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.”

IVY Swadhyay - Sept 2016

IVY Swadhyay

September 2016

‘To Worship is to perceive God in everything’

IVY swadhayas empower young mumukshus to have a spiritual outlook and positive approach in challenging times. A guru teaches everyone to have that kind of perception by being an efficient role model themselves.

The IVY swadhyay for September started with a short and beautiful poem on the 4 seasons. Though the poem was written in accordance to the weather cycle in the USA, Brahmnisht Minalben creatively amalgamated with it the 4 ‘Bhavanas’ and explained how our Guru has made these Bhavanas a part of their innate nature and how we must also do the same. The derived essence of the poem preaches the supreme importance of Friendship, Compassion, Appreciation and Equanimity in our lives.

• A Guru is like spring. He nurtures our soul, encourages us and fills our life with colours of amity. (Maitri bhavna).
• A Guru is like summer; he fills our life with light and brightens our day. His presence spreads happiness and contentment like the rays of the sun. The Sun and our Guru teach us to be compassionate. (Karuna bhavna).
• A Guru teaches us to appreciate the bright colours of the fallen leaves in autumn. He reminds us to focus only on the good qualities in others and the positive side of any challenging situation. (Pramod bhavna).
• Winter reminds us that no matter how hard it snows outside; we can always keep ourselves warm inside. Similarly, a Guru teaches us the art of equanimity; a method which can safeguard our soul from any harm. (Madhyastha bhavna).
• The poem ended with a line of gratitude to our Guru for his divine presence in our lives.

Minalben went on to explain letter number 143 in which Shrimadji, at the age of 23, enumerated 5 philosophies for every mumukshu to follow unconditionally:

1. By every possible means, one must get rid themselves of the 4 negative qualities: anger, ego, deceit and greed. The thoughts and deeds from previous births have formed binding karmas, which have come to fruition. Only when we cultivate a glad acceptance of every situation and person we come in contact with, will our karmas dissolve.

2. We must not succumb to material desires because the ‘so-called happiness’ they give us is temporary and they will eventually lead us to gloom over loss or damage. Eternal happiness can only be found within our soul.

3. We have been in the grip of an unending cycle births and deaths since time immemorial, and will continue to do so until we resolve to act and free our souls from all karmas.

4. It is important to recognize that joy cannot be derived from the transient world but cab be found in the infinite qualities of the Atma within us.

5. We must seek shelter of an enlightened soul and have unflinching faith in every word he says.

The point number 5 is the most important say Shrimadji.

Continuing her discourse further, Minalben shared a short story to explain better:

Once there were 2 princely brothers, who were best of friends and followed Jainism. Once, one of them developed a severe blister on his tongue. Doctors and experts from across four corners of the world tried to treat him, but to no avail.

As the blister aggravated, it started emanating a foul smell and no one could stand his presence. However, his loyal brother ignoring the putrid breath remained at his bedside. One day he put his finger in a glass of water and recited the holy Navakar Mantra. On sprinkling this water on his brother’s tongue, the wound started to heal, miraculously.

This incident fortified their faith in Jainism and the Navakar Mantra.

Once when the great Avdhi Gyani Acharya, Bhadra Bahu Swami passed by their city, the brothers questioned the saint about the reasons for the prince’s suffering?

The great Acharya replied: “In your previous birth, both of you were brothers and had witnessed a monk being bitten by a snake. This incident made this prince resolve to kill the snake. Your brother warned you about the bad karma you would accumulate due to such ill feelings towards another living being, but you were adamant. The painful blister was the fruit of this bad karma from your previous birth. Also, the karma-span was about to end, and this coincided with the chanting of the Navakar Mantra. Thus this chanting acted as a catalyst.”

The lesson that every mumukshu needs to take from this moral story was bad karmas from our previous births will certainly bear fruit and one must sincerely repent and seek forgiveness for all our sins – committed in thought, word or deed.

Vavania, Morbi and Rajkot Jatra 2016

Vavania, Morbi and Rajkot Jatra

6th September 2016

The week-long Jain festival of Paryushan aims to cleanse the heart and soul of ill-feelings borne towards any and every living being by seeking and granting forgiveness for hurt caused through thoughts, words or deeds. Cultivating the quality of forgiveness and humility elevates the soul, opening the door to virtues like compassion and kindness.

