Gurupurnima 2019

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Faith & Surrender

Gurupurnima 2019

This shloka from the ancient Vedic Scriptures explains the supreme place a teacher or Guru holds in the hearts of his disciples:

Gururbrahmā Gururviṣhṇu Gururdēvōh Mahēśhvaraḥ...I

Guru Sākṣhāta Paraṁ Brahmah Tasmai Shrī Guravē Namaḥ...II

Meaning: Oh teacher, you are akin to the Gods. You are Lord Vishnu and you are Lord Shiva – the God of the Gods. Oh teacher, you are the supreme being, and you are Lord Brahma for me. Thus, oh revered teacher, I bow in front of you.

The Full Moon day in Shukla Paksha during the Lunar month Ashad is celebrated as Guru Purnima. In the word Guru - Gu means darkness, ignorance and Ru implies elimination or removal. So, Guru is literally the one who removes the darkness of ignorance from our lives, and extricates us from the potentially eternal cycle of births and deaths.

Day 1: 15th July

The 3-day celebration began with waking up in the Brahma-mahurat and doing meditation followed by the morning regime of love (Agna Bhakti) and Chaityavandan.

Eye Camp in Matushree Kashiben Harjivandas Sanghrajka Eye Hospital, Sayla

Mumukshus participated in an Eye Camp sponsored by UK-based Deepakbhai Kamdar.  A total of 100 cataract surgeries were performed free of cost, at this camp (which is part of multiple camps organised throughout the year, since many years). 

After lighting the inaugural lamp, trustee Shri Vinubhai Shah said: “In the very initial years, eye operations were performed by Raj Saubhag Ashram in collaboration with Virpur Ashram.  In the secondary stage, operations were performed in the ashram complex itself. Government regulations and increasing number of patients required enhanced facilities, and therefore this eye hospital was built and later expanded in Sayla village itself.  A lot of people advised against establishing a hospital in a centre as small as Sayla, since larger centres were unable to attract large numbers of patients and not more than 10 surgeries are performed every month. However, due to Pujya Bhaishree’s characteristic long term vision, and with his selfless efforts and grace, the hospital in Sayla was established and expanded some years later.  Today, over 700 surgeries are performed every month in Sayla.”

Unveiling of Dr. Ambedkar Open University Study Centre

The morning special session in the newly opened, architectural masterpiece Raj Mandir, witnessed a historic unveiling of a collaboration between L.M.Vora College of Arts and Commerce and Dr. Babasaheb Ambedkar Open University (affiliated to Government of Gujarat offering distance learning diploma and degree programs). The available degree courses would be M.A (Master of Arts), B. Com (Bachelor of Commerce), BPP (Bachelor Preparatory Programme) and CCC Computer course. L.M.Vora College has been chosen as one of the study centres for Dr. Ambedkar Open University.

In a village like Sayla, where a mere 20 years ago, educating the girl child beyond primary school and sending her to high school was unimaginable; slowly but surely a tectonic shift is taking place.  Now, girls would be able to spread their wings and become university graduates without opposition from family members and society. All this has been achieved due to the tireless efforts and vision of Pujya Bhaishree.

Project director Chandrakantbhai Vyas said: “I have always explained to my girl students, that education is the main reason for all progress – intellectual, economic and social progress. The L. M. Vora College girls students are making their place in the whole zilla district. To all those who support educating the girl child, I say that, this is superior to all other donations. When we started the Arts and Commerce college, there were 7 enrolments in the first year. Today, over 500 girls are studying in the college. In the same way, we have 11 admission applications for the graduation course, and I can foresee that this number will grow to hundreds and thousands. The ceremonial lamp that has just been lighted will drive away the darkness of illiteracy. I thank Pujya Bhaishree again and again for his unflinching support and vision.”

Morning Discourse

During the morning param satsang on Gnansaar, written by the venerable, eminent Upadhyay Shri Yashovijayji Maharaj Saheb, Pujya Bhaishree said: “A majority of the people are immersed in sansaaric activities, searching for happiness in transient objects like wealth, indulgence of the senses, worldly comforts, or fame; while an Atma gnaani has found happiness within himself, just like the Mansarovar swan. Merely memorizing verses from the scriptures is not enlightenment. For a sadhak aiming to reach his spiritual goal – he would need to focus on qualities to purify his soul, and not be blinded and weighed down by knowledge for the sake of knowledge. Atma Gnaan or Granthi Bhed should be every seeker’s goal and that is the highest, greatest, ultimate goal of this human birth.”

