IVY Swadhyay - November 2016

The IVY swadhyay for November was special since it was held on Gyan Panchami.

Starting his discourse, Brahmnisht Vikrambhai asked several questions to the young mumukshus present.

• Why do some people have a stronger sense of understanding than others?
• Why do we not have complete knowledge
• Why is it that even when we read books we do not understand the true meaning of it?
• Why are some good at studies while others at sports? 

Explaining the prime reason for this differential understanding, Vikrambhai said it was due to our Gyanavarniya Karma. When we disrespect gyan or knowledge in thoughts, words or deeds like stepping on paper, eating while reading or writing, we build gyanavarniya karma. This accumulated karma determines our understanding and perception of knowledge for our next life.

 Highlighting this principle with a story, Vikrambhai said: 

A king named Ajit Singh ruled over the town of Pasmapur. He sent his young son to a pundit for an education. Since the young student was the king’s son, the teacher took extra care while teaching his young ward, but unfortunately the prince could not remember a single thing. Along with this difficulty, he contracted leukemia and his whole body was covered in white spots. This made the prince sad and depressed.

In another near by town lived a merchant named Singh Das, who owned gold worth crores of rupees. He had a daughter who was unable to speak and suffered from several diseases. She was always sad, as no one was ready to marry her and her entire family was worried about her future. 

An enlightened and respected Guru once visited Pasmapur and the king with his family as well as Singh Das came to seek the Guru’s blessings.

The guru started his discourse: “O Bhavya people, if you want moksh you must respect and worship knowledge. Those who disrespect knowledge by thought will not be able to discriminate between right and wrong; those that show disrespect by word will not be able to speak and those that disrespect knowledge by action will contract several diseases like leukemia. "

Listening to this, Singh Das was quick to ask why his daughter was the way she was?

The guru replied, "Hey Singh Das. Listen to this story about your daughter’s previous birth. In Khetak was a rich man with 5 sons and 4 daughters.  When they were older, all the boys were sent to a Guru. But instead of studying, they would play and disrespect the teacher and if they were reprimanded, they would complain to their mother. Their mother, in turn would be angry with the teacher instead of her children.

Once in a fit of rage, she burnt all the children’s books. When her husband asked his wife, about the future of uneducated children or who would marry them? How would they earn a living? The wife replied that since he was a smart man he should teach his own kids.

In due course of time, the children grew up and were good-for-nothing.  No one was willing to marry any of them because they were uneducated. The man and his wife blamed each other. In his anger, the man hit his wife with a stone on her head and she died. The same lady is reborn as your daughter in this birth.”

Listening to this narration the daughter recalled her previous birth and agreed with the Guru about the sequence of events. Singh Das now asked for a cure for his daughter. The Guru said that doing aradhna of Gyan Panchmi would cure her. 

Now the king also asked about his son.

The Guru replied: "In Shripur, there was a man named Vasudev with two sons. Both of them were riding horses in a jungle when they saw a monk and paid their respects. The monk taught them about death and mortality of human life. The sons were so touched by his teachings that they took diksha. The younger brother happened to be smarter and thus became an Acharya with 500 disciples.

Once he was sleeping and many sadhus came to ask him their doubts. He started answering but in his heart he wanted to go back to sleep. He looked at his elder brother sleeping peacefully and envied him. At this moment he decided never to learn anything new nor teach anyone anything so that he could live and sleep peacefully. He took the vow of silence (Maun) for 12 years.  After his death, he was reborn as the King’s son."

The prince too recalled his past birth, and affirmed the sequence of events and asked for a cure. The guru advised that doing penance on Gyan Panchami would have the desired effect.

Gyan Panchmi is the day people undertake different penances (tap) to gain gyan, crush gyanavarniya karma and respect gnan to get all the five types of gyan. 

Following the guru’s advice both the girl and the prince overcame their problems, took diksha and were reborn as celestial beings (in Devlok), eventually finding their way to moksh. This story shows us the importance of Gyan Panchami.

What is Gyan?

