Param Na Pathik Ne

01 - Adhyatmik Samtabhari nirdosh-buddhi sahuma pratyék palé, pratyék prasang ma raho!

May spiritual equanimity combined with Nirdosh-Buddhi be maintained at every moment and every event - Pappa

 

Every member of the Gunatit Samaj sincerely believes and accepts that Shreeji Maharaj is purifying the souls of all samband-wala by utilising their own prarabhdas (fate and destiny) as necessary. Thus, we accept Maharaj as the supreme controller of everyone, and of all events according to the Vachnamrut G.I.62. Normally, under favourable or detrimental circumstances, we disapprove of someone’s behaviour, analyse their faults and shortcomings; we judge people, become biased and form opinions on the basis of what we consider to be fair or unfair. Instead, we should turn towards the Lord and accept Him to be the controller of that person. His behaviour has been inspired by the Lord. Indeed, we should strive to accept this and maintain spiritual equanimity. Only when we have achieved the spiritual equilibrium, should we act as inspired by the Lord, ensuring that our actions are totally in accordance with our religion and our convictions.

 

If we do not strive to achieve nirdosh-buddhi combined with spiritual equanimity, but proceed to take sides, make moral judgements, become fondly attached or bear feelings of resentment then this indicates that we have been led to make decisions based on our own ‘swabhav’ (inner instincts and intrinsic characteristics) and our own ego. Thus Shreeji Maharaj will not accept our séva and our worship or devotion for Him will be in vain. This is the law Maharaj has laid down himself. He has stated:

 

“I will accept only the service of those who worship me whilst remaining submerged in ‘brahm’ i.e. those who maintain spiritual equanimity.”

 

Worship which is based on attachments, bias, opinions etc is taken by some other force within prakruti-purush and does not serve to purify our swabhav.

02 - Pratyaksh Gunatit Swaroop ni Prapti téj purnahuti

 

The attainment of the Pratyaksh Gunatit Swaroop is the ultimate achievment.

 

 Shreeji Maharaj physically manifests Himself on earth through a Gunatit Swaroop, a sadhu whose whole life is spent in the devotional worship of the Lord. What constitutes this devotional worship? Whoever comes into contact with such a gunatit swaroop, irrespective of whether they acknowledge Him with respect or derision, He endeavours to assist them in attaining purification of their souls by utilising their own ‘prarabhdas’ which leads them to the status of gunatit-bhav. This is the Gunatit Swaroop’s only mission, thus He fully utilizes the Lord’s divine power to assist His chosen disciples. For those who are fortunate enough, once they have been selected by such a Gunatit Swaroop, they need not do anything more, they have reached the end of their sadhana. Whatever needs to be done, will now be done by the Gunatit Swaroop’s prayers and His determination (sankalpa). His prayers for the disciple will nurture genuine feelings of worship, devotion and service for the Lord and will inspire the disciple to seek spiritual guidance. The utilisation of the disciple’s own prarabhdhas for his purification is achieved by the sankalpa of the Gunatit Swaroop. Thus the attainment of such a swaroop is in itself the ultimate achievement of our sadhanas.

03 - Vachnmarut Ghadhda Chéla 26. ké Ghadhda Pratham 27 jéva Sadhu né antaryami mani séviyé téj Nirvikalpa Samadhi

To believe the Gunatit Sant who has achieved the spiritual status prescribed in Vachnamrut G.III.26 and G.I.27 is omniscient - that is ' Nirvikal Samadhi'.

If we believe the Gunatit Swaroop who has reached the ultimate spiritual status mentioned in Vachnamrut G.III. 26 (known as Vijli jéva sant) and Vachnamrut G.I.27 (Vadvanal jéva sant) to be omniscient; if we live according to that Swaroop’s commands with faith reflected in our thoughts, deeds and actions, then we have attained ‘Nirvikalpa Samadhi’.

 

If we become as deeply attached to such a swaroop with all our heart, intellect and soul as we are with our own self, then that Gunatit Swaroop will dwell permanently within our soul and we will begin to live according to His wishes. We will be constantly aware that we belong to the Gunatit swaroop and everything that we do, will be with the intention of pleasing Him.

Maharaj has described such sadhaks in Vachnamrut G. III. 11 and Vachnamrut G. II. 14. as having attained a ‘samadhi’. Such devotees will experience the tranquillity, peace and bliss which is experienced in ‘Nirvikalpa Samadhi’.

04 - Munjvan, vikshép ké abhav na vichar uthva man asamarth bani jay té Chidakash

'Chidakhsh' is where we become incapable of sustaining any thoughts of dispair, desolation or of taking offense - Pappa.

 

Our sadhana is to maintain our physical body and mind such that they remain in a state known as ‘chidakashrup’ (a heavenly purified state). As long as our ‘chitta’ (emotive mind) engages in pride and attachment, we are occupied with impurities of the self known as déhabhav and hence thoughts of despair, despondency and confusion will arise, leading us to take offence of others and feel emotionally disturbed.

 

If the sadhak prays to the Pratyaksh Swaroop for strength when the negative characteristics of the self such as stubbornness, pride, jealousy or vices such as pride, taste, attachment, covetousness or lust (man, swad, snéha, lobh, kam) begin to influence him, if he perseveres in confronting the thoughts which stem from his inner desires without surrendering to them and continues to remain submerged in japyagna and the murti of the Pratyaksh Swaroop, he will gradually gain control over these negative influences.

 

When such thoughts arise, if the sadhak persists in replacing such thoughts with positive thoughts of spiritual knowledge, thoughts of divyabhav or mahatmya, and proceeds to engage himself in either japyagna or séva thus occupying his mind with thoughts of worship and devotion, the negative thoughts will have been neglected and will gradually dwindle away. Since the mind will not heed them, will not support them by submitting to further negative thoughts, or take actions based on these thoughts, they will eventually cease, paving the way for positive thoughts known as ‘Akshardham na vichar’. The mind will form a habit of rejecting negative thoughts and will only allow thoughts associated with nirdoshbudhhi, séva, mahatmya and mahima to linger.

 

Eventually, as stated in Vachnamru G. III. 2, the sadhak will become accustomed to accepting the Lord as the ultimate controller and will accept all others as ‘souls in the process of purification’. Thus he will not be troubled by negative influences, his mind will become incapable of entertaining thoughts of despair, desolation or confusion. This is chidakash, a heavenly, peaceful state of the mind. 

05 - Chidakash-roop rahi Parbrahm na sambandhwala samaj ni séva karya karé to chati déhé Akshardham nu sukh anubhavay

Those who serve the Lord's devotees whilst remaining emmersed in 'Chidakash' will experience the peace, bliss and happiness of Akshardham from this moment - Pappa.

 

When the sadhak encounters negative influences such as thoughts which may lead him to take offence (abhav), thoughts of despair and desolation (vickshép) or thoughts which lead to confusion and emotional disturbances (munjvan), if the sadhak adamantly neglects them and does not allow his mind to support such thoughts but instead forces his mind into a habit of remaining neutral and unperturbed, then he has remained immersed in chidakash.

 

If having established an un-biased state of mind which is in a state of spiritual equilibrium, he proceeds to serve the Lord’s sambandh-wala (the members of Gunatit Samaj), then from that moment, he will experience ‘Akshardham nu sukh’ - the peace, bliss, tranquillity and joy of Akshardham. He will experience the happiness as described in Vach. G.III.11, a state of bliss and peace where there is no sign of misery, agony, anguish or despair. That is the happiness and joy of Akshardham.

 

In all other abodes, known as nirgun dham, there is happiness and joy, but the misery, despair, gloom and sorrow are not excluded. Whereas in Akshardham, when we serve the Lord, we are rewarded with pure peace, bliss, happiness and joy without any trace of such negative forces, for they have been eliminated.