Emphasising the wisdom of the above words with narratives from the lives of Adi Shankracharya, Manjhibhai Patel among others, Bhaishree explained in great detail how the quality of Sambhaav (equanimity - not getting swayed by likes or dislikes) contributes greatly on the path of spiritual progress.  Bhaishree ended his discourse with: “I send good wishes and prayers to every mumukshu to progress on this spiritual path with great speed.”

Visit to Chorvira & Evening Celebrations

In the afternoon session, the mumukshus participated in a Jatra to Chorvira, (birthplace and school of their benefactor Pujya Bapuji) and Panch Kalyanak Puja with great enthusiasm.  After dinner, was the daily Arti, Mangal Divo and evening Dev Vandan; followed by Bruhad Alochana (a deeply meaningful prayer in which devotees recount their misdeeds and ask forgiveness with great humility).  Since it was the auspicious day of chaudas, everyone recited the Bruhad Alochana together.

A cultural programme by mumukshus from different parts of the world and different parts of India, brought this eventful day to an end.

Day 2: Guru Purnima – 16th July

After the morning meditation and agna bhakti, mumukshus lined up from Pujya Bhaishree’s kutir to the Raj Mandir to welcome their benefactor with soaring devotion in their hearts. At the first glimpse of Pujya Bhaishree coming out from Pujya Bapuji’s kutir, after bowing before his Guru (P Bapuji), warmed every heart beholding him. Each and every mumukshu bowed at his lotus feet as he passed them, while Pujya Bhaishree remained in his perfect balanced, unmoved inner state – a witness, full of humility and kindness in the midst of so much veneration and adoration.

The mid-morning session began with distribution of aids and appliances to individuals with motor impairment; and a dance performance by children with special needs from Ashirvad Trust for the Disabled. This centre has been doing exemplary work by empowering individuals with impairments via access, equal opportunities and love.

The morning Guru Purnima session also witnessed divine bhakti, messages and cards from mumukshus around the world were read and presented to Pujya Bhaishree by Minalben. Dubai mumukshu group presented their Guru Purnima card themselves with a 5-minute group performance.

In his param satsang, Pujya Bhaishree said: “An ever increasing faith in the True Deity, True Guru and True Path, with complete devotion will surely lead to spiritual progress. Such a sincere devotee will achieve salvation within 15 births, say Tirthankars. Having said that, the qualities of Upsham (calming the passions) and Vairaagya (detachment) need to be cultivated and nurtured constantly and consistently. As Param Krupalu Dev says: “ભક્તિ પ્રધાન દશાથી વર્તવાથી, જીવના સ્વચ્છંદ આદિ દોષ સુગમપણે વિલય થાય છે”. Just like the Gopis, who though living in sansaar, remained detached from sansaari relations, objects and situations. They were only connected to the Divine. In the same way mumukshus must remain detached from worldly objects and situations and be connected only to the Satdev, Satguru and Satdharma.  This supreme devotion of the disciple towards his Guru, will elevate the disciple to the spiritual level of his enlightened Master. This is Para-Bhakti.”

The afternoon session continued with selected mumukshus sharing with the audience their divine experiences with Pujya Bhaishree, giving everyone a glimpse into the divinity that personifies our benevolent Guru.

Evening session consisted of Arti, Mangal Divo, Dev Vandan and Atma Siddhi.  A 30-minute film on the UK Dharma Yatra and bhajans and bhakti immersed every person in the audience in devotion and bhakti bhaav.

Day 3: 17th July

Day 3 arose with meditation, agna bhakti and veneration to all our Guruvaryas.  

Mumukshus also participated in another eye camp, sponsored by the Parekh family based in Baroda and UK. 

Two more mumukshus shared their experiences and Bhaishree gave a discourse on purusharth (spiritual striving). During the Param Satsang in the mid-morning, Pujya Bhaishree questioned: “If you want to progress on the spiritual path, can you do so while giving in To Anger? To Egotism? To Malice? To Greed? Each and every mumukshu must master the art of suppressing his negative qualities and trying sincerely to overcome them. The reins of likes and dislikes (raag and dvesh) must be firmly held within our own hands, and we must not allow any of these to supersede us, overwhelm us.”