True knowledge or the knowledge of one’s self is Gyan. When the mind becomes still, while meditating the body recedes from importance and only the pure soul gains sole, supreme significance. Remaining in this state is true knowledge. Any knowledge that doesn't help us reach self-realization is not true knowledge.

Vikrambhai ended his discourse with the profound verse:

જો હોય પૂર્વ ભણેલ નવ પણ, જીવને જાણ્યો નહિ;
તોહ સર્વ તેહ અજ્ઞાન ભાખીયું, સખશી છે અગમ અહીં;
એ પૂર્વ સર્વ કાહિયા વિશેષ, જીવ કરવા નિર્મળો;
જિનવર કહે છે જ્ઞાન તેને, સર્વ ભાવ્યો સાંભળો।

These lines highlight what Jain scriptures say - that even if we are educated with worldly knowledge but know not our soul, we do not have Gnan. Only that which teaches us about our soul and makes us peaceful is true knowledge. 

Shree Bhaktamar Stotra Mahapujan

Shree Bhaktamar Stotra Mahapujan

28th October 2016

The ashram was resplendent as ever, its magical aura enhanced by the tasteful decoration of lights and diyas all round for Diwali. On Dhanteras, a Mahapoojan (ceremonial veneration) of the holy Shree Bhaktamar Stotra was held at the new swadhyay hall. Two mumukshus, Rupaben and Himanshubhai Jain, sponsored it in the memory of Himanshubhai’s father, Late Shri Madhukantbhai Jain.

The arrangements were meticulous – each family had a dedicated ornate stool and a Bhaktamar Yantra to themselves, along with a bowl of vaskep (powder made of sandalwood, saffron and camphor). At the end of the recital of each gatha (verse of four lines) of Shree Bhaktamar Stotra, one was to sprinkle vaskep on a square on the Yantra as a symbol of offering and devotion. Three types of pujan – coconut, fruit and lamp - were offered by three persons for each gatha.

Thanks to the splendid arrangements, each one of us could participate fully in this empowering ceremony. The vidhikaar Panditji Hiteshbha, who had arrived from Baroda especially for the Mahapujan, conducted it with a great deal of precision. He explained the meaning and significance of every word before reciting the gatha, and enjoined us to say “Swaha” aloud each time as ‘swaha’ implies an earnest offering from our heart.

After every four verses (gathas), Brahmanisht Vikrambhai and Yashika would render a stirng bhakti song in the praise of our rthankars. We were asked to chant “Om Hrim Shree Adinathay Namah” in our minds throughout.

Shree Bhaktamara Stotra is composed by Acharya Mantung Maharaj Saheb. It is said that when he was shackled by the king, he composed the Stotra, and as he recited every verse of the Stotra, each chain broke open. When an unconvinced king tested the power of the Stotra by imprisoning another devotee of the Stotra, Hemraj Sheth, the power of the Stotra was proved by Sheth in the same manner.

Bhaktamar literally means that which makes the disciple immortal. These verses describe the fine qualities of Jineshwar Bhagwan. When recited with commitment, sincerity and devotion, this magnificent composition has the latent power to lighten our karmic load and connect us with the Jineshwar Bhagwan or the divinity within.

Verses 1 to 9 depict the poet’s humility in his endeavour to describe the grandeur of Jineshwar Bhagwan – a task that can be accomplished not through the use of one’s intelligence or ability but by sheer devotion.

Verses 10 to 33 sing the glory of Jineshwar Bhagwan, whose one darshan changes you so much that you cannot ever be satisfied with anything worldly again. No sansaric thought or flaw ever remotely comes near Him, centred as He remains in His state of bliss. Anyone who worships this transcendental state of being with all his heart is released from the ills of worldly life and achieves identical equanimity.

Verses 34 to 44 relate to the spiritual and worldly benefits of Paramatma bhakti. Reciting Verse 41, for instance, has the potential to cure an ailing person, or give him peace. The Panditiji mentioned that using the water used for abhishek of the Bhaktamar Yantra along with the recital of this verse can work wonders for the ill. Verse 43 and 44 tell us how, like beads on a necklace, each verse in the glory of Jineshwar Bhagwan is entwined around His divine attributes. 