06 - Pratyaksh Bhagwan ané sadhu na mahatmya ni vato nirantar karya karvi té sadhana ni purna-huti

To engage oneself in constant discourses relating to the mahatmya of the Pratyaksh Swaroop (God) and the Sadhu is the pinacle of one's sadhna - Pappa

 

According to the 1st discourse, Chapter 1 of ‘Swami-ni-Vato’ - we should make a conscious effort to partake in talking of, and listening to, the mahatmya of God and his sadhus. The principal reason for this is that the Pratyaksh swaroop and the sadhu take it upon themselves to purify those who come into contact with themselves (those who have been chosen), they ensure that they reach the ultimate status known as being ‘brahmrup’. It is irrelevant that the person whom they have ‘chosen’ does not bear any qualities which qualifies him for such a great reward. The Pratyaksh swaroop does not consider anything but proceeds to purify and free him from his vices, replacing the impurities of his ‘déhabav’ with ‘brahmbhav’ - virtuous qualities. The sadhak then begins to partake in conversations of mahatmya which include righteous topics such as nirdosh-buddhi, séva and samagam (spiritual guidance).

 

As the sadhak develops an affiliation with the sadhu, becoming deeply attached to that swaroop with his heart, intellect and soul, he will strive to live in a way which pleases that swaroop. Initially he will be confronted with conflicts from his own mind, but as he neglects these and continues to serve the swaroop with mahatmya-yukt séva seeking spiritual guidance without taking offence of anyone, his mind, indriyas and antahkaran will gradually remain engrossed in thoughts, speech and actions of mahatmya. Thus enabling him to experience the happiness and joys of Akshardham - ‘Akshardham nu sukh’.

 

Gunatitanand Swami has stated that whilst a mukta of Akshardham resides on earth, he will remain constantly submerged in mahatmya, talking of and listening to mahatmya only. He will practice this to such an extent that he will participate only in positive thoughts, wishes and determinations - known as ‘shubh sankalpa’. He will experience a constant state of peace, bliss, harmony and joy because he accepts Maharaj as the supreme controller of everyone and everything.

07 - Gai pal né bhuli jayé, Aavti pal ni chinta na kariyé. Aa pal né Akshardhamrup rahi sanatan banaviyé

Forget the past. Do not worry about the future. Live this moment submerged in divine consciousness and make it eternal - Pappa

 

Our aim is to purify the mind such that it is serene and tranquil and becomes nishkam (desire-less), i.e. it will not be attracted or tempted by any worldly desires or happiness, joys etc. promised by such worldly materialistic desires. To be free from such desires is to have freed and purified the mind and to have attained a serene, tranquil, heavenly state of consciousness known as ‘chiddakash-rup’. We should do whatever is necessary in terms of prayers and worship in order to achieve this. Thus we will gain control over our minds and discipline it to forget the past incidents and not to worry about what may happen in the future. We should allow the Lord to worry about the future since He controls our fate. Each and every moment, whatever happens to us is ordained by the Lord, He is doing his duty, thus we should not worry about the future, instead we should live this moment submerged in a serene, tranquil, heavenly state of consciousness. If we practice this, the Lord will bless us such that it will become a natural habit for our mind. Only when we have achieved such a neutral, tranquil, serene and divine state of mind, will the Lord inspire us, and we should serve accordingly. This will be the supreme worship known as Para-bhakti. Even if we should die, when we are re-born we will retain this tranquil, purified mind, just as the swaroops, who have since their childhood possessed such pure, serene, tranquil minds and have not been affected by the forces of caste, race and reputation - naam, naat, jaat - which have had no impact on their minds. Thus we should live the present moment in such a way that we will be able to reap its rewards eternally.

08 - Koi ni kriya na ké prarabhdha na kaji thasho nahi. Banay to surad banjo to prabhu na krupa patra bansho

Do not be the judge of anyone's actions, fate or destiny. If you can, then practice spiritual friendship. You will be blessed by the Lord - Pappa

 

We have embarked upon the sadhana to attain a state known as ‘brahmrup’ and to worship the Pratyaksh Swaroop known as ‘Parabrahm’ - a sadhana which entails the purification of our souls. This is not possible without the grace and blessings of the Gunatit Swaroop. Thus it only remains for us to attain His grace and to be chosen and blessed by the Lord. Our principal means of achieving such blessings is ‘nirdoshbuddhi’.

 

To practice nirdoshbudhhi is to accept that the Lord is the controller of all actions and circumstances relating to all sambandhwalas and to refrain from making any judgements about their behaviour, fate or destiny. In other words, to believe that the Lord is purifying their chitta (emotive minds) and to accept them as souls who are in the process of purification. If this is accepted easily then the acceptance of the Lord as the Supreme controller will also come naturally. We will be able to witness the Lord at work and the progress such a soul is making. Consequently, we will appreciate the splendid job the Lord is doing in purifying the soul and liberating it from worldly desires. Thus we will be able to sing the Lord’s praises and dwell upon His glory.

 

If you are unable to accept the Lord as the initiator and controller of all events concerning the soul and its purification, and instead find yourself scrutinising the behaviour of others, then try to accept the Pratyaksh Swaroop as the ultimate controller, and practice spiritual friendship (suhrad-bhav) towards that person by praying to the Lord on behalf of them. Admit to the Lord that you cannot accept that person’s behaviour as that which has been instigated by the Lord - i.e. brahm-niyantrit. Pray to the Lord for strength and blessings that you may be able to accept this and continue to do japyagna until you have attained tranquillity and peace of mind. Continue praying in this manner, which is a means of being a true spiritual friend of the Gunatit, the Lord will surely bless you and will make your sadhana smooth and easy going. He will help you reach the ultimate destination.

09 - Harék prasang né brahm-niyantrit mani, Gunatit na surad bani séva kari layé té sarvopari sthiti

To accept that each event has been instigate by the Lord... To serve the Lord by practicing true spiritual friendship... is the supreme attainment - Pappa

 

Our whole sadhana is concerned with the concept of believing, acknowledging and accepting that the Pratyaksh Swaroop is the inspirer of all events, one who controlls the behaviour of everyone, and also controls our past, present and future destinies - according to the Vachnamruts G.I. 62, G. III 30 and G. II. 13.

 

Thus in all circumstances, favourable or detrimental, to either the whole satsang or to us personally, even when it seems that everything around us is being destroyed, we should endeavour to accept it as brahm-niyantrit - i.e. as inspired by the Lord Himself. Without surrendering to any emotions of joy or despair, attachment or aversion, happiness or sadness, we should maintain a state of equilibrium, where the mind is calm and tranquil. If we fail to reach this equilibrium and become entangled in any form of bias, we should do japyagna until we become impartial and the bias has been eradicated from our mind. Then, we should turn towards the Lord and pray.

 

‘Oh Lord, please guide me and enlighten me. How should I serve you in this instance? It is my utmost desire to serve you.’
To remain tranquil is to be absorbed in Gunatit-bhav. To practice spiritual friendship and serve the Lord as inspired by Him with your mind, body and soul is true worship. May the Lord bless you such that you can serve him in this way.

10 - Pratyaksh Bhagwan ma ékdhari nirdosh-buddhi é achal bhakti, émna bhakto ma ékdhari nirdosh-buddhi é achal sthiti ~ Gunatit Gnan Samadhi

Relentless nirdosh-buddhi towards the Pratyaksh Swaroop is the supreme worship. Relentless nirdosh-buddhi towards His devotees is the ultimate attainment: Gunatit Gnan Samadhi - Pappa

 

We have been extemely fortunate to discover, recognise and accept the Pratyash Swaroop in human form, a swaroop who is in constant communion with God. We have accepted this fact totally - with our heart, mind and soul.