Every year mumukshus of Shree Raj Saubhag Ashram accompany Param Pujya Bhaishree for a spiritual Jatra to the birthplace of our Aradhya Dev Param Krupalu Dev –Vavania, Morbi and Rajkot.  This ritual was followed by Param Pujya Bapuji diligently as a mark of respect to our supreme benefactor Shrimad Rajchandra.  This year, on the 6th of September, mumukshus departed for the pilgrimage in the morning hours.

Morbi

The first port of call was Morbi, the place where Shrimadji was married to Jhabakba. Visiting these premises mumukshus could sense the pure vibrations emanating here – the place where Shrimadji was required to enter into matrimonial alliance inspite of being completely detached inwardly.  This is the power of karma.  Requesting eternal companionship of Shrimad, mumukshus sang soulful bhajans like “જોડે રેહજો રાજ”.

Vavania – the birthplace of Shrimadji

As the entourage arrived at the beautiful Janma Bhuvan and Rambai Mandir - Vavania, they felt a sense of divinity and awe.  The grandeur and the serenity filled everyone with a sense of gratitude. Inspirational quotes of Shrimadji were engraved at the entrance and entry doors of the entire Bhuvan.

After lunch, mumukshus assembled at the Swadhyay hall.  Each mumukshu was absorbed in his own sadhna – either doing meditation, or reading the quotes all over the place or in deep contemplation and introspection.

As Pujya Bhaishree arrived, he first bowed his head in reverence to the idols of the Tirthankara, Chandraprabhu Swami, Rushabdev Swami and Mahavir Swami Bhagwan.

On the right side of the Mandir was the Guru Mandir, in which the idol of Param Krupalu Dev was placed.  Mumukshus sang devotional songs like “Amee bharela ae nayan, Het bhinu ae vadan, Yaad aave aaj”, and chants of  “Dev Krupalu, Dev Krupalu, Dev…” filled the air and their hearts, reverberating through the halls, enhancing the divinity of the place.

One mumukshu said: “A thought that came to my mind was that such a great Yug Purush was born is such a remote place, but this shows that even great elevated souls and saints have to bear the fruits of their own karma.”

Rajkot

The last destination of the tour was Rajkot. This city to all the followers of Shrimadji denotes an element of sadness.  This is the place where Shrimadji breathed his last as he continued on his great onward journey to salvation, Moksh.

Mumukshus visited the Samadhi Mandir, the place where Shrimadji was cremated. Even the Father of the nation Mahatma Gandhi paid rich tributes to his spiritual master, his Guru – Shrimadji here.   

Here also after a short Bhakti session, the tour proceeded to Narmada Mansion, the place where Shrimadji spend the last few months of his great life as he recuperated from his illness.  Shrimadji had even written an extremely memorable and inspiring spiritual poem here and it was in Narmada Mansion, that this divine soul breathed his last.

As the pilgrimage drew to an end, mumukshus departed while making a resolve to follow Shrimadji’s teachings more diligently.

IVY Swadhyay - August 2016

The August IVY swadhaya was a quick recap of the kinds of Bhakti that Brahmnisht Vikrambhai had given a discourse on to young mumukshus earlier. Out of the 9 kinds of Bhakti - Shravan Bhakti, Kirtan Bhakti, Mantra Jap, Paad Sevan Bhakti and Smaran Bhakti were beautifully explained during the previous IVY swadhyay.

This swadhyay highlighted the essence of the types of devotion as follows:

1)  Utmost reverence for an enlightened Guru

2)  Attentively listen to the sermons of such an Enlightened Master; deeply contemplate on his words of wisdom and absorb them in our daily lives.

3) Surrendering the egoistic mind, body and soul at his lotus feet is what is expected of a true seeker; and this devotion will elevate our faith in the Holy Trinity – Satdev, Satguru and Satshastra.

4) ‘Practice, not till you have got it right; practice, till you cannot get it wrong’. With contemplation comes practical application. We need to practice, so that knowledge turns into wisdom and comes to our rescue during difficult moments.

5)  Appreciating and applauding the qualities of the Almighty in the form of bhajans or chanting their virtues on the beads of a rosary.

Vikrambhai also shared some sections from a discourse given by Pujya Bhaishree, during the UK Dharmayatra.