The dogmatic richness of Shree Bhaktamar Stotra is sufficient to transport you to the world ofthe holy; when coupled with a flawless rendition of each gatha,  with attentive participation of each and every mumukshu under the guidance and ever-flowing grace of P.P. Bhaishree, it acquired a life all its own. The gathas reverberated in the atmosphere, touched each one of us vibrantly and left each one of us aglow with an inner radiance we did not know we had.

We felt cleansed and ready to soak in the spiritual fest that awaited us.

IVY Swadhyay - October 2016

Happiness = Love = Self-realised Soul

The quest for Happiness is inherent in every living being – whether a newborn baby, or a person on his death bed – each one is forever seeking happiness.

Evaluating the pattern of our ‘happiness-seeking’ behavior – like receiving a gift makes us happy, new clothes brings joy, winning a lottery would make us ecstatic, receiving an appraisal can bring pleasure, a new friend can be amusing.  However, this is not true happiness.  We mistake comforts for eternal happiness.  The happiness that is dependent on external objects, people or situations is not true happiness.  Happiness is an eternal joy, coming from within. It is not dependent on people, objects or situations. We are consumed by the overwhelming need for gratification and feeling of pleasure, we thus overlook the ephemeral nature of conditional comfort and we mistake comfort for happiness.

     ‘Happiness is not a destination, it is a journey’.

Young mumukshus have heard these words of wisdom many a times. Pujya Vikrambhai adds that ‘everlasting happiness’ should be our ultimate destination. To reach the desired stage, we must set immediate goals that will lead us to our final destination. Presence of an enlightened Guru in our lives has given us an assurance that there is ‘Happy Forever’ goal for all of us as well. ‘True happiness’ is not only realistic but also achievable. We are blessed to have all the rightful ways and means to be happy in spite any negative karmas coming our way.

The question is ‘are we going to make the best of what we have got?’ or ‘are we going to be ungrateful and lose on the most wonderful opportunity?’

If we choose to make the best of the opportunity we have got, all we have to do is whole-heartedly follow the road our Guru has followed and compassionately shown us as well.

So what are these cardinal rules of happiness that makes our Guru unperturbed in difficult times and happy each waking moment?

1. Set ‘True Happiness’ as your ultimate and immediate goal. True happiness comes and never leaves, but multiplies every single day and is not followed by any discontent.
2. Offer unconditional surrender at enlightened Guru’s lotus feet. Divine fruits can be gained only by increasing devotion towards him.
3. Be optimistic. Optimism is a happiness magnet. Staying positive draws good results.
4. Minimalism is the way! The first step in crafting the life you want is to get rid of everything you don’t want.
5.  Stay contented. Happiness isn’t getting all you want. It’s enjoying all you have.
6. Be relaxed and enjoy doing even the things that you dislike. This is the cornerstone to the art of being happy.
7. Be in the ‘Now’. Remembering the past brings tears and anticipating the future brings fears.
8. Appreciate and admire the other person’s beauty and virtues, avoid comparison, be grateful and importantly accept yourself.
9. Rejoice in giving to others. Sharing is caring.
10. Free yourself from I, me and mine.

Once we have programmed these rules in our system, we shall be more humble, enthusiastic, compassionate and fearless. We will be passionate, hard working, determined in devoting ourselves at His Lotus feet and be efficient practitioners of love, harmony and truth.

The quality of our thoughts will enhance, our thoughts will be channelized, our perspective will be goal-orientated, our actions righteousness, our attitude – positive.

TO HAPPY MEANINGFUL LIFE !!

Diwali 2016

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Diwali Celebrations

30th October 2016

Diwali is a important day in the Jain calendar – the day Bhagwan Mahavir attained Nirvana (freedom from the cycle of births and deaths). It is the day we re-align ourselves with the ultimate goal for this lifetime – self-realisation, which is a stepping stone to nirvana. Diwali is an opportunity to calibrate our thoughts, actions and deeds to see if we are on course and correct ourselves if we are not.

