Monthly Food grain and Clothes Distribution and Buttermilk Centres - July 2019

Monthly food/clothes distribution

The only source of survival for over 274 families in 35 villages (Vakhatpar, Gosal, Kesarpar, Samatpar, Aya, Kanpar, Chorvira, Rampara, Siddhsar, Muli, Kukda, Jasapar, Hematpar, Fulgram, Madhad, Tikar, Velala, Gadhda, Dudhai, Khaatdi) food grains and clothes have been distributed every month to families below the poverty line, since many years.

Volunteers from Raj Saubhag Ashram have been going to all the above villages personally, to distribute approximately 2,980 kilos of foodgrains and clothes to help these poor people (God’s angels) survive.  

Buttermilk Distribution

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A total of 20 centers (Sayla (3 centers), Chotila, Dhandhalpur, Sudamada, Vakhatpur, P

Fulgram, Aya, Gosar, Kesharpur, Shapar, Dudhai, Siddhsar, Jasapar, Naliya, Dhajara and Rampara) to distribute free buttermilk in the hot summer months were opened on 20thApril and continued daily distribution until 20th June. More than 1,945 families, amounting to 7,595 individuals availed of this humane service, which has been going on unfailingly every year since the last 38 years or so.

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Cancer diagnostic camp for women - Sayla Community Health Centre

Early detection is the key to the cure.
— Kate Jackson
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 A Cancer diagnostic camp was organised in Shree Raj Saubhag Ashram managed Community Health Centre on 21st July 2019 where 32 women patients were administered a complete check up, 10 patients underwent a mammography and 1 patient suspected of having cancer was sent to Ahmedabad for further checkup.  Other services that were made available at the camp were the pap smear test for cervical cancer, examination of the mouth (since most of these women chew tobacco) and an exhibition to raise awareness about cancer.

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A team of 11 fully-equipped doctors and nurses from the Gujarat Cancer and Research Institute, Ahmedabad arrived at the Community Health Centre in Sayla, to offer their expertise to the patients on their day off, a Sunday.  All the check ups and treatments were given free of charge, and were sponsored by the late Mrs Madhuben Kirtibhai Mehta. 

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Mrs Madhuben's story is an inspiring one that needs to be told.

Madhuben was a quiet and pious lady by nature. She always wore a sweet smile on her face. Unfortunately in the later years of her life she developed breast cancer.

After consulting her benefactor Param Pujya Bhaishree and seeking his constant support and strength she chose not to undergo surgery and deal with this painful illness with patience and equanimity. She took this illness as a blessing and used it as a platform to practice sambhaav (rising above the duality of likes and dislikes) and detachment from her own body.

Bhaishree says that rural women have a lot of tolerance and are brought up in a way wherein they are conditioned to neglect themselves and hence tend to push their health on a backburner. To add to this many of them also face a money crunch. They therefore always have a delayed detection of this dreaded disease. 

Madhuben's affectionate heart went out to those women who were suffering from this disease but did not have the resources to afford the treatment. Feeling their pain, she often wondered 'how would they be able to endure this trauma without the shelter of an enlightened master'.

She then resolved to donate 10 lakhs as cancer welfare fund for these women. She then communicated this desire to her daughter Tejalben, who rose to the occasion and generously donated this amount after her mother's demise. Inspite of living in Los Angeles, USA, Tejalben pursued her mother's wish and was the key force behind this cancer diagnostic camp.  

Madhuben's story serves as an inspiration to many, as she had not spent a single penny on her own illness but had donated 10 lakhs towards those who suffered from the same.

Such is the magic of an enlightened saint, complaints eventually change to gratitude and compassion, enabling those in his shelter to lead a selfless life.

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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.

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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.”

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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.

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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.”

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Morning Discourse

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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.

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

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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.

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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.

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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.  

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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

 

Gurupurnima Dedications

Shree Saubhagbhai's Dehvilay Divas - 2019


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. 

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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.

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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.’ 

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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.

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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?”

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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. 

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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.    

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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

IVY Swadhyay - May 2019

“God could not be present everywhere, so he made mothers.” 

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Brahmnisht Minalben and Brahmnisht Vikrambhai paid homage to Lord Mahavir on his birthday during Aymbil Oli, and combined that with Mother’s Day.  During the IVY class, they narrated 2 stories depicting Bhagwan Mahavir’s and Krupalu Dev’s love for their respective mothers.

Starting with an article written by Kumarpal Desai, Minalben quoted: 

‘The world today is full of struggles, we are lost,

He found the true path for us to walk;

We are constantly burning in the fire of desire,

He gave us a new light.’

Minalben added that Pujya Bhaishree’s sharan keeps us worry-free; we are blessed to have the option to go to him with any problem. He will inevitably give us the strength to deal with them all. 

When Lord Mahavir was only six and a half months old in mother Trishala’s womb, He felt the pain she was going through when he moved. So He decided to remain still as he did not wish to hurt any soul, especially his mother.

So while mother Trishala’s pain immediately stopped, she however started getting apprehensive, wondering whether her yet unborn child was harmed in any way? When there was no further movement, she feared for the life of her child and started crying due to extreme anxiety. When Bhagwan Mahavir, through Avadhigyaan, realized that he had inadvertently caused apprehension, he started moving again inside the womb, bringing immense relief to his mother. Our shastras describe, how Bhagwan Mahavir as a baby resolved then and there that he would not take diksha, until his parents were alive.  Even the thought of any harm to her child, brought His mother immense pain, then how much more would she suffer if Bhagwan Mahavir proceeded to accept a life full of austerities?

Bhagwan Mahavir sent out 4 important messages: 

-        Matrubhakti

In his first discourse, Lord Mahavir preached the importance of loving your mother. He said a mother is the first birth.