Pujya Atmanandji and his disciples from Koba Ashram arrived in the Ashram on the 18th July, to an extremely warm welcome by Pujya Bhaishree, Vikrambhai, Minalben and all the mumukshus of Shree Raj Saubhag Ashram.

The three days celebrations ended with Bhaishree’s key message urging seekers to strengthen their spiritual foundation by cultivating inner faith and complete surrender. These two foundational virtues will help us remove vices, increase our focus and become one with our enlightened mentor.

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Swadhyays - video recordings

Day 1 - Morning Swadhyay

Day 2 - Morning swadhyay

Day 2 - Afternoon Swadhyay

Day 3 - Morning Swadhyay

Day 3 - Afternoon Swadhyay

Dr. Ambedkar Open University - LMV College Study Center - Param Pujya Bhaishree’s Aashirvachan

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Gurupurnima Dedications

Shree Saubhagbhai's Dehvilay Divas - 2019

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A disciple who sped up his master’s spiritual journey

Shree Saubhagbhai’s Dehvilay Commemoration - 2019

Soulmate Shri Saubhag – this was the address used by Param Krupalu Dev Shrimad Rajchandra for Pujya Saubhagbhai, his disciple and his benefactor. For a person like Shrimadji who could recognise the world and its pleasures as a mirage that should be actively shunned, meeting Saubhagbhai was the providential blessing in his feverish and angst-ridden quest for ‘Samyak Darshan’ (self-realisation). In an unusual happenstance, Saubhagbhai became Shrimadji’s disciple as well as a guide and soulmate who enabled him to achieve ‘Samyak Darshan’.

Shree Raj Saubhag Satsang Mandal observed the death anniversary of Saubhagbhai on June 27, 2019. In attendance were dignitaries and mumukshus from several Shrimad Rajchandra ashrams. On the evening of June 26, the large number of attendees soaked in the devotional atmosphere created by the soulful singing of Meghalben from Shree Rajchandra Mission, Dharampur. 

The next morning, Brahmnisht Vikrambhai elaborated on the endearments used by Shrimadji for Saubhagbhai in his letters, each of which expressed their exceptional bond as well as his abiding gratitude to the latter – “Param pujya (most revered),” “supreme benefactor,” “liberated,” “Param saral (supremely straightforward) and an icon of peace,” and many more. 

In his discourse, Sudhirbhai, a well-known scholar from Rajkot, asserted that one can strive endlessly for spiritual upliftment without guidance but it yields little. A self-driven pursuit of spirituality leads nowhere. Hence, one has little choice but to opt for the shelter of a liberated soul for therein alone lies his liberation.

Before beginning his discourse, Param Pujya Bhaishree warmly welcomed all the mumukshus and invitees of the Shrimad Rajchandra family who had arrived for the occasion from different parts of the country.  In his discourse, he explained in depth the concept of “ashray bhakti”, which defined the relationship Saubhagbhai had with Shrimadji. Shrimadji instructed mumukshus to give predominant weightage to the path of devotion (‘bhakti marg’) over the path of knowledge (‘gnan marg’). When devotion takes precedence, many obstacles, difficulties, and hardships are easily overcome. 

For Saubhagbhai, adopting this path came easy as he had the refuge of a powerful and enlightened master such as Shrimadji. He worshipped every utterance of Shrimadji; he valued these pearls of wisdom which eclipsed everything – his troubles, his agonies, the human shortcomings of his personality  - and helped him steadily ascend the spiritual ladder to the state of self-realisation that Shrimadji had envisioned for him and for which the seer held his hand gently but firmly through the seven years of their spiritual connect from 1946 to 1953. 

During their close association, the two spent 560 days together. Each time they parted, they wrote to each other. Each sought the other’s company earnestly and fervently as each had renounced the world in their mind even while inhabiting it materially; each craved to break free of their worldly lives and dwell in spiritual solitude and communion; each knew that the other mirrored their state of mind even though their spiritual evolution followed different trajectories. 

In his letters, Shrimadji has consistently expressed his longing for ‘nivrutti’ (time to pursue his spiritual goals). He would tell Saubhagbhai that his company was akin to ‘nivrutti’ as every moment of their time together was spent in spiritual activity and discussions. Bhaishree said that their profound and intimate relationship was characterized by Saubhagbhai’s role as the catalyst in Shrimadji’s attainment of self-realisation and Shrimadji’s assiduous spiritual grooming of Saubhagbhai.