“Only when we have truly surrendered ourselves with utmost faith and reverence, can we focus on the virtues of an enlightened Master, with the sole aim of imbibing his qualities.  His shelter frees us from the endless cycle of births and deaths.  The disciple feels empowered, inspired and secure in the selfless love showered by the Master, connecting him to the divinity residing within his Guru.

Regardless of his external circumstances – wealth or poverty; ugliness, good looks or social standing, the disciple is now able to remain in a state of equanimity and glad acceptance. This contentment is evident when his goes about his daily chores or while doing his agnas.

Narrating an incident from the life of Raidasji (Guru of Meerabai), Vikrambhai said that Raidas, a saint full of devotion, was extremely poor and had no amenities in his hut.

A kind saint heard about Raidas’s abject poverty and offered him the ‘Parasmani’ (precious stone), but so steeped in devotion was Raidas, that he said, that the unconditional love he received from the Lord was far bigger then any worldly riches. It is such unflinching devotion and surrender that leads a disciple out of muddy waters.

The swadhyay ended perfectly with ‘Aarti’ and ‘Mangal Divo’, another reminder to young mumukshus to rejoice in the glory and virtues of the Almighty.

Sthapna of Shree Uvasaggaharam Parshwanath Pratimaji at Brahmnisht Vinubhai's house

27th August 2016

“Ye mandir tera harta andhiyara,” sang Br Vikrambhai in his powerful voice. This song, a riveting composition of his, was perfect for the Jin Sthapna at Br Vinubhai and Br. Minalben’s home that seemed to have emerged from a spiritual oasis.

The word ‘Pratistha’ in Gujarati, means consecration of the idol of our Tirthankar Bhagwan. When this very vital ceremony, akin to invoking God to bless the home, is to be done at the home of not one, but two Brahmanishts who have already amalgamated themselves with  the lord that resides within, it becomes an event twice coveted for mumukshus of Shree Raj Saubhag Ashram.

Mother Nature, too, had decided to play the perfect host. The rains had stopped, the sea was settled, and the sun, in between playing peekaboo with the clouds, had flooded this white house with bright light. The temple made of white marble with a gold plated pinnacle, gleamed as the rays of the sun embraced it.

Dressed in white and her trademark beaming smile, Br. Minalben glowed. Her eyes radiated inner joy and peace, as she and her family personally welcomed each one of us into her spiritual abode with a loving warmth that only truly evolved souls can muster.

Rupaben and Br. Minalben welcomed P.P. Bhaishree by singing the song, “Sawara Mera Sawara”. Their enthusiasm was contagious and set the mood for P.P. Bhaishree’s discourse. In his swadhyay, P.P. Bhaishree took a hymn on the fourth Tirthankar Abhinandan Swami, which was written by the great Devchandraji Maharaj.

This hymn tracks the journey of a spiritual seeker who has tremendous faith in the Lord but is nonetheless drawn to the worldly life around him. The love in his heart for the Lord arouses a certain curiosity in him about the nature of the Lord. It is then, as he contemplates further, that he decides to free himself from all the shackles binding him, by shifting his focus from the world outside to the world within him.

As he looks within, he realises that all the worldly objects that he has identified himself with, are just the objects Lord Abhinandan Swami has detached himself from. How will he ever bridge this distance between him and his Lord, wonders the disciple.

As his journey forges ahead, the seeker realises that his true nature is merely that of an observer. The change, if any, is taking place only in his external circumstances. His true form continues to be pure and untouched. Even as he realises this, his gaze falls upon his Lord who is resting in profound equanimity. The disciple, who can now appreciate his master’s spiritual greatness, wonders how he would ever get there.

Being a true seeker, he soon finds direction through the study and deep contemplation of the agamas, meditation, and utmost and undeterred faith in the path shown by his Sadguru. As this disciple progresses in his journey, his ability to comprehend the finer nuances of spirituality gets further refined and he increasingly finds himself filled with awe at the magnificence of his Lord. At the same time, he also feels small in comparison.

The wisdom that he has been seeking happiness from objects and relationships, which by nature are both temporary or destructible and illusory, sinks deeper within him. He now realizes that he has been experiencing the momentary happiness of this world in countless past births. But it has inevitably been followed by sadness. He realises that there isn’t a single body form that he hasn’t attained in some birth and there isn’t any pleasure that he hasn’t experienced and not regretted later.