 

Once this has been established, the devotee obeys the Swaroop and worships the Lord in order to fulfil his own wishes and desires. He will argue the following: ‘Lord, if I am yours and you are mine, should you not grant all my wishes?”. The Pratyaksh Swaroop who remains sumberged in Gunatit-bhav will only grant those wishes which are beneficial, which enhance and aid the purification process of his chitta and are necessary in his sadhana. Just as a mother will stop her child from reaching for a sharp knife but will not allow it to get hurt, the Pratyaksh Swaroop is our divine ‘Gunatit Mother’ who will not grant any wishes which may add to our prarabhdas (fate). Thus the devotee may become antagonistic and discontented and will begin to doubt the greatness of the swaroop. Hence the continuity of nirdosh-buddhi in the Pratyaksh Swaroop will not be maintained because of the devotee’s vacillating faith and conviction toward the swaroop. The Lord bestows such a devotee with the friendship and association of a true Gunatit Sant (Gunatit Swaroop) who will pray for him. Gradually His sankalps (prayers with powerful determination) will bring about such changes in the devotee that he will regard the Gunatit Sant as his soul, the focal-point of his life (his drashta) - one who inspires him, providing him with the energy and motivation to live according to the Lord’s wishes. He will begin to disregard himself and his own beliefs in favour of those ideals and principles held by the Gunatit Sant. He will consider everything about himself to be false, accepting the Gunatit Sant as the ultimate truth. Due to the love and mahatmya he has for the Gunatit Sant he progresses from the level where he believed ‘The Lord is Mine’ to a spiritually higher stage of ‘I belong to the Lord’. After this, he will never take manushya-bhav in God - i.e. he will never doubt the greatness of the Pratyaksh Swaroop. Even if his wishes and desires are not fulfilled - he will accept this as his own déhabhav and would continue to do séva and worship as advised by the Gunatit Sant. He will fight his own mind and body and would gain control of his mind with the strength afforded by the Sant.

 

His nirosh-buddhi towards the Pratyaksh Swaroop will not be forsaken or renounced - He will steadfastly maintain that ‘the Lord loves him and inspires events which are beneficial - which will aid the process of his purification and are necessary for the redemption of his soul’ - This is a belief, a conviction which emerges as a result of the blessings and grace bestowed upon him by the Gunatit Sant. Thus the nirdosh-buddhi practised by one who has completely surrendered himself to the Pratyaksh Swaroop is the supreme worship.

 

As he continually practices this worship, remaining submerged in smruti, seeking spiritual guidance from the Gunatit Sant, and serving the Lord with mahatmya - with the sole intention of pleasing the Lord, he gradually begins to accept that the Lord's devotees (sambandhwalas) are all inspired by the Lord Himself. This belief becomes strongly ingrained in his mind and intellect. He eventually accepts the mahatmya of the Lord as stated in Vachnamruts G. I. 62, G. II.13, G. III.2 and G. III.30. Slowly and surely, as he continues to worship and serve the Lord, this belief becomes solid and unwavering - eventually he accepts that all devotees of the Lord (all sambandh-wala) are ‘souls in the process of purification’ whose behaviour and actions are inspired by the almighty supreme controller - the Pratyaksh Swaroop Himself. Thus no matter what those devotees say or do, he will not judge them or any events with his own mind, understanding or intellect. He will not scrutinise their behaviour nor arbitrate about the rights and wrongs, justices and injustices - instead he will pray to maintain the spiritual equilibrium, an unbiased stance. He will begin to remember the Lord, pleading to Him for strength. Thus he will pray: “Lord, you have brought these events before me, please guide and inspire me. What should I do in this instance to serve you?”

 

The Lord will show him the way and he will then act as inspired by the Lord but will not under any circumstances take offence of any sambandhwala (i.e those who participated in that particular incident). If he is inspired by the Lord such that he is not required to do anything , then he will do nothing... the spiritual attainment of his mind and body will be such that he will be able to stand back and observe the 'leela' of the Lord at work. Such spiritual attainment of the mind and body is the supreme spiritual attainment.

11 - Guruhari ané Guru thi nirantar bharya rahiyé to maya adéj nahi

Remain constantly submerged in the Divine Guru and Guruhari. Thus the crude forces of Maya will not affect you - Pappa

 

The extent of our fortune is beyond comparison because Yogiji Maharaj has bestowed great compassion upon us by forming a divine union between ourselves, our Guru and Guruhari, - a divine bond based on attachment of the hearts, mind, intellect and soul. In the Vachnamrut G. II. 21, Maharaj has stated that if a devotee accepts and acknowledges the absolute and total mahatmya of the Sant without any reservations then he will experience unbounded and unlimited peace and bliss.

 

If the sadhak has formed a divine attachment with his heart, mind, intellect and soul with only either the Guruhari or the Guru - but not with both, then his achievement will not be complete. The reason being that when the Guruhari strikes at the sadhak’s fundamental characteristics to reveal his déhabhav, he will become offended and will undoubtedly take manushyabhav and become affected by the forces of Maya. If, however, he has established a divine bond with a sadhu (guru) and regards the sadhu with nirdosh-buddhi, then the sadhu will rescue him from the evil forces of maya by utilising his divine powers of sankalpas and prayers. The sadhu will pray to the Lord, requesting that He grant the sadhak the divine intelligence to recognise that whatever the Guruhari is doing, is for the best.

 

Thus we should remain constantly immersed in the divine murti of the Guru and Guruhari so that the evil forces of maya cannot penetrate and pollute our minds and the greater forces of our ego cannot draw us away from our single minded worship (ékantik-panu) or righteousness. Instead we would be shielded and would remain constantly elated in the knowledge that we have the Lord. We would experience a constant gnan samadhi.

12 - Garju thai séva karo, divya-bhav rakhi khamo

Serve with supplication. Endure with divine sentiments - Pappa

 

We are bona fide members of the Gunatit Samaj. All devotees (sambandhwala) are Akshar-muktos, members of Akshardham. They are all souls ‘in the process of purification’. Thus we should endeavour to remain humble and serve the Lord with supplication. This is the ideal means of achieving the ultimate goal. We should aim to achieve 100% marks for whatever séva we perform. To ensure that our séva is accepted by Gunatit, we should endure everything and tolerate everyone by maintaining divya-bhav (divine sentiments).

 

In order to ascertain whether we have performed the séva with the sole intention of pleasing Bapa or with some ulterior motive, Bapa will himself test us. He will deliberately utilise anyone, inspiring them to criticise, condemn or protest about the séva we have performed and will watch to see our reaction.

 

If we remain alert, acknowledge that Bapa is the inspirer and has inspired that person to test us, if we endure such tests with humility, then whatever we do to help us to endure is worship. As we continue to endure, we will gradually find that we can face any criticism or sarcasm without allowing it to affect our inner peace and tranquillity. Our ego will have been obliterated - our intellect and soul will have been purified.

13 - Khamvu té sadhuta, Khamavvu té prabhuta ké alaukik bhumika

To endure and be tolerant is to be spiritually virtuous. To be the cause of indurance and tolerance is be egotistical (Alaukik Bhumika) - Pappa

 

Our ideal mission is to achieve ‘sadhuta’ - to attain the highest spiritually virtuous qualities. Whilst we remain occupied with our déhabhav, if we are graced by the Lord when he initiates events to obliterate our déhabhav, we will either feel hurt and distressed or will feel that we are having to endure or be tolerant. Thus Bapa has stated that ‘to endure and to be tolerant is the highest spiritual virtue’. When we are conscious of the fact that we are being tolerant or that we are suffering from endurance, that in itself is an indication of our déhabhav. This is a fact we should believe and accept whole-heartedly. Therefore, we should think positively of those who cause us to tolerate and endure. In reality, it is the Lord Himself, who works through muktos, instigates events and circumstances where we are forced to be tolerant and enduring. If we fail to recognise the Lord in this instance, and proceed to confront and argue with those muktos - then they will cease to be the cause of our suffering and endurance, leaving us stranded and saturated with our egotistical déhabhav which Maharaj calls Alaukik bhumika - where we have fallen deep into the cavities of Gaulok - from there we should reach out towards Akshardham - the abode of Lord Swaminarayan. When a similar fate had befallen Swaroopanand Swami, Maharaj instructed him to seek spiritual guidance from Parvatbhai.

 

Whenever our wishes are not considered, and as long as we feel that we have to tolerate and endure others, we are still sadhaks. Once we have attained the finest spiritual virtues embodied in ‘sadhuta’ - we will not feel that we are toleranting or enduring others. More importantly, we will experience divine pleasure and bliss from being tolerant and enduring hardships.

