Life during Gunatitanand Swami's Time

The Sharad Punam, 1 November 2001, marks Aksharbrahma Gunatitanand Swami's 216th birth anniversary. To understand his immense glory we offer our humble tribute and devotion by considering the period's harsh contemporary life.

On Chaitra Sud Purnima, Samvat 1883 (1827CE), Bhagwan Swaminarayan appointed Aksharbrahma Gunatitanand Swami as the mahant of the Junagadh mandir. He remained the mahant till Samvat 1923 (1867CE). On leaving the mandir on Bhadarva sud 6, he retrospected, "Shriji Maharaj had placed the mandir in my charge. From then till today I have looked after it for a span of 40 years, 4 months and 4 days." During these years he visited the villages in the Junagadh district, known as Sorath. 

After Shriji Maharaj returned to Akshardham in 1830, Swami nurtured and consolidated Satsang among the devotees in the Sorath region. Thereby, he imparted to them Shriji Maharaj's divine bliss. To appreciate the enormity of this task, of his success in managing the mandir's affairs and thus realise that only Aksharbrahma Gunatitanand Swami could fulfil Shriji Maharaj's wish, we need to consider the hardships that he faced. This is only possible by having a glimpse of the life and conditions then prevailing in Gujarat generally and the Junagadh region specifically. 

Though he returned to Akshardham in 1867CE, in the foregoing essay we shall regard the period between 1830 and 1872 as Gunatitanand Swami's times.

Junagadh State in 1880

Situated in the south-west region of Kathiawad, the Junagadh state encompassed over 3,800 sq. miles. In the early 19th century, this state was divided into 20 Mahals (sub-district): 1) Una, 2) Sutrapada, 3) Patan, 4) Veraval, 5) Chorwad, 6) Maliya, 7) Keshod, 8) Vanthali, 9) Balagam, 10) Sil, 11) Mahiyari, 12) Kutiyana, 13) Vadaal, 14) Jetpur, 15) Bhesan, 16) Visawadar, 17) Bagdu, 18) Mangol, 19) Ranpur, 20) Khadiya.

The city of Junagadh being independent, did not belong to any sub-state. The city's former names provide an interesting insight to its historic character.

A Sanskrit aphorism lists the ancient names: Manipur, Chandraketupur, Raivat and Pauratanpur.

The story of Manipur is not available. The second was named after King Chandraketu, who was of the Surya dynasty and worshipped Shiv and Narayan. Pleased with his devotion, the deities instructed him to reside on Mt. Raivat. Here on the remains of Manipur he built Chandraketupur. Shiv then resided in a nearby shrine named Bhutnath Mahadev, while Narayan resided as Damodarrai in the mandir next to Damodar Kund. Both shrines are important tirths even today. The names Girinagar and Purvanagar are also found on ancient rock inscriptions. Additionally the more recent names are also found: Jirnadurg, Jirangadh and Junagadh. Jirna or Juna means old. Durg means city and gadh means fort.

In his Statistical Account of Junagadh (1880), Major J.W. Watson notes, "even today, a villager will say, 'I am going to gadh tomorrow.' The whole word 'Junagadh' is not pronounced." A kirtan of the Swaminarayan Sampraday also uses the same word: Chãlo santo jaiye gadh june re.

Population

In 1872, (five years after Gunatitanand Swami's return to Akshardham), a census by the colonials recorded a total population of 380,921 in the state. Hindus comprised 82.5% and Muslims 11.50%.

The majority of the Hindus consisted of castes and clans noted for their militant temperament: Ahir, Khaant, Koli, Kathi (Wala & Khuman), Mer, Mahiya, Hati, Rajput and a mixture of others - Gandharva, Girnara, Sompara, Patiyala, Gadhiya, Unewal Brahmins, Sorathi Vania and Lohana. This gives us an inkling of Swami's efforts in transforming those with volatile temperaments. His success is reflected in the figures.