So why o why, wonders the disciple, am I still getting deluded by this worldliness? Why am I wasting this precious human birth on chasing my desires? Why don’t I focus on finding the fragrance that lies within me? Let me now dwell in immortality and not get swayed by this mortal wreath. “My Lord, please be with me as I take up this daunting task,” he beseeches.

Under the refuge of his Lord, recites Devchandra Swami, this seeker now decides to chisel his mind and conquer his mental torments and tribulations by withdrawing from everything that hinders his spiritual evolution. He now starts replacing all his negativity with the positive qualities of his Lord. He trains his mind to be one with the Lord.

Now, his thoughts are filled only with the glory of his Lord, his innumerable qualities and benevolence. He surrenders himself at his Lord’s lotus feet as he seeks salvation in His words and grace.

Growing in oneness with the Lord, this seeker now experiences inner joy and happiness. This awareness is a stage that keeps one detached and untouched, in spite of numerous changes happening around him. Steeped in this awareness, one knows, feels and becomes what he truly is.

O Abhinandan Swami, says the seeker, “Under your shelter, my soul has now attained infinite bliss. I am bathing in the truth, love and purity that you have showered. You have fully awakened my latent Godliness. My saviour, O Abhinandan Swami! You are mine and I shall remain yours forever.”

This in-depth swadhyay, that covered our journey as a seeker left each one of us spellbound. We bowed our heads in reverence and awe that we had a Sadguru like P.P Bhaishree to guide and handhold us; we thanked our Guru and Lord P.P. Bhaishree for laying the entire path to salvation open for us.

Energised and upbeat after the swadhyay, we participated in the consecration of the 'Uvasaggaharam Parshwanath Pratimaji'. Br Vikrambhai set the mood by singing one beautiful hymn after another. He was joined in this by Nimit Shah and Hiren Boradia. Some more bhajans from Kirtibhai Boradia, Dulariben Boradia and Rupaben Shah followed. Br Vikrambhai had penned down not one but three bhajans for this once-in-a-life event. P.P. Bhaishree’s invigorating presence accompanied by Br Vikrambhai’s singing and Br Minalben’s joyful dancing filled us with enthusiasm. We all felt a bit like shaking a leg, and, as if some higher power was reading our minds, we found ourselves playing garba, encircling the pratimaji. Immersed in bhakti, we danced with happy abandon.

““પ્રશમમૂર્તિના દર્શન કરીને વારી વારી હું જાઉં,
વીતરાગ ભાવને ભાળી ભાળીને સ્વયં વીતરાગ થાઉં,
થાઉં સમતુલ્ય પરિણામી રે,
પાર્શ્વપ્રભુ આવ્યા દ્વારે લહિયે હિલોળા.””

Br Vikrambhai sang “Parshwaprabhu aavya dware lahiye hiloda,” another of his self-composed renditions as P.P. Bhaishree consecrated the idol in the temple. We participated by singing along enthusiastically. An atmosphere of sublime joy pervaded the sanctified space. Post consecration mantras essential for the sthapna were chanted by Jigar Mehtalia, the Uvasaggaharam mantra was recited nine times by P.P. Bhaishree, Br Vinubhai and Jigar. His love, devotion and dedication towards the ritual, changed the feel of the room. The environment felt peaceful and still.

Another photo-frame of Param Krupalu Dev, P.P. Saubhagbhai, P.P. Bapuji , P.P. Guruma and P.P. Bhaishree was also placed in the temple, amid a burst of dancing and singing among the attendees. This was followed by a thanks giving from Br Minalben wherein she thanked each and everyone involved in the making of the house  and temple. She then said that this house belonged to the mumukshus and each and everyone was always welcome. Just listening to her there was so much to learn. She has expertly managed every aspect of her life and has set an example for us to follow. After this we all dispersed for lunch.

Any sthapna ceremony blessed by a Sadguru fills the house with divinity. In this case, the event had the presence of a Sadguru as well as two self-realised souls. What we had witnessed, to our good fortune and spiritual enrichment, was the sanctification of a purified house into a temple.