14 - Harék sara, matha prasang né smit thi aavkari yé té Gunatit Sthit Pragnata

Shree Hari Jayanti. To welcome each and every occasion, auspicious and melancholy with a light hearted, cheerful spirit is Gunatit Wisdom - Pappa

 

Today, on the anniversary of the birth of Lord Swaminarayan, let us make a solemn vow:

 

‘Oh Lord, you have clearly stated and explained your inner-most wishes, opinions and expectations in the Vachnamruts Kariyani 10, G. III 2, G. II.13, G. I. 62. Furthermore, Pujya Yogiji Maharaj lived accordingly, practising and demonstrating those principles in such a way that his life has become an inspiration to us all, encouraging us to do the same. Thus Lord, grant us the divine strength to accept You, as the supreme controller, one who inspires all events and circumstances affecting us - as stated in Vachnamrut G. II. 62. G. III.30. Give us the strength to abide by these beliefs and convictions and to practice them in our social and moral dealings.

 

We are all bona fide members of the Gunatit Samaj and as such everything about us; our thoughts, speech and actions are controlled by the determination (sankalpa) of the Lord and Yogiji Maharaj, at all times. It must be noted however that the Lord controls the actions and destinies of all sambadhwalas in just the same way as he does ours. His determination and prayers (sankalpas) alleviates them from the intrinsic impurities of their déhabhav and frees them from the worldly desires and lust (known as vasna) replacing them with righteous qualities (brahmbhav) which enhances their worship and devotion for the Parabrahm (God).

 

Thus, any incident which we would consider to be either favourable or detrimental, only appears to be so due to our own déhabhav. In reality all incidents and circumstances are inspired and initiated by the Lord himself. Therefore all are auspicious and we should greet them with a light-hearted cheerfulness. We should believe that the Lord, by highlighting this incident and bringing it to our attention, is testing our conviction. Yet, we should remain alert and aware that whatever He does, He is utilising our prarabhdhas (fate) to enhance our spiritual progress, to increase our spiritual knowledge, to strengthen our conviction and to increase the intensity and depth of our worship and devotion for the Lord. It is all for the best. Thus, whether we approve or disapprove of such an incident, if we honour it with zeal and devotion, it would indicate that our mind is firm in the knowledge of the highest truth and we have risen above the variances of hope and despair, suffering and pleasure - This is known as Gunatit Sthit-Pragnata.

 

If however, we feel hurt and distressed - we should consider it our own weakness that we are unable to acknowledge the Lord, and should remain happy and cheerful and feel indebted to the Lord for having revealed our déhabhav. We should pray and do japyagna so that our mind can become tranquil and neutral. Eventually our mind will become so divine that it will have no ulterior motives - it will be so pure and desireless that it will accept the Lord as the supreme controller and will be able to witness the Lord at work with ease. This is when we will have reached the end of our sadhana. Let us celebrate the anniversary of Yogiji Maharaj’s birthday by achieving this - by reaching the end of our sadhanas in this way.


The principle of a Gunatit -

Instead of being determined and insistent about explaining to others, expecting them to behave in a certain manner, if we concentrate on ourselves, accept and acknowledge the Lord as the supreme master who controls everyone’s destiny, remain firm with ourselves and pray, then we will have achieved the ultimate goal.

15 - Pratyaksh Vichartu Swaroop jé karya no aarambh karé téma samagra tantra paroviné bhalé téj niskhkam bhakti

To whole-heartedly support and endorse whatever the Pratyaksh Swaroop initiates is selfless devotion - Pappa

 

For us Yogiji Maharaj was, and still is, considered to be the Pratyaksh Gunatit Swaroop. He spent his whole life acknowledging even those muktos with the slightest samband, accepting them as ‘images’ of the Lord and serving them accordingly. He practised and applied the principles mentioned in Vachnamrut G. II. 63 and implored us to practice the same.

 

Presently, the swaroopos remain the ever humble slaves of Yogiji Maharaj focusing on the same principles, practising and applying them with the intention of inspiring us to abide by them. Thus let us practice unity, harmony and spiritual friendship with all members affiliated with Yogiji Maharaj and let us give our whole-hearted support in every way to achieve this goal without assessing whether others are practising these principles. We have not been granted the privilege by Maharaj to scrutinise or criticise the behaviour of others! If they are lacking in spiritual knowledge then Maharaj will surely enlighten them, we should focus upon ourselves and our own redemption.

 

Whenever we are distracted from the principles of the Lord and sustain our own beliefs and convictions which are founded on our worldly desires (vasna) which cause us to take offence of any sambandh-wala, inducing infidelity in our devotion towards Yogiji Maharaj - we should make a note of this and introspect.

 

In order to attain the blessings of Yogiji Maharaj we should make a firm resolution, remain alert and determined to utilise our entire being to live according to His wishes and commands. We should not however sustain the assumption or belief that we have achieved our goal, nor should we persist in advising others. Let us celebrate the birthday of Yogiji Maharaj by applying the principles of the ‘Essence of Gunatit Gnan’ (Gunatit Gnan nu Navnit) in our lives.

16 - Harék Prasangé Prabhu néj Upaibhutt karva téj sarvopari no Aashro

In every crisis, to seek guidance and assistance from the Lord, is the supreme refuge - Pappa

 

We have recognised the Supreme Lord as the Sahajanand Swaroop. Only if we accept the Lord to be the ultimate controller of kal, karma, maya, swabhav, prakruti and purush, can we assume our association with Him to be genuine. Thus, when he instigates favourable or detrimental incidents - which may even cause the destruction of everything we hold dear, and we turn towards Him and pray for guidance and assistance - then we have genuinely taken refuge in the Lord. If under the same circumstances, we seek alternative methods of reaching a solution, then although we have found and recognised the supreme Lord, we have not taken refuge in Him.

 

In a crisis situation, whenever we maintain faith in ourselves, utilising our own aptitude, ingenuity and intelligence, as a means of resolving our problems, due the fundamental nature of our characteristics - i.e. that our dexterity and intelligence is very limited, the problems are only solved temporarily, giving rise to other complications. We then proceed to blame the Lord. Instead, if we were to stop, introspect and consider that although we always proclaim that we have found the genuine supreme Lord, do we really turn to Him for assistance in any crisis ?

 

Thus Gunatitanand Swami has advised that in any crisis, we should turn to the Lord, remain engrossed in his divine rememberance (smruti) and He will surely resolve the crisis. We are meek, our strength limited, where as the Lord is mighty and has unlimited resources. With the Lord’s assistance, the results will be perfect.

17 - Dil ni Sachay ané antar na undan thi karéli prarthna kadi nishfal jati nathi

Sincere heart-felt prayers from the depths of the soul will never go unheard - Pappa

 

Our sadhana is involved with perfecting our ‘sankalpas’ (prayers with determination) such that we only utilise them positively - known as satya-sankalpa. Also that our determination of praying gains such a divine power that our prayers are always heard by the Lord. Thus it is imperative that our prayers are sincere and heart-felt. Prayers must be prayed as though ‘we really mean to do it’. We should pray to the Lord clearly, exactly and with sincerity. We should cast our burdens onto the Lord and pray to Him from the depths of our heart and soul. The deeply felt, intense sankalpas made when we are moved are genuine prayers. Those prayers never go un-heeded or un-answered.

 

P. Ben’s intense sankalpas for her devotees from Uganda ensured that they were protected from every disaster and catastrophe, granting them peace, bliss and happiness. It is due to the positive prayers - satya sankalpas - of such sadhu swaroopos that the entire Gunatit Samaj has begun to break free from the vices of lok, bhog, déha and paksh and has begun to take strides towards attaining brahm-bhav. Their past sins are beginning to be washed away, their souls purified and new destinies associated with the pure virtues of Akshardham are emerging.