After steering the gathering into a state of deep devotion through the glorious example of Saubhagbhai, Bhaishree read out a few letters written by Saubhagbhai to Shrimadji from the book, ‘Hridaysakha Shri Saubhag.’ 

At the foundation of their relationship was the shared knowledge of a meditation technique, ‘beej gnan’, the seed of Samyak Darshan. Saubhagbhai was instrumental in giving ‘beej gnan’ to Shrimadji, which gave direction to Shrimadji’s restless and relentless search for his soul. Acquiring it at a young age of 23, Shrimadji dived deep into himself to attain samyag darshan. He felt indebted to Saubhagbhai for this invaluable knowledge that afforded him a giant leap in his spiritual journey and opened the door to salvation.

Shrimadji’s focussed pursuit of spirituality after acquiring ‘beej gnan’ led him to attain pure, vibrant and liberating realisation of self in Samvat 1947 at a young age of 24. His readiness as a seeker, his extraordinary faculties of the mind and spirit, the purity of his consciousness needed that single trigger of divine knowledge that Saubhagbhai sought him out to share with him. In the process, Saubhagbhai became immortal as the seeker who helped the seer.

In letter number 165 (‘Vachanamrut’), Shrimadji wrote in Gujarati as translated: “All spiritual achievers have sung the glory of the knowledge that you (Saubhagbhai) have. With each passing day, this soul also experiences the speciality of this knowledge incrementally.”  

In letter number 259, a grateful Shrimadji tells Saubhagbhai, “I feel you must have taken birth for me. I owe you a huge debt of gratitude. You have given me my desired happiness. What can I offer you in return other than my salutations?”

It was to facilitate easy understanding of ‘The letter of six precepts’ for Saubhagbhai and his kin that Shrimad wrote the most revered treatise in his literature, ‘Shri Atmasiddhi Shastra’ in lyrical form. In the process, the treatise has become the most potent scripture on the reality of the soul. 

Dr Bhagwandas Mansukhbhai Mehta mentions in the book, ‘Adhyatma Rajchandra’ that Saubhagbhai’s relationship with Shrimadji played a very important role in Shrimadji’s spiritual life. It was his meeting with Saubhagbhai that led to the cathartic fulfilment of his innermost craving for self-realisation. 

Why did Saubhagbhai share his divine knowledge with someone he did not know well? He was very impressed with Shrimadji’s ‘avdhaan’ prowess (ability to attend to many things at a time showcasing one’s mental and spiritual competence) and the way he welcomed Saubhagbhai by name in their very first meeting even though he did not know him, among other things. He felt a high degree of veneration for Shrimadji and, on an inner call, surrendered his whole being to him. 

Saubhagbhai informed Shrimadji in a letter just before his demise that he had attained self-realisation. This is evident from letter number 54 dated Jeth Sud 14, Samvat 1953. In another letter dated Jeth Vad 11, Samvat 1953, Ambalalbhai conveyed that Saubhagbhai passed away peacefully in samadhi. 

On the morning of Jeth Vad Dasam (June 27), Bhaishree led everyone to Vishranti Dham, where Saubhagbhai lived, in Sayla village to pay homage to this great son of the soil.    

Bhaishree reminded us that we were very fortunate to be able to comprehend and appreciate a gnani like Shrimadji through Saubhagbhai’s copious correspondence with him. In a world tainted with greed, material acquisitiveness, and smallness of spirit, there are barely a handful of people who are blessed with Saubhagbhai’s exemplary qualities such as compassion, contentedness, largeness of heart, forbearance, straightforwardness, sincerity, inner purity and evolution of soul. Each of his qualities is worthy of emulation and will inspire generations to come. 

Saubhagbhai remains immortal as a human being, an ideal disciple and as the one who shone the light for one of the greatest torchbearers of Jainism – on the passage to his soul.