---

દેવચન્દ્રજી કૃત  ચોથા અભિનંદનજીન સ્તવન  

Here we shall try to understand the 4th Abhinandanjin Stavan written by the great Devchandraji Maharaj, who inducted himself in pure self-restraint. As professed by Tirthankar Bhagwan he became a Jain monk and zealously followed the supreme religion of the soul.

Being a spiritual soul, our only ultimate goal of this life and there after is to meet emancipation. [Permanently liberating our soul from pain, misery and sorrow born out of reincarnation]. To make this final goal possible we shall have to realize several immediate goals which keep on altering in accordance to our progress.

Each of these immediate goals helps us to ascend on the ladder of spirituality or take us further on the pathway to Moksh. In our journey, these are like milestones, cheering and motivating us, to work harder as the last goal has become more nearer more achievable.

Each temple or place of pilgrimage is very important as it helps us to be near Vitrag Bhagwan, who is quintessence of infinite equanimity, peace, bliss and knowledge. First and foremost weneed to idolize and admiringly worship them. In praise and prayers it is essential that we stay in their close proximity and hence precisely in this 4th Abhinandanjin stavan Devchandraji Maharaj deeply and candidly ponders on the question of how we shall come near.

“કયું જાણું કયું બની આવશે અભિનંદન રસ રીતી હો મિત્ત

પુદગલ અનુભવ ત્યાગથી, કરવી જસુ પરતીત હો મિત્ત ”

O! My friend, though I have complete faith in Vitrag Abhinandan Bhagwan, but still, at this moment I feel uncertain of what shall make me absolutely curious? How will I develop deep interest in knowing him? If at all I get attracted by his pious charms then who will make me aware of his true inherent nature. How will I closely come near to Him?

On contemplation, it seems that first I need to retract and disengage myself from various worldly objects and matters. Indulging in them I get so involved and lost that it becomes impossible to focus and concentrate on Him. Significance drives interest and interest builds concentration and concentration parts experience that impels our intelligence to unearth what is still not known. O! My well-wisher this seems the way, the path that I need to adopt.

“પરમાતમ પરમેશ્વરુ, વસ્તુગતે તે અલિપ્ત હો મિત્ત

દ્રવ્યે દ્રવ્ય મિલે નહીં, ભાવે તે અન્ય અવ્યાપ્ત હો મિત્ત”

Looking at myself, I am the sum total of all that I can call is mine. Starting from my physical body and my psychic powers, family, ancestors, friends, clothes, house, wealth, my reputation and profession, these are the means by which I know myself and how someone else can relate and identify me.

Consecrated in your pure consciousness my lord O! Supremely divine Abhinandan Bhagwan, you have detached and disassociated yourself from all of these. Therefore how do I perceive and relate to you?

As I understand, the awareness, the true self is so different from the various experiences that it endures. Being intangible it has no shape colour odor or taste. O! My savior,  Abhinandan Bhagwan, you in your transcending nature cannot be seen. Even if I could see you, you are so entirely and singularly focused to your own being and thus would not even acknowledge my presence. Persistently inhabiting, within the boundaries of your nature you are so uniquely separate thus how do I be coherent to your sovereign existence. Two discretely different substances do not unite and always stay in their lone identity so how will I be intrinsic with you?

“શુદ્ધ સ્વરૂપ સનાતનો નિર્મલ જે નીસંગ હો મિત્ત

આત્મ વિભૂતે પરિણમ્યો, ન કરે તે પરસંગ હો મિત્ત”

O! Peerless and perfect Abhinandan Bhagwan, through penance and austerities you have cleansed and purified your soul. Not even the minutest part of your soul remains externally masked by any karmic particles. Settled in profound equanimity, you are transparently clear. No attraction or aversion just sublime awareness of the self. While my soul is still tainted and contaminated. O! The most noble and divinely pure Bhagwan you have reclaimed and instituted yourself in such excellence so how do I, an unworthy poor soul reach out to you? How shall I befriend and patronize you?