 

Many claim that their prayers are not heard by the Lord. However, they should introspect and ask themselves the following: “Were my prayers explicit? Did I pray deeply, with intensity and sincerely? or were my prayers distorted, unclear and superficial? Were my prayers biased in any way, asking the Lord to solve my problems in a pre-specified way?” This is something that only we can ask ourselves and only we can ascertain the truth. We will realise that our prayers were probably not prayed sincerely and with deeply felt intensity. Otherwise, such prayers would never have gone un-heard and un-answered. Sincere prayers are always answered by the Lord. This has been the experience of all members of the Gunatit Samaj, e.g. the experience each of us had when we prayed to secure a place in the heart of the ékantik.

18 - Man jityu téné jagat jityu. Japyagna and Smurti thi Jagrat man jiti jajo. Sukshma no kajiyo swapna ma aavé té tarat bhuli jajo. Prabhu par nakhi déjo

One who has conquered his mind has conquered the world. Conquer your conscious mind with Japyagna and Smruti. Instantly forget the sub-conscious conflicts revealed in your dreams. Allow the Lord to take care of them - Pappa

 

According to the principles of Akshar-Purushottam, to conquer the mind is to acknowledge and accept all those associated with Maharaj i.e. his samband-walas, as ‘souls in the process of purification’ and to control the mind such that it only allows those thoughts, speech and actions which will please the Pratyaksh Swaroop. This is known as practising and applying Gunatit Sthit Pragnata.

 

Over millions of years, our minds and chitta have accumulated their own beliefs and formulated their own opinions. Once we have attained a single-minded conviction towards the Pratyaksh Swaroop, formed a bond with Him, then we should obey His commands sincerely whilst believing that He is omniscient. If we fail to practice this sincerely, but we repent, pray and continue doing mahatmya-yukt séva, then no matter how formidable our fate (prarabhdhas), due to the grace and blessings of the Pratyaksh Swaroop who has been pleased by our endeavours, our fate will change, becoming ‘Akshardham na prarabdhas’. There have been many such examples where P. Yogiji Maharaj has blessed and ameliorated his devotees’ prarabhdhas.

 

Thus as the attachment of our soul, intellect and heart towards the Pratyaksh Swaroop intensifies, if we endeavour to discard laziness and carelessness, remain humble and obey His commands sincerely then all the sins and egotistical prarabhdhas from our past lives will be purified and new destinies - ‘Akshardham na prarabdhas’ will be born.

 

Even as the devotee obeys the commands of the Lord with his conscious mind, the subconscious mind, which is the inner-mind will cause him distress as it reveals memories of past prarabdhas in his dreams. The devotee will become alarmed and distressed that he is experiencing such dreams even though he worships the Lord, performs mahatmya-yukt séva and practices japyagna.

 

However, Maharaj has said that even the mightiest, i.e. those who are considered to be spiritually enlightened suffered from such conflicts of the subconscious. The Lord, who rewards the soul according to his deeds (Karma-fal-data) is the custodian of these conflicts. We should try to forget such dreams, we should not ponder upon them, but should thrust them into the custody of the Lord. The reason for this is that we have no knowledge of what has become rooted in our inner-minds, the Lord has this knowledge, thus let Him take care of it. We should simply concentrate on our conscious mind and focus it on living according to the Lord’s wishes and commands.

19 - Samp, Surid-bhav, Ékta maté khamvu, namvu padé to té Maharaj ni para-bhakti chhé tém antar thi manjo

If it is necessary to remain tolerant and humble in order to maintain unity, harmony and spiritual friendship, then sincerely believe it to be the supreme worship of the Lord - Pappa

 

In order to accomplish our sadhana, it is imperative that we please Yogiji Maharaj and attain his heart-felt blessings. We can only reach the spiritual status of being ‘brahmrup’ if we have the blessings of the mightiest, the most accomplished swaroopos. To achieve such blessings from Yogiji Maharaj, it is imperative that we abide by his fundamental principle of maintaining unity, harmony and spiritual friendship. If we practice this principle, then He will be pleased and will reward us with sadhuta - the virtuous qualities of an ascetic.

 

If we have to be humble or tolerant whilst practising and applying this principle, then we should be pleased. The reason for this is that only by practising humility and tolerance does one attain sadhuta. If we feel that we are being tolerant and have to endure then we are still occupied with déhabhav. But instead, we should welcome such circumstances whereby we have to be tolerant and endure, with the thought that the Lord will be pleased and will alleviate us from such impurities.

20 - Man ma Uuthta Amahima na, né moda vicharo né kadhi nakhi, téné nishtha na, mahima na, murti ni smruti na vicharo thi bhari dai (madhi) man-mandir banaviyé

Discard any negative thoughts which plague your mind, replacing them with thoughts of devotion and worship. Transform your mind into a divine temple by filling it with smruti and mahima - Pappa

Through the grace of Bapa (Yogiji Maharaj), our physical self has attained the state where it is free from desires (nishkam). This is indicated by the fact that we serve the Lord with our physical body, according to His commands and only to please Him - for no other reason. If we now proceed to purify our mind, freeing it from all desires (nishkam man) - then we would become ‘living temples’ - jangam mandir in our own right. By nature, the mind is prone to conceive all sorts of negative thoughts - we should discard such thoughts, and begin to meditate and ponder on memories of the divine swaroop -this practice is known as murti ni smruti. We should awaken a desire, make a conscious effort to discard such thoughts from our mind at any cost. Utilise any method to destroy such thoughts - tell yourself that no matter how strong your vices and faults, the Gunatit Swaroop who has selected you, will use his sankalpa and prayers to purify your mind, free you from negative thoughts and will instil positive, moral and noble thougths. Remain happy and carefree in this knowledge. Remain submerged in the Lord and ponder only on thoughts of devotion and worship. At first, this will be a conscious effort which will gradually become a natural habit - a way of life. The mind will become accustomed to conceiving only positive thoughts, thoughts of mahatmya and will then become unable to entertain any form of negative thoughts. Thus the mind will become a divine temple.

21 - Déha na saga maté jévi atma-buddhi né priti chhé tévi satsangi sathé rakhiyé téj swa-dharma

Our true religion is to maintain unity and affections for satsangis - similar to those we have for our own relations - Pappa

 

Due to the compassion, empathy, affections and attachment we hold for our relations, we accept their behaviour charitably and do not bear grudges, even if they insult or offend us.

 

If we establish a similar relationship with satsangis (devotees who are ‘relations of Maharaj’) - then even if they scold us, argue with us, insult or offend us in any way, we would not foresake their friendship. We should maintain a spiritual unity with them - this is our sadhana and our religion. Bapa will do the rest.

22 - Swa-dharma ma achal rahya thaka samband-wala ni murti loot-ta aavdi jay té Gunatit Gnan

To master the art of serving and appeasing sambandhwala without sacrificing our convictions and religion is Gunatit Gnan - Pappa

 

The sambandh-walas of Maharaj - devotees of Maharaj - hold a divine attachment with Maharaj as He dwells in their hearts, minds, and souls. Thus, if we assist them in any way, accommodate their needs, if we are helpful and obliging and serve them with mahatmya, then not only will they be gratified but the Lord that dwells within them will also be pleased. This means we have mastered the art of serving and appeasing the muktos such that the Lord dwelling in them becomes happy and contented.

 

If we serve the samband-wala in this manner, we would experience the divine peace, bliss and happiness. To serve devotees is in itself true happiness and bliss.

23 - Gunatit Samaj na alpa sambandh-wala né nirdosh (brahm-niyantri) mani né vartiyé to nirdosh thai jaiyé

If we believe a member of the Gunatit Samaj with the slightest sambandh to be innocent and controlled by the Lord, then we too will become innocent and pure - Pappa

 

Each and every moment, the supreme Lord controls the fate (prarabhdhas) of every member of the Gunatit Samaj, thus we should believe and accept them to be absolutely innocent. That is to acknowledge that the devotee is controlled by ‘brahm’ - i.e. the Lord is utilising his prarabhdhas to free him from them and to purify him. Whatever the Lord does is for the best. We should believe this earnestly and then ask the Lord:

 

“Lord, how should I serve you in this instance?”