Sects

The table on the page details the number of followers of various sects then prevalent, as noted in the 1872 census:

40.7% of the total VAISHNAVAS 28.2% of the total	Ramanuj	4,907
	Vallabhacharya	128,124
	Kabir	4,247
	Madhvacharya	21
	Swaminarayan	88,723
SHAIVA	Shankar	6,285
	Lingayat	67
MISCELLANEOUS	Sadhus-Ascetics	2,527
	Followers of other deities	78,411
	Jain or Shrawaks	1,039
	Sikh	11
	Total	314,362

It is noteworthy that from the 11 divisions, after the Vallabh, the Swaminarayan had the greatest number of followers. This adds weight to Swami's statement to Raghuvirji Maharaj, "I have consolidated Satsang among the devotees in Sorath such that I can fill the Junagadh step-well with their heads."

Added to the devotees in the Junagadh state, there were those in other areas of Kathiawad: Dhrangadhra (figures not available), Nawanagar (today's Jamnagar, with 11,768), Porbandar (47) and Bhavnagar (50,861). To obtain a figure of the total number of followers in the Swaminarayan Sampraday, the number of those in Kachchh, Gujarat, Burhanpur and Khandesh would have to be added (figures not available).

Rivers

The main rivers of the state comprised: Bhadar, Uben, Ozat, Hiran, Saraswati, Machundri, Singada, Meghal, Brajni and Raval. None had bridges. Therefore, during the monsoon, many were unfordable. Swami and the sadhus usually spent this period in the mandir. In the absence of piping, water was hauled from wells. Watson notes that water was then available at depths of only 6 to 10 feet. However this water was not healthy for everyone. The heavy concentration of minerals rendered it difficult to digest causing various ailments.

Roads

In the absence of tar-macadam, the roads were of dirt, which turned to mud during the monsoon. This also hampered travelling during the monsoon. There were two major roads from Gujarat to Kathiawad. One skirted the southern coast from Gogha-Mahuva-Una-Prabhas-Mangrol-Porbandar to Dwarka. The other, inland road linked Wadhwan, Sayala, Bhadla, Sardhar, Rajkot, Jetpur to Junagadh. Both passed through the pristine, yet dangerous countryside. Travellers faced several possible dangers; of dacoits, baharwattias (outlaws) and wild animals.

Wild Fauna

Watson noted a surprising variety of wild animals. Those which posed a danger to travellers, especially to those travelling by foot, included: the Asiatic lion, leopard, cheetah, lynx, hyena, wolf, manis and jackal. Even today, shepherds and farmers are occasionally attacked by lions and leopards in the areas surrounding Mt. Girnar.

Natural Calamities

Besides wild fauna, natural disasters also took a toll on people's lives.
Famine, floods and epidemics such as cholera, plague and influenza often decimated the population. Swami cites tuntyu (influenza) in Swamini Vato (Ch. 2/187). One incident of a particularly heavy monsoon correlates with that mentioned by Watson.

In 1850, after celebrating Janmashtami in Junagadh, the stalwart devotee Lalabhai returned home to Upleta. Here, Indra, deity of rain, appeared to him and demanded three pieces of cloth. Being a staunch disciple of Swami, Lalabhai replied that without Swami's permission, he was unable to gift the cloth. Indradev then threatened him of sweeping away his village with heavy rain. Lalabhai remained undaunted. The wrath-filled Indradev then struck with a massive downpour. Simultaneously in Junagadh, Swami chanted the Swaminarayan mantra to deliver Lalabhai from the calamity (Dave, Vol. I pp.265-6). 

Watson noted, "In 1850 very heavy rain fell in the Junagadh districts, and many villages were washed away by the rivers."

The peasants further suffered from marauding bands of looters as well as the tax imposed by the Nawab of Junagadh and the village chiefs. This steeped the farmers in such penury that often they had no grain for themselves. The table below illustrates the levels that existed in society and the poverty each experienced.