“પણ જાણું અગમબળે, મીલવું તુમ પ્રભુ સાથ હો મિત્ત

પ્રભુ તો સ્વસંપત્તિમયી, શુદ્ધ સ્વરૂપનો નાથ હો મિત્ત”

Jain faith and ideology speak of life's infinite potential and the way to its realization. Every single living being has inherent ability to survive, stay safe, be contented, free itself from shackles of karmic bondage and experience its eternal, peaceful and blissful nature. Happily optimistic I am now eager to follow the 14 ancient texts that contain your direct teachings. A number of other parallel scriptural traditions also continue to keep the essence of your preaching. Wide variety of subjects are so well analysed in these Agamsutras. Owing to lifelong experiences of deep meditation and rigorous conduct, the torch-bearer of your reign Shree Sadguru simplifies those profound and complex concepts. Hearing and understanding the scriptures from Sadguru, I shall in my broad contemplation, acquire knowledge and find the road map to reach you. For being near and dear to Abhinandan Bhagwan we first need to be close to Bhaishree, surely in Him we shall find Abinandan Bhagwan.

Beholding you in my eyes I can evidently discover that you are so immersed in your divine self. You are the king of your inner kingdom. Sitting on the throne of self-consciousness, you hold and govern your real self. Unlike you, I am caught in the web trap of the illusory world. Enslaved by my own desires, I chase, seek, explore all that is not mine and keep on dwelling in distress and agony. Graciously magnanimous, O! Abhinandan Bhagwan, now I can precisely and positively apprehend and deduce the difference, between your greatness and my ghastliness. I am experiencing your abundant grace, as manifesting in my thoughts you are revealing yourself to me. Fully enlightened you are the omniscient, omnipotent and omnipresent.

“પરપરિણામિકતા અછે, જે તુજ પુદગલ જોગ હો મિત,

જડ ચલ જગની એઠનો, ન ઘટે તુજને ભોગ હો મિત. ”

It's the happiness that we seek from every aspect of all our pursuits. In complete faith we have tried deriving happiness from various objects and relationships. Unfortunately the happiness if gained at all is just a flash of light, soon followed by various shades of disappointing darkness. Despite of being capable of learning from our past experience we still continue committing the same mistakes.

The bird chatak, thrives only on pure rain water drops and the chakor to its brim would drink the nectar-like moonlight. The hans is able to separate milk and water, drawing our attention to discriminate between good and bad and the eternal and transitory. These birds too can understand and live righteously. Misguided and wrong in my deeds, shall I prove to be even worse than these birds? Will I pursue the same pleasures that have proved to be full of pain. I feel so ashamed and horrible for I am eating the same food that I have earlier chewed and spewed? In the infinite cycle of birth and death I have in repeatedly committed the same mistakes and have endured enormous pain.  

Nothing outside ourselves has the power to keep us eternally happy and at the same time nothing of that is capable to keep us clinging to it. Mindfulness, concentration and insight are the inner strength that drives us to compassion, understanding and happiness.

Chasing my desires why do I waste this precious human life-like a deer running after the mirage in a desert. Why can't I find the musk that is lying within me? Knowing that the great fragrance of divinity is within, I shall now dive deep inside me, to inhale the perfume of self-knowledge. Dwelling in my immortality I shall not get disillusioned by the mortal world. O! bounteous and tender-hearted Bhagwan Abhinandan Swami you now seem to be in my conscience, counseling and controlling me.

“શુદ્ધ નીમીત્તી પ્રભુ ગ્રહો, કરી અશુદ્ધ પર હેય હો મિત્ત

આત્માલંબી ગુણલયી, સહુ સાધકનો ધ્યેય હો મિત્ત.”

Sustaining in goodness and being continuously progressive, is what we need to assure for ourselves. Cause and effect if properly studied can help us to sustain in goodness. Many factors influence us and at times we get overshadowed too. Our existence is besieged by duality of life. Good and bad, brighter and the darker side both co-exist within and outside us. It's our power of discrimination that will make us anchor to all that is only and only good and pure.

Our performance widely depends on these external factors. In this stanza, most skillful and conversant Shri Devchandraji Maharaj is suggesting a perfect style that would undoubtedly craft our character. Jealousy, hatred, lust, anger, ego, pride, all worries and anxieties, fears, mental torments and tribulations entirely need to be conquered.

Withdrawing from everything that hinders our spiritual evolution, let us bind and bolt ourselves to Lord Abhinandan Bhagwan. Under him, we are completely safe and secure. On the path of truth we may face unique problems, but the universal solutions offered from his infinite vision and knowledge would help us in many ways.