 

Then act as inspired by the Lord. If we apply this principle in our lives, then we will become innocent (nirdosh) - i.e. we will be able to accept the Lord as the almighty controller, one who plans, initiates and controls all incidents and inspires everyone.

24 - Brahm-Swaroop na déha karta ténu nam, ané nam kartay ténu vachan, anant ganu kam karé chhé

The Lords name beholds a greater power then His physical form... But by far the greatest power is embraced in His commands - Pappa

 

Pondering over the memories of the graceful expressions, characteristics, habits and mannerisms of the Brahm-Swaroop manifested in human form alleviates the sadhak from the bonds of worldly impurities and frees him from the worldly attachments. Chanting His name - performing japyagna relieves the soul from the mundane worldly forces and frees him from his déhabhav - i.e. intrinsic impurities. Performing japyagna and remaining submerged in the divine Lord gives us the strength to remain unaffected by compliments or insults, happiness or misery. However, abiding by the Lord’s principles, and living each moment according to his commands, i.e. vachan and agna - not only liberates the sadhak from his déhabhav, but also transforms his life such that it is saturated with and thus radiates brahmbhav. The Lord will bestow great compassion on the sadhak and will dwell in his heart. Once the sadhak has established an affinity with the ‘vijli jéva sant’ - i.e. the Gunatit Swaroop such that he is deeply attached with his heart, mind and intellect and he begins to live according to the wishes of the Swaroop, albeit in his own way, led by his ang.

 

His ang i.e. his fundamental characteristics will be one of the following:

  • Samjan nu ang - predominantly intellectual - actions are led by the mind.
  • Priti nu ang - predominantly emotional - actions are led by the heart.
  • Dasatva nu ang - also known as vishwas nu ang - actions are based on trust.

 

If that sadhak proceeds to live according to the inspiration of his guru and Maharaj and endeavours sincerely to neglect his own ego and pride, discards his own ways and beliefs, does not get involved with the rights and wrongs, fairness and unfairness, but proceeds to surrender completely to the Lord - then he will be blessed. He will be rewarded with divine vision such that He will witness the Lord in everyone - the ultimate pinnacle will have been attained. He will be able to accept all sambandh-walas as ‘souls in the process of purification’.

25 - Nishkam karma no badlo ka déhabhav nu darshan ka antar ni shitalta

The reward of practicing Altruism is either the revelation of one's vices (dehabhav) or the experience of peace and inner tranquility - Pappa

We are bona fide members of the Gunatit Samaj and as such live with a consciousness that we belong to the Gunatit Guru, focusing at all times on the wishes and commands of the guru. Thus we have begun a sadhana to please our guru, albeit in our own way, with actions based on our ang. However, our characteristics, nature, habits etc, which act as obstacles in pleasing our Gunatit Guru in His way and to attain His blessings, are identified as being our déhabhav. When we endeavour to follow His commands sincerely, but are hindered by our own déhabhav which act as obstacles - preventing us from being altruistic and surrendering completely to the Lord, our guru’s prayers and sankalpas (prayers with powerful determination) will ensure that our déhabhav is high-lighted and revealed to us. This revelation will cause us some disturbance. Then we will avoid pondering on others’ faults, preferring to concentrate on our own faults and vices, introspecting and praying for forgiveness. We will endeavour to neglect the ego and our déhabhav and will proceed to live according to the guru’s commands and wishes until eventually, we experience the inner peace and tranquillity embodied in the supreme worship and anuvruti (inspiration from the Lord).

26 - Prasangé potano dosh nathi jota, tyan sudhi Pratyaksh Prabhu nu karta-harta panu manyu chhéj kya?

As long as we fail to accept our own faults in a crisis, have we truely accepted the Lord as the almight controller who inspires everything and everyone? Pappa

 

The fate and destiny (prarabdhas) of the sadhak who is a member of the Gunatit Samaj, are controlled by the sankalpa of His guru. Thus, at every moment, the sadhak should remain alert and aware that when he encounters an incident, be it favourable or detrimental, which may cause him feelings of attachment or aversion, he should endeavour to accept his own fault. He should accept that it is a vice, that he is unable to remain submerged in Gunatit-bhav, accept the existence of his own ego or déhabhav, accept the Lord as the supreme being and pray for deliverance from these vices. He should pray sincerely to be purified and believe that the Lord caused the whole incident purely to highlight even the slightest déhabhav. Thus he should take the whole episode positively and feel indebted to the Lord and other participants of the incident for revealing his shortcomings.

 

Only if we take such incidents positively, have we accepted Shreeji Maharaj as the supreme Lord, as prescribed in Vachnamrut G.I. 62, G.III.2, G.III.30, G.II.13. Thus sadhakos should always remain aware and alert and form a natural habit of accepting that the Lord contrives all events for their benefit.

27 - Hut, man, irsha, maya prérit guru karavé toi té man-mukhi; Nirdosh-bhav, séva, surid-bhav, vimukh thaki kariyé toi té Gurumukhi

Pride, stubbornness and jealousy, even if advocated by our Guru are impious and impelled by our evil mind. Nirdoshbhav, seva and spiritual friendship, even if advocated by our enemies are pious and endorsed by our Guru - Pappa

 

Our satsang and sadhana are to independently follow the Gunatit Laws to achieve a spiritual status known as ‘chidakash ni Gnan Samadhi’ - whereby we become ‘an instrument’ of the Lord, continually worshipping Him as prescribed in Vachnamrut G. III. 11. Thus if we have been fortunate enough to be affiliated with a true Gunatit guru, then He will use his prayers and sankalpas to instigate incidents which highlight our déhabhav. That is the guru’s duty; the sadhak is under obligation to obey the guru’s commands, serve the guru and the Lord such that he attains the spiritual etiquette and consequently enjoys bliss and joy.

 

In any crisis when the sadhak is typically overcome by obstinacy, pride or jealousy, he should realise that Maharaj and/or the Gunatit Guru have induced these circumstances to highlight any impurities (déhabhav), providing him with an opportunity to ascertain how much of his déhabhav has been purified and how much still remains. Thus he should introspect, acknowledge his own faults and pray to have them purged. Thus if the guru advocates such behaviour and the disciple complies with the gurus wishes, then he will certainly gain the guru’s admiration and trust, the guru will be pleased with the disciple’s behaviour and will feel honoured to instruct such a devoted and sincere disciple.

 

Even if the ordinary, worldly person requests the sadhak to practice the following principles:

  • Nirdosh-buddhi - that everything is inspired by God.
  • Suhrid-bhav - spiritual friendship
  • Divyabhav - divine vision, relating to everyone amicably

 

If the sadhak complies, then the guru will be very pleased and will bless him such that he will make great progress in his sadhana.

 

Once Shreeji Maharaj instructed all the param-hansas to bring to Him the following morning, the water with which they had bathed their feet. He said that he wanted to feed the water to his horse. All the param-hansas who obeyed the request brought the water, Maharaj considered the water as consecrated, holy water and drank it Himself! Gunatitanand Swami was the only one who did not obey this instruction and thus had not brought the dirty water. He said that before he obeyed the instructions or requests of Maharaj, He considered them with great discretion. “Those requests which may cause me to falter and to breach the spiritual principles, i.e breach the panchvartman (man, swad, snéha, lobh, kam), will not be complied with, even though the request has been made by Maharaj. Thus Maharaj will be very pleased and will bestow the deepest blessings upon me.” Once Maharaj instructed Brahmanand Swami to go and give a sermon to the ladies. Brahmanand Swami made the following plea:

“ Maharaj, if I were to obey your command and preach to the ladies, I would be breaching the sacred vows and the pachvartman and I will be expelled. I would rather be expelled for not obeying you than for breaching the panchvartman.” Maharaj was delighted with this plea and proclaimed that Brahmanand Swami truly understood his inner-most wishes and opinions and lived accordingly.

 

The sadhak should use his discretion when deciding whether or not to obey the guru’s commands. Where the guru’s commands relate to ordinary issues, ones which do not conflict with the Gunatit Law, and do not lead to any compromise of the fundamental principles, the sadhak should obey the commands whole-heartedly without question.