LEVEL	UTENSILS	FOOD	DWELLINGS & ASSETS	CLOTHING
1	Copper, silver, brass	Wheat, rice, ghee, milk, fruit and sugar, Women do not cook, servants employed.	Personal dwelling, cart/carriage, houses, cattle, land &/or orchard.	Women: silk, gold-lined fabrics, golden jewellery. Men: thin clothes, silk or cotton turban.
2	Copper, brass	Food as above, Women cook.	Personal dwelling, horse or milch cow, buffalo. Some own a small orchard.	Women: Cotton fabrics, simple jewellery Men: thick cotton clothes.
3	Copper, earthenware	Bajri* & jowar* rotla, vegetables, Grind corn, Womencook, collect firewood & dung.	Rented dwelling, job or hard labour.	Both men & Women wear thick cotton clothes. Women: silver jewellery. Men: tie a simple cloth on head.
4	Earthenware	Staple diet of jowar. Women cook. An example of this is Bauddin, the Muslim boy who gifted some firewood to Swami. Swami blessed him, he entered the Nawab's service and built the Bauddin College, which is still functioning in Junagadh.	Under tree or simple hut. Women do all sorts of labour work or beg.	Less clothing, which is tattered, jewellery of brass or copper. Men tie cloth on head.
			* bajri - millet-Pennisetum   typhoides * jowar - Great millet-Andropogon    sorghum * kodra - Paspalum    scrobiculatum

The majority of Swami's disciples probably belonged to the second group and a few to the third. Swami himself only ate bajri rotlo and buttermilk once a day. This is attributed to his extreme detachment and observance of niswad vartaman - vow of non-taste. However, the meals for the mandir's murtis were not much different. 

This consisted of bajri rotla and lentil dal. Vegetables and sweets were offered only rarely. Swami once revealed in his sermons, "When we begged alms in the whole of Vartal (located in the relatively richer area of Gujarat), we barely received two rotlas of kodra* and some barley flour." (Swamini Vato. Vol. II 13/71.)

Conclusion

In the midst of : such heart-rending poverty, fear of looters and wild animals during travelling, the unhealthy water and climate of Junagadh, its Muslim rule and the acrimonious opposition from the Nagar Brahmins, who were Shaivites with high ranking positions in the Nawab's court, Gunatitanand Swami developed the mandir and spread the Satsang among all sections of society. Like Bhagwan Swaminarayan before him, Swami lived and coalesced with the people. This, to such an astonishing degree that by merely glancing at the bajri grain donated to the mandir, he would name the donor devotee! During calamities he would offer alms from the mandir's grain store to the disciples.

He eradicated superstition, blind faith and addictions from their lives. By transforming notorious baharwattias such as Valera Varu into ideal bhaktas, he released society from their chronic harassment and depredations. His saintliness won the heart of even the Muslim Nawab, who regarded him as a true aulia- God-realised sadhu. The crown of his life-long endeavours was that he taught brahmavidya to his sadhus and disciples.

His profound saintliness coupled with God-realisation and by his uninhibited extolling of Bhagwan Swaminarayan's true glory and greatness as Purushottam Narayan, he helped disciples attain jivanmukti - God realisation during life. Despite the harsh living conditions, such experience of the manifest God was at the root of the Sampraday's rapid success, reflected in the 1872 census. This wrought an overall calming effect and harmony in Saurashtra and Gujarat in the latter half of the 19th century.

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Does God Exist ? Part-1

A rational and spiritual approach to the existence of God. In this three part of series the reasons for the disbelief in God and its solutions are presented.

Does God Exist?

It is a million dollar question raised since ages. Of course, the question has been answered time and time again. However, there are always doubts raised about the existence of God. Perhaps it would be appropriate to examine the reasons for such doubts so that the problem can be tackled at the very roots.

Causes for Doubts about God's Existence

The first and foremost cause for such doubts is man's ego. It prevents a person from accepting an authority above oneself, because it would tantamount to playing second fiddle to God, surrendering to God, etc. The inflated ego simply does not permit one to accept God as a divine, superior power.