-        Respect

He propagated love and respect for all living beings, if you cannot give life, then you should not take anyone’s life. One’s happiness must not disturb that of another.

-        Live and let live

The real enemies we face are within us, our desires and expectations. We must learn to live peacefully and let others live happily as well.

-        Universal brotherhood

Bravery is not killing an elephant; it is saving an ant. All life forms have the same soul and experience the same pain as human beings.

As always, a page from ‘Pinnacle of Spirituality’ was read out. The lesson during this class was from an incident about Hemrajbhai and Malsibhai, who had come from Kutch to test young Shrimad’s skills, since they had heard so much about him.

At magistrate Dharsibhai’s house, Hemrajbhai and Malsibhai read out jumbled letters from a verse from Sanpatak.  Shrimad attentively listened, rearranged the letters in his mind and recited them in proper order. The brothers were amazed at his intelligence, and realized that sending him to Kashi would not really benefit young Shrimad, as he was already wise and learned far beyond his years. Their offer to sponsor Shrimadji’s education in Kashi, including his family’s expenses was politely declined.  Rather Shrimadji ensured that Dharsibhai facilitated their way back home to Kutch.

In the latter part of the swadhyay,  Vikrambhai recounted an incident about a woman. She was trying to renew her driving license when she was asked of her profession. She replied saying she was a mother. The officer on the other side said there was no option reading ‘mother’, so he would classify her as a house wife. A few years later when she had to renew it again, the officer (a different one this time), again asked for her occupation?  The answer this time was, “I am a researcher in the fields of child development, nutrition and interpersonal relationships.”

Impressed the officer asked her what was her actual profession?  The woman replied, “My research projects are ongoing for a number of years, they are conducted in labs and on the field. I have two bosses, one is God and the other is my family. This topic is believed to be the most difficult part of sociology. My shift lasts for more than 14 hours daily, sometimes even 24 hours. It is tougher and more demanding than most professions. My remuneration is in terms of satisfaction and not money.” That day she had earned a small victory.  No longer was she merely a mother, she was now a highly placed functionary for a service vital to mankind.

This is motherhood.

A mother plays the most important role; they build the character of nations. They are individuals who implant virtues and thus have an enormous responsibility.

It is very easy for us to be perceptive of hate and dislike, but when someone loves us for years, we fail to identify or recognize it in time.

 Vikrambhai then sang a beautiful song written by Damodar Kushaldas Botadkar 

“મીઠા મધુ ને મીઠા મેહુલા રે લોલ,

અતિ મીઠી એ મોરી માત રે 

જનની ની જોડી સખી નહિ રે લોલ,

પ્રભુ ના એ પ્રેમની પુટડી  રે લોલ,

જગ થી જુદરી એની જાત રે લોલ ,

અમિની ભરેલ એની આંખ રે લોલ

A mother is sweeter than honey, sweeter than the relief that the first showers of rain brings us. She represents God on Earth. He created her, because He cannot reach everyone at the same time.

Mothers personify true and pure love. 

Shrimadji’s love for his mother can be perceived from the following two incidents:

Shrimadji had decided, at a very young age that he wanted to take diksha, and so, one day asked permission from his mother to renounce the world. She simply started crying inconsolably. She couldn’t bear the thought of him leaving her and leading an ascetic’s hard life. He realized how much his mother loved him and immediately told her, “Don’t cry, I will do as you say.”

When Shrimadji was on his death bed, he advised his brother, “Mansukh, do not be sad and take care of mother.”  

We should learn the mukhya sutra, “I will do as you say” for everything our mothers tell us.

At the same time, a thousand mothers cannot equal a Guru.  And thus, the faith we have for our Guru’s agna must also be multi-fold.

Vikrambhai then narrated some incidents from his own childhood.

“Everyone from our family went to New Era School, which had Gujarati as the medium of instruction, until grade 7. My mother wanted to put me in an English speaking school. St. Xavier’s was one such English school at that time, which required the student to pass a written entrance test. But we were late in taking the decision, and the academic year had already started 4 months ago, and there was no vacancy. In spite of being informed by the principal, my mother did not give up and would visit the school regularly.  On the fifth visit, the Principal relented saying, ‘you have pursued and moved a mountain’.  In this way, I was allowed to write the entrance exam for St. Xavier’s.  Even as my way of entering the school was cleared, my mother noticed that there were large stuffed lions and elephant toys in the school, which might scare me.  So she took me to the school twice before the exam, to ensure that I get accustomed and would not be afraid of the stuffed toys. After admitting me to an English-medium school, she ensured that I was fluent in spoken and written Gujarati.  I was made to read the Mumbai Samachar everyday, teaching me all the Gujarati alphabetical letters.”

If we let them, mothers can be our best friends.

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

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.

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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)

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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.”

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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.”

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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.

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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.

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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.

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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.

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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.

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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.

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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.”

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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.

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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.

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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.

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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.


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

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

Women's empowerment - Ashirvad Centre

Another social activity undertaken by all the centres is to empower women with skills to enable them to becoming earring members of society. Beauticians and sewing courses are conducted on a regular basis and graduating batches are gifted with equipment to help them become self-employed. 15 women were given hair cutting equipment, all necessary materials to do facials, waxing, beauty treatments etc., and 13 women were gifted with sewing machines.

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Charity Run for Unity - Ashirvad Centre

Ahmedabad Defenders, Special Olympics Gujarat Charitable Trust and Ashirvad Centre for the Disabled organised a Charity Run for Unity in the presence of senior officials from the social organisations. From the 60 participants (all challenged with mental health problems), winners were given cash prizes.

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