 

For example, Gunatitanand Swami commanded Bhagatji Maharaj to go and summon Mount Girnar. Bhagatji Maharaj immediately began to walk in the direction of the mountain. Someone mockingly said: “Do you really think that Girnar will come?” To this Bhagatji Maharaj replied: “If Girnar does not obey the command of Gunatitanand Swami, Girnar will be in exile, but at least if I go and give him the message from Gunatitand Swami, I will still be welcomed as a humble disciple”. Thus Maharaj stated one should strictly observe the panchvartman, and in all matters obey the commands of the guru without question or argument.

28 - Motap maté no aloch né hak ni ladalad té laukik ké alaukik bhumika, mahatmya-yukt séva maténo aloch ké khéncha-khénch té Akshardham

The desire to achieve recognition or status and the fights for our entitlements depict a laukik or an alaukik stage - any desire or competition with others for humble service portrays Akshardham - Pappa

 

All forms of life, human or animal hold a burning desire to flaunt and exhibit their own status and achievements and go to extreme lengths to do so. The matter they endeavour to show off may be a wife, wealth, fame, some possession or some power that they hold. It may be their virtuous character, the depths of their knowledge, their power of omniscience - an alaukik characteristic, which they wish the world to witness, acknowledge and admire. Their whole life is spent in an endeavour to amplify their ego - thus they become conceited and egocentric.

 

When the sadhak makes an affiliation with a Gunatit Guru, from the outset, the guru endeavours to remove the ego and its negative connotations. The guru begins to obliterate the sadhak’s skills, aptitude, intelligence, pride, fame, wealth and status - all matters which lead to the augmentation of his ego. The guru devises circumstances which effect the obliteration, making the sadhak immune from the forces of lok, bhog, déha and paksh - eventually he attains the status of a Gunatit; where he experiences the following: “I am nothing.”

The guru perseveres for the day the sadhak reaches this ultimate goal. Everything the guru does, his prayers, sankalpas, all his endeavours, all incidents are instigated in order to purify the chitta (emotional mind) and obliterate any intense desires, ambitions, ideals therein, and to instil a state of spiritual tranquillity and equilibrium in the sadhak. Thus according to the Gunatit Gnan, the guru endeavours to help us realise and acknowledge that worldly recognition is a hindrance in our sadhana - it is a vice. The sadhak holds a desire for alaukik recognition and endeavours to attain powers of omniscience, other supernatural powers, enjoys worldly pleasures and seeks to attain the status equivalent to a God. The guru perseveres to get the sadhak to recognise this stage - known as the laukik or alaukik stage. The guru may explain via spiritual discourses, if the sadhak fails to recognise it and steer clear from this stage, he may have to experience its pitfalls first-hand. The guru will pursue this until the sadhak no longer desires such recognition. The guru will continue praying and instigating incidents via his sankalpas, until the day when the sadhak whole-heartedly seeks nothing but altruistic worship of the Lord, until he desires nothing but to remain in brahm-bhav and he sincerely believes that he is nothing but a slave of the Lord. Then the sadhak will receive clear inspiration of the Lord, through the divine inspiration he will become an altruistic devotee and will remain constantly in Gunatit-bhav. This is the service the gurus perform for the Lord; the purification of the sadhak’s chitta.

 

Thus according to our religion, the worldly forces influence and corrupt the sadhak, thus the beliefs, convictions and ideals are actually self-deceptive. Due to these self-deceptions, the sadhak convinces himself that whatever he does is in fact the worship of the Lord and it leads to his eventual downfall. If the sadhak is affiliated with a Gunatit Guru, then the guru will never abandon him and will endeavour to reveal his self-deceptions. This is the greatest grace and compassion that can be bestowed upon the sadhak, thus it is stated that the whole burden of our sadhanas is borne by our gurus. Even if we are apt to make mistakes, we are saved from making them, by whatever means, the gurus lead us onto the righteous path.

29 - Pracharéy nahi, bachavéy nahi, vicharéy nahi, Acharaj rakho

Do not preach or promote religion. Do not make excuses or continue to ponder upon it. Simply practice your religion. Actions speak louder than words - Pappa

 

We are very fortunate that we have discovered the ultimate truth in the form of the Gunatit Swaroop. Instead of insisting that others realise and acknowledge that swaroop, if we spent the time and energy in perfecting our own acceptance and acknowledgement of the swaroop as per Vachnamrut G. I. 62, then our achievement will be significant.

 

Thus do not proclaim and publicise your discovery, if anyone disputes its worth and criticises it - i.e. that our religion or Gunatit Swaroop are fraudulent, then do not try to defend your claim, do not even ponder over the issue by analysing why others are disputing what is so obviously true! Instead try to practice whatever gnan - spiritual knowledge - you have attained. Let your noble, moral and ethical behaviour speak for itself. If you practice the spiritual principles, such virtuous characteristics will be apparent in your actions, you will not need to proclaim or publicise them. Actions speak louder than words - thus always maintain the following priniciple:

 

Speak Less, Work More, Let your results speak for you.

30 - Sukhé, sukhé Gunatit-bhav ma rahéta thava na saral sadhan; Japyagna, Mahatmya-yukta séva ané surid-bhav

To attain Gunatit-Bhav happily and with ease, japyagna, mahatmya-yukta seva and spiritual friendship are the fundamental keys - Pappa

Our sadhana is primarily concerned with attaining a spiritual status whereby our body and mind are constantly in a state known as Gunatit-bhav. To attain this goal easily and smoothly, we will need to practice japyagna to stop the mind from conceiving negative thoughts; if the mind is occupied with japyagna, it will be unable to entertain any negative thoughts or thoughts of amahima - negative, pessimistic, disapproving or thoughts of criticism. The mind can only entertain negative thoughts if it is not otherwise pre-occupied. If however, the mind is pre-occupied with japyagna, it will form a natural habit of reminiscing the divine memories of the Lord (smruti), and will become nishkam - free of desires. The mind will become engaged in mahatmya-yukta séva, considering all samband-walas as those who are controlled and inspired by the Lord, and will endeavour to serve them to please the Lord. All thoughts regarding the service of the samband-walas should be filtered by the mind, allowing only those associated with devotional worship to proceed. Thus we should engage in mahatmya-yukta séva so that the mind, indriyas and antahkaran become purified and nishkam (desire-less). Even if we perform séva, but fail to accept those we are serving as controlled and inspired by the Lord, we should not discontinue the séva but resort to surid-prarthna (perform prayers for the sambandh-walas on the basis of spiritual friendship). We should believe that the fault or weakness we witness in them, is indeed our own, and we should pray for its purification as intensely as we would for our own faults and weaknesses. Thus our nirdosh-buddhi will be firmly established and we will recognise the ways in which the Lord works to purify the souls. We will experience peace, bliss and harmony and will progress in our sadhana with ease and comfort.

31 - Vachnamrut G.III.27 jéva Gunatit sadhu no prasang, man, karma, vachané karvo téj ékantik dharma ké Swaroop-nishtha

True devotion or Ekantik Darma is the total surrender of one's thoughts, speech and actions to a Gunatit Sadhu who has reached the status prescribed in Vachnamrut G.III.27 - Pappa

Shreeji Maharaj has stated in Vachnamrut G. III. 27 that the Lord dwells in any sadhu who observes and upholds the panchvartman - i.e. anyone who is nirmani, nirlobhi, nirswadi, nirsnéhi and nishkami. They are known as vijli jéva sant, or vadvanal jéva sant - (literally vijli means lightning - and vadvanal is a fire which remains alight even in the water). Thus anyone who seeks spiritual guidance from such accomplished and enlightened sadhus, completely surrenders his thoughts, speech and actions:

  • Surrenders the mind - i.e accepts the Gunatit sadhu as divine and pure (nirdosh);
  • Surrenders the speech - i.e. continually sings the praises of the Gunatit sadhu;
  • Surrenders the actions - i.e. constantly endeavours to act in a way which will please the Lord. Acts with total faith according to the wishes of the sadhu and disregards his own mind and intellect;

is practising and upholding Ékantik Dharma or true worship.

