chaityavandan.  

And thus ends, a spiritually divine jatra. 9 days spent in presence of Param Pujya Bhaishree on the revered bhumi of the Tirthankars, enabling a unique opportunity for spiritual development, steadiness of mind, meditation and eternal peace.

IVY Swadhyay - Nov 2018

Mind your Mind

The November IVY swadhyay started with a thought provoking story of the Buddha and his 83 disciples.  All of them came up to him for a solution for a problem that each one had – therefore 83 problems.  The wise Buddha answered their question with a counter-question.  “Find me one person in the world who does not have any problem!!”  This short yet impactful tale, had a deep impact. Brahmnisht Minalben said that our problems should not overwhelm us, rather we must look for solutions. There is no problem that cannot be solved, that does not have a solution and as spiritual seekers we should march ahead and face our problems (whether mental, physical or emotional) head on.

The problems that we are required to grapple with are 3-fold. AADHI, VYADHI and UPADHI 

1.         AADHI or mental problems: Anything that happens to us or our close family or friends angers or worries our mind This constant over-thinking of our mind for petty reasons is known as AADHI

2.         VYADHI or physical problems: There is no one who is exempt from physical ailments at some point or another. Even the smallest of headache is the cause of Vyadhi. But this problem is of our body and not our soul.

3.         UPADHI: The problems related to people or things around us.

Since we are constantly facing problems – mental or physical, we need to equip ourselves with ways to face, handle and overcome our problems. Our faith in God and our Guru, Pujya Bhaishree will strengthen our ability to overcome problems. When under the Guru’s refuge, we would be able to to remain emotionally balanced in good times and bad.

So what can we do when we face these problems:

·             Remain a witness during times of stress or anxiety - AADHI

·             Take steps to overcome physical problems – VYADHI

·             Take refuge in the Guru in emotional situations - UPADHI

The mind is connected to thoughts. Thoughts are powerful, they have to power to create or destroy things. Minalben urges: “Learn to keep your thoughts to the present. If they wander, tame them, bring them back from the past and don’t let loose them to the future.”

Brahmnisht Vikrambhai recounted a tale about the Chinese philosopher Confucius. Confuscius would say that hold on to a good thought, meditate on it. Good thoughts are those that create a positive affirmations on our mind. Reflection of good thoughts is required. Therefore contemplation of good thoughts is equal to meditation.

Narrating another story about Confucious and one seeker wanted to increase his self control, Vikrambhai said  that the message given by Confucious was: “There are 5 sense organs and then the Mind. If you want to maintain self-control, never mix the function of these sense organs with the mind. The minute you allow the mind to intervene, the knots will begin to form. No matter what we do, where we go, we live the most within the confines of our mind. Keep the mind separated from the activities of the sense organs.”

So in this swadhyay, not only did we gain an understanding of how to handle the problems in our lives, but also about the huge role our ‘MIND’ plays. If the mind is not  pure and divine, neither will our current life or future births be pure and divine. Quality of our thoughts, determine the quality of our life.