Serenely steady with much ease he is resting in his own enclosure of deep self-awareness. Peace and happiness are what we experience by just looking at him. Scanned by His pure gaze we too start shedding the impurities that have made us corrupt and immoral.

For an aspirant his final goal is to be like Him. To achieve this we need to hold on to those main key characteristics of our soul, those important traits that help us to recognize the true me, the nebulous invisible soul.

“જીમ જીનવર આલંબને, વધે સધે એકતાન હો મિત્ત,

તિમ તિમ અત્માંલંબની ગ્રહે સ્વરૂપ નિદાન હો મિત્ત. ”

In my contemplation I profoundly think about you. Absorbed in deep meditation, O! Abinandan Bhagwan you are fully awakened and liberated. So pure and divinely perfect you are embodiment of countless virtues. Soaked in peace and equanimity I find you to be heavenly delightful.

The ray of your attention is focused towards your innate being, and now, your sacred individuality has been focal point of my concentration. Keeping eye in eye, as I match your steady gaze you are enlightening me. Drenched in showers of your grace I feel so blessed and so fortunate. Your awareness is transpiring and is awakening me too. Noble and pious your holy liveliness is the core point of my meditation. Your brilliance is brightening me. You are the sole reason of my evolution.

My body, my speech, my mind and all my senses, my intellect, my innate being, in absoluteness I offer and surrender to you. The more I become yours the more you reveal yourself to me. In oneness my ego is shrinking and soon it will perish. In veneration I hold you high in me. I immensely adore you O! Colossal of Divine Bliss Abinandan Bhagwan, you are the fragrance of my life and essence of my soul.  

“સ્વસ્વરૂપ એકત્વતા સાધે પુર્ણાનંદ હો મિત્ત,

રમે ભોગવે આત્મા રત્નત્રયી ગુણવ્રંદ હો મિત્ત ”

Growing in oneness I earnestly keep you alive in me. Even while I carry out my worldly duties, I persistently try to hold on to my self-awareness. In the continuous flow of consciousness, I am experiencing a deep inner sense of peace and tranquility and an innate sense of joy and happiness that has no outer cause.

Knowledge and insight that you have imparted has gifted me those divine eyes by which I can recognize and see the truth. Illusion or delusion can no more cheat or captivate me.

Paying attention to my consciousness I have known that the seeker is the one that is searched for. In the arena of awareness the world emerges and gets exterminated. The awareness is the screen that remains stable and constant while the world projected on it keeps on differing and deviating.

Resting in present the mindfulness integrates my past experience and judiciously leads me to the direction I want to lead myself in future.

Knowing feeling and being is the trinity ofknowledge faith and conduct. Submerged in pure awareness you know you feel and you become what you truly are.  

Complete in my consciousness I am the power that knows, does and seeks. Right perception Right Knowledge and Right conduct are the tree jewels that combine the path to Moksh. In my belief of myself I perceive and rest in me. Disease decay or death I have triumphed all and have attained immortal joy and bliss.

“અભિનંદન અવલંબને, પરમાનંદ વિલાસ હો મિત્ત,

દેવચંદ્ર પ્રભુ સેવના, કરી અનુભવ અભ્યાસ હો મિત્ત. ”

O! Abinandan Bhagwan, taking your refuge, I am on a spiritual pilgrimage. In my purposeful expedition I am trying to know how vast, how deep, and how solemn you are. In your company, my life has become a celebration. Till now death had been a dark door to another life but now it shall be gateway to immortality. I am bathing in truth, love and purity that you have showered. In this holy realm there is no fear, no doubt, no indecision only oceanic ecstasy and cosmic consciousness. The experience is simply divine, self manifested and equally compounded of joy and consciousness.

O the lord of lords, you are the altruistic motivator for all those who want to be liberated. You have proved yourself by walking on the path that you profess. By worshiping you I become humbly aware of my faults and weaknesses. My gratitude and love for you has no bounds as you have fully awakened my latent Godliness. With each moment of realization you have enabled me to drink the elixir of immortality. My Saviour O! Abhinandan Bhagwan, I am yours and you shall remain mine forever.

- Explained by Param Pujya Bhaishree and captured by Br. Vikrambhai from the Nasik Dharmayatra