It is therefore crucial for us on this day to be with the one person who is showing us the way and leading by example. Thus, we descended in droves on Sayla ashram, our oasis of divine love. Spending the four days of the festival, from October 28-31, 2016, with Param Pujya Bhaishree in Sayla was like dancing in a blissful spiritual shower, with kindred angels smiling down on us.

On Diwali day, Bhagwan Mahavir gave his last deshna (sermon). The Samovarasan (the assembly of all manner of living beings including celestial beings who gather in peace and amity to listen to the sermon of a Tirthankar) was blessed to receive this divine knowledge. At the stroke of midnight, He attained nirvana. His emotionally overcome disciple, Gautam Swamy, could not bear the thought of separation from his Guru, attached as he was to His physical form. A highly evolved soul himself having ascended right up to the second-last stage of spiritual enlightenment, he soon freed himself from this sentimental bondage and attained Keval gyan (complete knowledge). That was at 5 am on New Year’s Day. 

At Sayla, we celebrated Diwali with three rounds of 108 chants each of the three mantras recited at these three times:
Om Hrim Shree Mahavir Swamy Sarvagney Namah
Om Hrim Shree Mahavir Swamy Paargataay Namah
Om Hrim Shri Gautam Swamy Sarvagney Namah

The chanting was initiated by Br. Minalben. The hall resonated with an other-worldly vigour, as hundreds of voices, steeped in bhakti, joined the chanting. A rarefied energy field was created in and around the Kalyan Hall, with Param Pujya Bhaishree as its centrifugal force. It was an indescribable moment that could only be felt, barely expressed.

The special Diwali swadhyays (discourses) spread over four days were aimed at getting our wandering thoughts back on the spiritual track with Bhagwan Mahavir’s visualisation of a future that will, to our regret and horror, see the abandonment of the path by most Jains. 

Param Pujya Bhaishree’s swadhyays on the significance of Diwali were based on the book, ‘Sor prahar diye deshna’, by Acharya Vijay Mahabodhsuriji Maharaj.  At the outset, Bhaishree reminded us of the importance of celebrating festivals within rather than without. External festivities lead to karma bandh (accumulation of karma); internal festivities lead to aatmakalyan and liberation. Tools such as tap (penance), tyaag (renunciation), jap (chants), dhyaan (meditation) help us in achieving this inner evolution through the process of karma nirjara (shedding of karma).

King Samprati and Acharya Suhastisuriji Maharaj

The book is a detailed narration of Acharya Suhastisuriji Maharaj’s explanation of the Diwali festival to his disciple, King Samprati, grandson of Emperor Ashok of the Maurya dynasty. The incident dates about 2200 years ago and about 200 years after Bhagwan Mahavir’s time on earth. Inspired by his guru to propagate Jainism, King Samprati is known for building 1.25 lakh Jinalays, among other things. On his query about the relevance of Diwali, Acharya Suhastisuriji Maharaj expounded Bhagwan Mahavir’s prophesies of a grim and bleak future in the Fifth Aara (a Jain division of time characterized by pain and sorrow), also known as Dukham kaal. The Fifth Aara began about 2,500 years ago and will last another 21,000 years.

When King Punyapaal asked Bhagwan Mahavir the meaning of eight dreams that he had had, Bhagwan Mahavir interpreted each dream for him expansively in terms of their relevance today and for the future. Some of the key points in brief:

1.      Dream: Good, beautiful elephants in a derelict house that only a few wanted to get out of. Meaning: The house depicts our worldly trappings that we do not wish to leave. In the Fifth Aara, man’s looks and health will diminish; he will live a life of deceit and be in perpetual fear.