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Video Swadhyays

Morning Swadhyay

Afternoon Swadhyay

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

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

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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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Raj Mandir & Shrimad Rajchandraji Pratishtha Mahotsav

Pratishtha Ceremony of 108 inch Pratimaji of Param Krupaludev Shrimad Rajchandra in Shree Raj Saubhag Ashram Sayla*

4 - 10th March 2019

Quick Links

Event Write-up and photos

Video recordings of Pratishtha Events

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The most mesmerizing Pratistha

Only an ardent disciple can truly understand what it means to consecrate the Lord, the Guru and the faith in the innermost realms of his heart. The most holy days of March 2019 witnessed the Pratistha Mahotsav of the simply awesome, jaw-droppingly majestic Raj Mandir and breathtakingly divine pratimaji of Shrimad Rajchandra in Sayla.  This much awaited program spanned over 7 days, was presided over by eminent heads of various ashrams, and infused thousands of disciples with overwhelming devotion.

On the beautiful morning of 4th March, after morning meditation and nityakram, mumukshus participated in soulful bhakti and swadhyay. Pujya Bhaishree gave an insightful discourse on Updesh Chhaya 9. He made special mention of the devotion of the gopis for Shri Krishna. Even while going about their daily chores, their whole being was immersed in devotion for the Lord. Similar should be the devotion of every mumukshu aiming to reach their ultimate goal – enlightenment or samkit. The Panch Kalyanak Pujan in the afternoon and audio-visual film – ‘Divya Jyoti no Amar Prakash’ in the evening, brought in the first devotion filled day of the 7-Day Pratistha Mahotsav.

On the 5th of March, among the special programs were Atma Siddhi Pujan and transformation message delivered through comedy by well-known performer Shahbuddin Rathod. By some divine co-incidence Pujya Fulchandbhai Shastri, founder of Adhyatmik Sadhana Kendra in Umrala arrived in Sayla on the very day and time when the Atma Siddhi Pujan was being conducted. He graced the occasion with his presence, arriving in ashram in the morning hours, accompanied by other mumukshus. During the afternoon swadhyay, Pujya Bhaishree gave a discourse on Vachnamrutji letter 569.  

On the 6th of March, the entire day was filled with swadhyay, agna bhakti, meditation, collective recitation of the Atma Siddhi shastra and ultimately devotional bhakti by Shri Ashokji Pandey and his immensely talented troupe from Varanasi, which filled the Raj Mandir hall with melodious bhajans and lingering notes of musical instruments.

The triple day special fest 7th-8th-9th March saw a flurry of celebrations – from the ceremonial procession of the Pratimaji, along with visiting dignitaries, all seated in magnificent chariots. The whole parade of devotees leading and following the chariots brought to memory, the holy rath-yatra of Bhagwan Mahavir’s diksha ceremony as described in the Kalpa Sutra. So divine was the entire occasion, that it drew a candid comment from Pujya Gokulbhai: “The entire event is reminiscent of Mahavideh Kshetra. So palpable is your devotion, O mumukshus, that I suggest all of you extend your stay in Sayla.  Follow up your sadhna. Strike while the iron is hot just now. You will surely reach your goal of Samkit, and make this human birth successful.”

Parshwa Padmavati Pujan was conducted by the well known pujakaar – Shri Hiteshbhai, who explained the meaning of many shlokas which helped in fully engaging the participants during the entire 4-hour ceremony. With every consequent event matching up to the excellence of its predecessor; there remained one more cherry on the cake: a 35-minute dance performance by trained classical dancer-mumukshus from London, Nilpa and Naitika. So emotively was the message conveyed in their performance on Shrimadji’s composition – ‘Bahu Punya Kera Punj Thi’, that the audience was held spell bound. The entire moksh marg, the pitfalls on the way, the shelter provided by an enlightened master and value of this priceless human birth were explained through dance, drama, dialogue, music and emotions. Their perfectly coordinated steps along with the hand and eye movements were a delight to watch.

On the auspicious day of 8th March (Fagun sud 2, birthday of Param Pujya Bapuji), after the ceremonial procession, was the Pratistha ceremony of Bhagwan Mahavir and the inauguration of 3-D images of the lineage of enlightened masters of Sayla.  All the visiting dignitaries from different ashrams in India then gave their discourses and sent good wishes and blessings.

Below are excerpts from the discourses of visiting heads of ashrams:

After the Pratistha, Pujya Ben Prabhu said the bhaavs of all the the mumukshus were extremely elevating. “I am sure that the planning for this 7-day occasion was backed by 7-year vision, consolidated by numerous years of sadhna of an enlightened master – Pujya Bhaishree.  And all of us were able to participate, witness and experience this divinity due to the compounded punyas of 7-births. The whole event was complete. When a combination of bhakti and satsang lead to an inner stillness, an inner silence – the entire journey radiates completeness.  I have never witnessed such a Pratistha before.”