32 - Param Na Pathik Ne Glossary

Glossary
Abhav To dislike, to take offence to condemn.
Agna Command, order, instruction.
Akshar -Purushottam Gunatitanand Swami & The Lord Swaminarayan also known as Sahajanand Swami.
Akshardham Abode of God, Eternal abode of Lord Swaminarayan.
Alaukik Divine, extraordinary; supernatural; rare.
Amahima Negative, pessimistic thoughts - thoughts of criticism.
Ang The fundamental characteristic
Antahkaran The four inner instruments of the mind, intellect, emotive mind and ego (man, buddhi, chitta and ahum)
Anuvruti Inspiration from the Lord.
Bhakti Worship, devotion or service of God.
Bhog Lust/desire.
Brahm The Supreme  being as the emblem of truth; knowledge and eternal bliss.
Brahm-niyantrit Instigated & Controlled by Brahm.
Brahm-bhav Virtuous qualities.
Brahmrup Oneness or identification with God
Chidakash Eternal light of Brahma.
Chidakashrup A heavenly purified State
Chitta Emotive mind
Déha Physical body.
Déhabhav Impurities of the soul.
Divya-bhav Divine vision, relating to everyone amicably and harmoniously
Drashta Focus point of one’s life.
Ékantik Single minded devotee-  enlightened soul with intense aspiration and attachment to God only.
Ékantik Dharma True Worship
Gnan Spiritual Knowledge.
Gnan Samadhi Highest state of samadhi in which the aspirant realises his total one-ness with God.
Gunatit Bhav Transcendental eternal state of consciousness or divyabhav with equanimity.
Gunatit Samaj The divine society of enlightened souls.
Gunatit sant A saint who is above the three modes of nature.
Gunatit Swaroop One who has attained equivalence and identification with the Parabrahm and is in permanent communion with God.
Guru Spiritual Guide , a sadhu who has  established a rapport with God.
Guru-hari An Incarnation of God
Indriyas Five sense organs
Jaat Race
Japyagna Constant chanting of the Swaminarayan mantra.
Kal Present age of chaos, conflicts etc.
Kam Yearning desire, a passion for sensual happiness or pleasure, lust.
Karma Action entailing its consequences.
Lauvkik Worldly ordinary as pertaining to popular practice, custom or traditions.
Leela To recognise and accept Maharaj as the all mighty controller of everyone and everything.
Lobh Greed, avarice, covetous, intense longing, passion for possession.
Lok Worldly opinion.
Mahatmya Glory of God & His devotees, deep respect for devotees of God.
Mahatmya-yukta séva Service with selfless devotion.
Mahima Glory of God (see mahatmya)
Man Pride- also a desire to acquire fame, respect, credit or goodwill.
Manushya-bhav To see human nature or tendencies working in Divine Entities.
Maya One of the five eternal entities.
Mayik Mortal qualities, worldly qualities.
Mukta / Mutkto Devotees
Munjvan Distress and  emotional disturbances.
Murti An idol, a deity or sadhu who is worshipped.
Naam Name or reputation.
Naat Caste
Nirdosh Innocent
Nirdosh-budhi Spiritual Divine acceptance.
Nirgun dham Beyond the control of three gurnos.
Nirlobhi One who is free of greediness, uncovetous.
Nirmani One who is humble, has no desire to acquire respect or fame.
Nirsnéhi One who is free from attachments.
Nirswadi One who has no choices ie regarding tastes or interest.
Nirvikalpa Samadhi A state where the soul has no reservations or doubts, only total surrender.
Nishkami One who has no inner urge, desire, passion, or  carnal lust. One who acts without ulterior motives.  Completely un-selfish.
Paksh Bias.  lust
Panchvartman The five great vows ie nirmani, nirswadi, nirshéni, nishkami, nirlobhi
Para-Bhakti Supreme Worship
Param-hansas Ascetics / Sadhus.
Parbrahm God, the ultimate reality
Prakruti Purush Crude, natural forces of the world
Prarabhdas Fate or and destiny.
Pratyaksh Personified, living divine being.
Pratyaksh Swaroop The person that has attained equivalence and identification with Aksharbrahm and is in permanent communion with Parbrahm.
Sadhak A true devotee, Aspirant.
Sadhana Effort or practices necessary to realise one’s spiritual goal:  self discipline.
Sadhu An ascetic.
Sadhuta Virtuous qualities of an ascetic
Samadhi A super conscious state, a trance.
Samagam To seek spiritual guidance.
Sambandh Relationship.
Sambandhwala Relation of God - devotees.
Sankalpa Prayers with determination.
Satsang Holy fellowship
Satsangi A follower of the Swaminarayan faith.
Séva Services tendered without selfish motives.
Shreeji Maharaj Lord Swaminarayan
Smruti To reminisce, recollect or recall the divine  memories of God - Pratyaksh Swaroop.
Snéha Love & affections.
Suhrid-bhav Spiritual friendship
Swabhav One’s own intrinsic characteristics - one’s instincts.
Swad Sense of taste, a fondness of certain foods, interest in certain things.
Vachan Command, principle.
Vasna Worldly desires.
Vickshép Emotional state of unhappiness, gloom despondency & dejection .
Vijli Jéva sant Gunatit Swaroop.
Vadvanal Jéva sant Gunatit Swaroop

Genesis

One morning, P. P. Pappaji gazed out of a window witnessing the early morning dawn penetrating the skies, its radiance filling the skies with lustrous light. Closing his eyes, he began to reminisce and pray to the Lord. After bowing to the Lord with respect, he got up and his eyes were captivated by a beautifully adorned calendar with following words inscribed upon it:

“Ghar ané déha mandir banavo ....... Gai pal né bhuli .... sanatan banaviyé” - i.e. Endeavour to make yourself and your home a divine temple.... Forget the past, live this moment in such a way as to make it eternal.

Just then, a few sadhaks arrived to pay their respects, Pappaji’s attention was drawn away from the calendar, towards the sadhaks. One of them asked: “Pappaji, what is the meaning of the inscription on the calendar?” The ever enthusiastic and energetic divine Pappaji instantly put pen to paper. For the next consecutive thirty-one days, Pappaji wrote the spiritual essays which are the definitions and interpretations of the principles on the calendar. The sadhaks benefited from the recitations of these essays. It was felt that the whole samaj should also benefit from them and “Param na Pathik né” was born.

P.P. Pappaji’s Birthday. Jai Swaminarayan from
01/09/1989 the Prakashan Committee

Illuminate

To one who seeks the ultimate Truth

If even a spark from the exuberant spiritual knowledge radiating from the spiritual essays in this scripture should enlighten a soul, that soul will become eternally happy and enjoy the peace, bliss and joy of Akshardham. For as long as the earth continues to exist, so shall we. We will continue to exist to serve the Lord, thus if we have attained total purification, we will experience the happiness, peace and joy of Akshardham. If, however, we have not attained this status, then our sadhana remains incomplete and we will have to begin again from where we had left off.

Thus, we should ponder and meditate on the one who will purify our mind and chita such that they are spiritually calm and serene. We should study and reflect upon those scriptures written by the one who will transform our indriyas and antahkaran into intruments of the Lord. ‘Vartan ma pragté téj param gnan’ - The greatest spiritual knowledge is that which we practice. Through this eternal, precious collection of spiritual essays P.P. Pappaji navigates and illuminates the path that a sadhak should tread to reach his ultimate goal. If at every moment, we endeavour to practice Pappaji’s commands, instructions and advice, then we would definitely be freed from our ego. We would attain the status where we are only conscious of the soul - nothing else, i.e. I am the atma.

We humbly request all worshippers and devotees of the Gunatit Swaroopos to celebrate P.P. Pappaji’s Platinum Jubilee by sincerely practising the principles mentioned in these essays. Our sadhana to attain Gunatit-bhav will be made easier and smoother.

Jai Swaminarayan from
the benos of Gunatit Jyot

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