2.      Dream: A group of monkeys plastering faeces on their bodies, because they believe it to be sandalwood. Meaning: A similar deception will play in the minds of Jain monks in the Fifth Aara, sucking them into a vortex of sin. They will be hyperactive, restless, resist any pointers that they are straying from the path and drag their followers into it.

3.      Dream: A barbed wire fence around a milk-oozing tree, some lion cubs sitting in the shade, and some dogs clinging to the tree. Meaning: The tree depicts Jain followers, the lion cubs depict Jain monks. Both play their roles very well till the advent of the Fifth Aara which will make them fight among themselves, turn lazy, and lose the ability for self-realisation. The followers will believe they are smarter than the monks; just a few monks will survive the onslaught of the age and keep away, like the barbed wire, from the wrong doers.

4.      Dream: Crows perched on an almost parched pond instead of a vast lake nearby; chasing a mirage, they died thirsty. Meaning: the crows depict the Jain preachers and their followers. In the Fifth Aara, the monks will be lax, greedy, indisciplined and yet, will attract more followers than the few good ones. Like the crows, the followers will not be content with one dharmaguru and flit from one group to another.

5.      Dream: A dead lion whose decaying body emits an unbearable stench and is being eaten by worms. Meaning: Jainism is the lion in the metaphorical Indian jungle.  But in the Fifth Aara, there will be barely a few practising Jains. Like the worms, Jain monks and followers will ridicule Bhagwan Mahavir’s teachings and get drawn to flawed practitioners of religion. Special powers, or labdhis, will vanish.

6.      Dream: Unattractive lotuses without any fragrance amid rotting garbage. Meaning: A lotus spreads its fragrance and beauty all round the way true Jains would spread the fragrance of good conduct and thought. But in the Fifth Aara, pious souls will not be born in noble families. They will eat taboo food and call those practising dharma foolish. They will be rude to elders and banish them to old age homes.

7.      Dream: Sowing of seeds in infertile land. Meaning: In the Fifth Aara, this symbolizes the loss of the sense of discrimination (vivek) between right and wrong. Jain followers will be conceited and veer towards cultivating the deceptive monks instead of the few true monks. They will spoil them with comforts and luxuries,  and distract them from their path.

8.      Dream: Gold pots of two types – fragrant, festive ones on a pinnacle of a temple top and filthy, broken ones on the floor. Meaning: Jain monks will have impeccable character till the Fifth Aara when their resolve will slowly break. They will fall down the pinnacle of character and seep in an abyss of indiscipline and self-destruction.

Alarmed at the prospect of a future without religion, King Punyapaal and all others renounced the world, did penance and attained Keval gnan. Bhaishree said that a couple of thousand years later, some of the prophesies already seem to be ringing true in our time.  He said we were fortunate to have this path. All we need to do is be determined not to relent till our work is accomplished. A steely resolve can drive a seeker far and fast right up to his goal of samyag darshan.

By the end of the Diwali swadhyays, Bhaishree’s message had gone home: eshew the degenerative fibre of the Fifth Aara like the plague and plunge into the oasis of calm and soothing spirituality right in front of you. If the horrific depravity of the Fifth Aara is to be avoided, there is just one way – and the good news is that we have access to the path as well as to a leader shining a light on it.

The silver lining in each of the eight dreams was the presence of a few good souls in the form of Jain followers or monks who refused to get waylaid by their times and remained true to their path. May we be them.

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Diwali Swadhyays

29 - 31th Oct 2016

Sor Praher Diye Deshna explained by Param Pujya Bhaishree

Sor Praher Diye Deshna - part 1

Sor Praher Diye Deshna - part 2

Sor Praher Diye Deshna - part 3

Sor Praher Diye Deshna - part 4

Sor Praher Diye Deshna - part 5

Sor Praher Diye Deshna - part 6

UK Meditation Shibir - Oct 2016

By the grace of Param Pujya Bhaishree, the U.K. centre is blessed with many dedicated mumukshus who have been on the path for many decades.  Their sincerity and devotion has meant that seekers in the UK benefitedfrom visits by Param Pujya Bapuji and now from Param Pujya Bhaishree.  With great compassion, our gurus made a special journey to ensure that those who cannot visit Sayla are still provided the spiritual nourishment they need.