Pujya Gokulbhai said: “This Atma is the knower of all pleasure and pain, it does not feel the hurt, sting or discomfort of pain and neither does it experience any excitement or thrill from worldly pleasures. The great Atma is completely unmoved and a witness of external events. This is the path of total non-attachment.”

Pujya Gangjibhai said: “Always remain aware that you are the powerful soul. Every activity, every action must be done with awareness. The bhakti bhaav of every mumukshu that we have witnessed during this Pratistha reminded me of the incidence in Shrimadji’s life when mentioned to Laghuraj swami that in the entire day he was reminded of the satsang he partook in when he was the disciple of Bhagwan Mahavir.  In the same way, all of you mumukshus must have inculcated this bhakti bhaav in your previous births, such that in this birth too, all of you are drenched with devotion.

Pujya Chandanaji said: “So beautiful and divine was the collective bhakti bhaav that I was unable to remember anything else, or feel anything else. I felt that I was present in the Samvasaran. I have experienced such magnanimity, inclusiveness and large-heartedness in Pujya Bhaishree that he is able to unite so many different people and different streams of thoughts within him, that I shall pray to the Lord that he is able to connect people in all four corners of the earth and unite them through love and compassion. This bhakti marg will surely overcome all the hatred and jealousy that is released into societies at the behest of religion. Thank you Bhaishree, for inviting me to experience this divinely uplifting occasion. Thank you again and again, and I also send my love to all the mumukshus.”  

Pujya Ben Prabhu said: “There is always an objective or goal in every event conceived by an Enlightened Master.  So when a colossal sized pratimaji of Shrimadji is planned to be consecrated in this equally large Raj Mandir, there is surely a divine message that accompanies this occasion. When I attempted to connect to Pujya Bhaishree’s vision, four points came to my mind as significant factors:

1. Make your vision large; reach for the sky, reach for enlightenment, rather than groping for insignificant things like wealth, power, family ties etc.

2. Expand your thoughts and discussions to ‘Who am I? Where have I come from? Whence forth my journey?’; rather than narrow, lowly thoughts about politics, food, women or government.  

3. Become large-hearted; inculcate qualities of brotherhood, forgiveness, understand the perspective of the other person.

4. See the big picture in every incidence of your lives.  Auto-suggest to yourselves ‘this too shall pass’

The ashram trustees and mumukshus expressed heartfelt gratitude and felicitated architect and interior designer Shri Devenbhai and civil engineer Shri Chandrantbhai Jasani and their entire team for their selfless service in the construction of the spectacular Raj Mandir.

Shri Ashishbhai and his group immersed the audience in devotional bhakti towards the end of the evening.

9th March – Fagun Sud 3 (also inauguration day of the Ashram and Jinalay (temple) in Sayla)

The Sattar Bhedi Puja was conducted from 6.45 am on the artificial turf outside the Raj Mandir.  Mumukshus gathered for participating in the puja as well as changing the Dhaja (Jain flag over the temple). This ceremony is a veneration of the 5 holiest beings – Arihants, Siddhas, Acharyas, Upadhyays and Sadhus in the entire universe.

At 10. 45 am, was the climax of the entire occasion – Pratistha of Shrimad Rajchandra’s pratimaji in the new Raj Mandir. To the uplifting music of bhajans and chants, disciples danced in gay abandon, deeply grateful to be part of this most holy event.  So breathtakingly beautiful and mesmerizing was the inauguration of the Pratimaji, that every eye turned moist and every heart overflowed with pure devotion. The nectar-clad image of Shrimadji seemed like the very replica of Bhagwan Mahavir in the Samvasaran. A deep silence descended in the auditorium filled with 2000 people and every soul was overwhelmed.

10th March - Shanti Pujan

To bless the new hall, to expel negative energy and to fill with pure energy a shanti pujan was conducted in the new Raj Mandir in the final day of the Mahotsav.

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Video Recordings

Day 1 - Mon 4th March

Day 1 - Swadhyay & Bhakti - Shrimad Rajchandra Vachanamrut Updesh Chayya 9.