Abraham Lincoln had echoed the same feeling when he declared: "We have been recipients of the choicest bounties of Heaven... but we have forgotten God... we have vainly imagined that all these blessings were produced by some superior wisdom and virtue of our own. We have become too proud to pray to God that made us... I set apart 30th April, 1863, as a day of national humiliation, fasting and prayer."

Secondly, with the advances in science and technology, people have been more skeptical about their fundamental beliefs in God. They tend to pose such questions: "We cannot see God so how can we accept Him? God cannot be proved through experiment in a laboratory, so how can we accept His existence?" People tend to seek rational grounds for God's existence, forgetting that there are many things in the world, which are beyond reason. It is aptly remarked by someone that a mind all logic is like a knife all blade. It makes the hand bleed that uses it. Hence, such doubts never leave the minds of rational demagogues.

Thirdly, the cause for atheism is the fanatic attitude of some religions. In their fanaticism, they tend to denounce other religions, thus hurting the pious feelings of the followers of such religion. Man looks to religion as the uniting force of humanity but such fanatics, who constantly strike a discordant note, precipitate disbelief in God among the more sensitive people.

Fourthly, association with impostors is also another cause for the loss of faith in God. In the name of religion, they bank on man's inherent fear of God and try to exploit the credulous people to serve their selfish ends. However, when these innocent people come to know of the impostors' misdoing, they tend to lose faith in God. They simply cannot reconcile "cheating" under the banner of religion. The adverse effect of such impostor's misdoing is that the followers then develop disbelief in the words of even true saints and sages, who are the true upholders of religion and belief in God.

Fifthly, atheism develops in one who constantly reads literature that tends to denounce the existence of eternal God.

Sixthly, the base nature of man like carnal passion, anger, greed, egoism, and jealousy also prevents one from accepting the authority of even God realized persons. Hence, doubts about the existence of God always linger on in their minds.

Finally, even great scholars of religious texts fail to understand the true glory of God because they ascribe human failings even to God, just as they themselves have such shortcomings. Having examined the causes for atheism, let us examine the basic qualifications required to develop faith in God.

How Can We Develop Faith in God?

Just as a person seeking for a job as a Manager should have the necessary qualifications and experience, there are certain basic attributes which must be developed in us if we are to develop faith in God. 

They are as follows:

1. If one can understand the glory of God then faith in God will automatically emerge in an atheist. (Vachanamrut Gadhada II-16).

2. We can be convinced of the existence of God through inference. We can see flames, smoke and clouds rising up in the sky, but we cannot see the wind that causes the rise. But we can certainly infer the existence of wind from the phenomenon. Similarly, God can be inferred from his works.

3. We can be certain of God's existence provided we tread on the path of God realization. Yogi Krishna Prem, a Vaishnav saint, once explained to his friend: "The Grand Trunk Road leads to Delhi. How do you know? Tread on it and you will know." Thus mere theorizing does not help us very much in developing faith in God; one has to practice the various disciplines.

Patient perseverance is another requisite to realize God. K. M. Munshi, the founder President of Bhartiya Vidya Bhavan, once wrote: "I took 16 years to gain a degree, and yet another 12 years to be a good lawyer. But in matters of religion, I wanted immediate results." Certainly, you cannot get mangoes tomorrow from a mango seed sown today. It takes time. But once one has that vision, it is, as E. Schroedinger, a Nobel Laureate in Physics, said: "We know when God is experienced that this is an event as real as an immediate sense perception or as one's own personality."

Once a guru was approached by a disciple. The disciple asked the guru, "Have you seen God?" The guru replied, "Yes, I have seen God." The disciple became impatient and said, " Then show me God." The guru asked him to stay back and promised that he would show God to him. After a few days, the inmates of the ashram happened to go to a nearby lake for a bath. The guru also accompanied them. The inquisitive disciple was also with them. 