Many of these now elderly seekers together with mumukshus of varied age came together over two days on 8th and 9th October to share two wonderful days together of contemplation and medication.  About 70 gathered at the grand Harrow District Masonic Centre.  A great number of volunteers came to together to serve their fellow seekers and this ensured that the retreat ran smoothly.

The shibir was organised as a meditation retreat.  Those graced with instruction in dhyan were able to meditate together three times each day in an atmosphere of calm, peaceful striving.  On the first day Param Pujya Bhaishree graced us with an uplifting message. Sadhaks and mumukshus alike had the wonderful opportunity to watch video swadhyays of Param Pujya Bhaishree.  The swadhyays were on letters from Shrimad Rajchandra Vachanamrut and were selected from later years.

While unable to have Param Pujya Bhaishree here with us in the UK, his messages in the swadhyays directly struck us and awakened us.  Bhaishree, our compassionate True Guru, seeks nothing by the spiritual advancement of each and every one of us and his deliberate, methodical analysis and illumination of Shrimad Rajchandra's letters was full of practical relevance and spiritual insight.

In Shrimad's letters we have the rare opportunity to read the innermost thoughts and compassionate guidance of a highly elevated soul, both describing his own experiences and also directly addressing the need of the aspirant to whom the letter is addressed.  Bhaishree, though immersed in the bliss and ecstasy of self-realisation, compassionately dedicates time through these swadhyays to make clear to us the importance of each message.  He explains the background of the letter and its recipient(s) when necessary, outlines the problems diagnosed and the benefit of the thoughts, virtues and practiced prescribed.  At times, there is much humour, the sort a compassionate father or elder brother might use to illustrate a common error; and yet the humour is used to uplift and illustrate the essence of the letter, without distracting from the purpose.

Letters 779-781 are the final letters written to Param Pujya Saubhagbhai of Sayla.  Saubhagbhai holds a special place in our hearts, for without him, we would no truly have the opportunity to recognise Shrimad Rajchandra.  Saubhagbhai is also instrumental in Shrimad's self-realisation through the esoteric meditative practice of Gurugam.  For this, Shrimad holds Saubhagbhai in great esteem and felt a great duty and sense of indebtedness to him.  Shrimad had resolved to ensure Saubhagbhai's own self-realisation.

In letter 779, Shrimad shares poetry from Banarsidas, under three headings:  The State of Awakening to One's True Nature, The The State of Celebrating Experience, The State of Sthiti.  Param Pujya Bhaishree explored in great depth how these would develop and be realised by a seeker and explained this in terms which each seeker might understand.  The letter was written for contemplation by Saubhagbhai, and Shrimad emphasises to Saubhagbhai the importance of distinguishing himself, or disassociating himself from everything, urging him to abandon all other thoughts and associations, apart from dwelling on his own true nature.

In letter 780, Shrimad describes the opportunity which this human body affords us: to develop disassociation (Asangpanu) and freedom from deluded attachment (Nirmohapanu).  Shrimad tenderly seeks forgiveness from Saubhagbhai for any infractions with great humility, for they would not be meeting again.  This is a hear-breaking and touching sentiment to experience.  Finally, Shrimad urges Saubhagbhai to no longer indulge in any form of attachment or aversion.  Bhaishree depicted a scene where we might be at our own deathbed and be engaging in thoughts of attachment for our loved ones, and this was a wonderful illustration of how delusion can distract us from our true purpose.

In Letter 781, another poem describing tremendous, indeed remarkable, detachment is shared by Shrimad.  Is it truly possible for one to be indifferent between gold and mud, for example?  Again, in this letter, Shrimad emphasises the need for Saubhagbhai to manage any inclination towards anything in the world around him and to concentrate his inclinations on his true nature.  Realising Saubhagbhai's great compassion that other souls attain the path to Moksha, Shrimad anticipates Saubhagbhai's inclinations towards his own sons and allays his concerns.  Shrimad emphasises in his last few sentences to Saubhagbhai the power and importance of total detachment to all souls and focus on his own purely conscious atma, that this would lead to the highest states and to the end of suffering.  Shortly after this letter was sent, Saubhagbhai passed away.