Day 1 - Panch Kalyanak Pujan

Day 2 - Tues 5th March

Day 2 - Atma Siddhi Shastra Pujan

Day 2: Swadhyay - Shrimad Rajchandra Vachanamrut Letter 569.

Day 2 - Bhakti, Video of November Amrutotsav and Shahbuddinbhai Rathod’s Pravachan

Day 3 - Wed 6th March

Day 3 - Morning Swadhyay

Day 4 - Afternoon Swadhyay

Day 3 - Bhakti Programme with Ashokbhai Pande and Group

Day 4 - Thurs 7th March

Day 4 - Morning Swadhyay - Shrimad Rajchandra Vachanamrut Letter 469 explained by Param Pujya Bhaishree. Following swadhyay was the changing of the garlands ceremony in Kalyan Hall.

Day 4 - Parshvapadmavati Pujan

Day 5 - Friday 8th March

Shobha Yatra

Unveiling of outside front plaque, opening of Raj Mandir doors, Unveiling of Guruvariyo Plaques and Bhagwan Mahavir idol Pratishtha Ceremony

Sant Sabha and Swadhyay

Day 5 - Dance & Bhakti with Shree Ashishbhai and group

Day 6 - Sat 9th March

Day 6 - Satarbhedi Pujan and changing of the Deraser Flag ceremony

Day 6 - Pratishtha ceremony of Param Krupaludev Shrimad Rajchandra’s 108 inch Murti in Sayla Ashram

Day 7 - Sunday 10th March

Day 7 - Shanti Puja

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.

Dubai Celebrates Param Pujya Bhaishree's Amrutotsav

The community in Dubai, UAE, came together to celebrate Param Pujya Bhaishree’s Amrutotsav with the Tejovalay play on Friday 5th October 2018, hosted in the Indian Consulate and with the esteemed presence of Consul General Vipulbhai and many leaders of the Jain and Indian community.

The Tejovalay play was met with rapturous applause, emotional tears and an inner awakening in many of the audience. For a seeker of truth, happiness and spiritual enlightenment, the practical questions being asked and explored in the play really connected within.

Paryushan Mahaparva 2018

6 - 13th September 2018

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You can listen to the Bruhad Alochana here.

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Swadhyay - Video recordings.

Day 1 - 6th Sept - Morning - Verse 105

Day 1 - 6th Sept - Afternoon - 105

Day 2 - 7th Sept - Morning - Verse 106

Day 2 - 7th Sept - Afternoon - Verse 107

Day 3 - 8th Sept - Morning - Verse 108

Day 3 - 8th Sept - Afternoon - Verse 109

Day 4 - 9th Sept - Afternoon - Verse 110

Day 5 - 10th Sept - Afternoon - Verse 110

Day 6 - 11th Sept - Afternoon - Verse 111

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During the holy festival of Paryushan, we are inspired to reflect, seek forgiveness for transgressions and spend 8 days in quiet inner stillness.

Dushkrut Garha - sincere repentance for ones transgressions. The Jain religion summarises the desire of seeking forgiveness in two beautiful words, "Michami Dukkadam". Param Pujya Bahishree often descirbes these words when explaining the 'Panch Sutra nu Pehlu Sutra' sacred Jain text - 

MICHAMI DUKKADAM

MI : Stands for gentle at heart. One should cultivate a tender and humble heart.

CHA : Stands for giving up of transgressions

MI : Stands for always remaining within the boundaries of dharma

DU : Stands for cursing one's soul for all the offenses that it has committed in the past.

KKA : Stands for renouncing all the four passions (anger, ego, deceit and greed)

DAM : Stands for adopting equanimity and tranquility and thereby overcoming worldly existence.

મિચ્છા મિ દુક્કડં

મિ :  મૃદુમાર્દવપણા ના અર્થમાં છે, હૃદય કોમળ અને અહંભાવ વિનાનું કરવું 

ચ્છા : દોષનું છેદન 

મિ : મર્યાદામાં રેહવું, ધર્મની મર્યાદામાં રેહવું 

દુ : દુગંછા કરું છું, દુષ્કૃત્યો કરનાર મારા આત્માની દુગંછા, ઘૃણા કરું છું 

ક્ક : મરાથી કરાયેલા તે પાપ કષાયનો ત્યાગ કરી 

ડં : ઉપશમભાવથી આ સંસારને ઉલંઘી જઉં છું