Letter 817, though short, as a very clearly outlined step by step process illustrated in it.  It is difficult to encounter a mahatma who has realised his own soul, is free from all duality and conducts himself purely due to the fruition of karma.  This is a the process: rare encounter; recognition of this soul's inner state; firmly seeking his shelter; effectiveness of guidance and imparted wisdom due to this firmness; effective impact of imparted wisdom leads to Samyak Darshan, rendering us worthy of becoming free from the suffering of birth, death and so on.  Shrimad reassures us that while it is difficult to encounter true seekers, let alone such a mahatma, it is possible.  Param Pujya Bhaishree gave numerous examples of how we experience and express duality and he walked us through each step in the process described in this letter.

Letter 819 emphasises the importance of not simply becoming disheartened and disappointed at our weakness in the face of passions and sense-objects.  Shrimad emphasis the importance of cultivating valour.  Bhaishree drew on the letter's suggestion to contemplate the lives of great souls.  Bhaishree explained that many great souls have faced such challenges, and yet their lives illustrate how we can overcome them and progress spiritually.  This is a very tender, reassuring and uplifting letter.  In letter 820,  Shrimad gives Shri Dungarbhai of Sayla permission to contemplate AtmaSiddhi and also Mokshamargprakash.  At the same time, he plants certain seeds in the form of questions, such as asking Dungarbhai to consider, and then write to him, his thoughts on the virtues needed to be thought of Marganusari, familiar with the path: virtues for Samyak Darshan; virtues for Shrutkevalgnan; and the state for Keval Gnan, totally equanimous enlightenment and omniscience.  This would inspire a powerful thought process.

Letter 833 is Shrimad's last letter to Dungarbhai of Sayla, whom Shrimad affectionately called Achal - unwavering.  This letter recommends disassociation at four levels: substance, location, time and inclination.  Bhaishree affectionately, at times humorously and at times with firmness, described the various ways in which we associate at these levels.  Shrimad reminds Dungarbhai about the distinctness of a the soul from the body: as sword from its sheath.  Just as the moon lights up the whole world, but does not take on the form of the world, so with the atma.  Just as the world does not enter the sky, so a self-realised soul remains distinct.  Explaining that fear of death arises due to folly and lack of awareness of our true nature, Shrimad empowers Dungarbhai's elevation with the nectar of his wisdom.  "I am distinct in every way from all, I am purely pure consciousness, unfathomable bliss of the highest order, purely and singularly pure experience...."

In letter 837, Shrimad explores the meanings of verse 10 of AtmaSiddhi, in which the True Guru's virtues are described.  The letter addresses two questions: At what Gunasthanak would be manifest the Virtues of a True Guru?  and What is Samdarshita (A state free from like and dislike, from desire, from the possessiveness of identificating)? While exploring these ideas in detail, Param Pujya Bhaishree treated us in the swadhyay to a succinct and methodical of the earlier verses in AtmaSiddhi.  Shrimad's compassionate objective in this complete scripture, and his survey of the world of spirituality were brought to life by Bhaishree.

How does a True Guru describe the virtues of a True Guru?  Param Pujya Bhaishree masterfully did so without a single reference to himself, but clearly with selfless devotion to the lineage of True Gurus and saints.  Seekers received wonderful spiritual nourishment and upliftment from due days dedicated to inner striving, made all the more impactful by diligent observation of maun, silence.

Contemplating the distinct nature of the soul, and the virtues needed to realise it, and instilling the valour needed to overcome obstacles, seekers ended both days of the shibir with the recitation of Aho! Aho!

“Oh! My true guru! Boundless ocean of compassion: Oh! Lord! You have blessed this lowly soul with your amazing grace.”