They all plunged in the lake for a bath. After a while, the guru went near the disciple, caught hold of his head by his hair, and pressed hard on him so that the disciple was fully plunged in water. He held him tight under water. The disciple in desperation struggled hard to surface above the water. But the guru seemed to be bent on pressing him under water. The disciple struggled frantically and, at long last, succeeded in releasing the grip of the guru. He was almost drowned. When he surfaced above water, he began to gasp for air. In a couple of minutes he came round and charged the guru for trying to kill him by drowning him. 

The guru coolly pretended not to heed the complaint. On the contrary, he asked the disciple, "What were you doing under water." The disciple in a fit of anger, retorted, "Good heavens! You seem to be least bothered about my life. Didn't you see how frantically I had to struggle to loosen your grip on my head? How can you be so cruel?" The guru again asked him, "But why did you struggle so frantically to loosen my grip?" The disciple retorted, "Why not? It was a matter of life and death for me. Had I not struggled so hard, I would have died." The guru then told the disciple, "Just as you struggled so hard to save your life, have you undertaken an equally frantic struggle to see God? If you do so, then God will certainly reveal Himself to you."

The story underlines the fact that instant results in matters of God are not to be sought. Perseverance in our endeavor to attain God is a prerequisite.

Also we must realize that there are some things which lie beyond the ken of intellect. Bertrand Russell in his book "What I Believe" confesses that, "In the near future when the volume of evidence will increase quantitatively, we shall have to revise our opinion and come in line with the findings of religion which are so often branded as trash." Even Pascal has said, "The heart has reasons of its own, which the head can never understand." Jean - Jacques Rousseau, the 18th century French philosopher, opines, "Above the logic of the head is the feeling of the heart." 

The Holy Bible says, "Blessed are the pure in heart for they shall see God." Bergson has rightly attracted our attention to the possibilities of intuition as a conveyor of direct knowledge. When the heart is thoroughly purified, one develops a sixth sense, viz. intuition of a purified heart, through which comes the experience of super sensuous realities that lie beyond the ken of intellect. The Taittiriya Upanishad has underlined the principle thus: 

"Yato vaacho nivartante apraapya manasaa saha." That is, "The mind and speech can not approach God and return to their empiric state."

In the Bhagvad Gita when Shri Krishna manifested before Arjun in all his resplendence, Arjun just could not bear to look at him. Only when his senses were divinized by God that he could behold the vision of Lord Krishna.

During the 1977 foreign tour of His Divine Holiness Swami Maharaj, a press reporter in his interview of Swamishri asked: "Why can't we see God?" Pat came the reply from Swamishri, "We do see Him but just can't believe Him to be God."

Lord Swaminarayan has explained the same in Vachanamrut 51 of Gadhada section I: "It is like a diamond cutting a diamond. God inspires within the knowledge of His own Self. He can therefore be realized only by the knowledge inspired by Him and not through the 'indriyas' (senses) and 'antahkaranas' (mind, intellect, etc.) which are evolved out of maya."

Thus God transcends our understanding, but through His grace, we can be divinized to know Him.

The next point which goes a long way to develop our faith in God is faith in the scriptures and the God - communion sadhus.

"The scriptures are the source of prevalence of 'Dharma' (religion). One who has not read scriptures, even unknowingly conforms to the rules laid down in the scriptures and acts accordingly with his mother, sister, wife, daughter, etc. These relations and its definitions have been born out of the scriptures and one holds them to be true and behaves with one's relations according to the code of behavior so laid down. The scriptures are therefore the great and only authority. But one who does not respect these scriptures and acts according to his own conception is a heretic. And one who takes the authority of the scriptures, has a strong foundation for the path of God realization," says Lord Swaminarayan in Vachanamrut 13 of Sarangpur Section.

In Vachanamrut 68 of Gadhada section-I, the Lord has said that, "Skepticism develops when one reads scriptures which deny God. The company of believers in such scriptures is also sure to turn one into an atheist... However, if one desires to drive out such sceptic influence from one's mind, one should read Holy Scriptures like the Shrimad Bhagwat, etc."

He goes on to say further in Vachanamrut 27 of Gadhada Section-III, "The saint in whom the vital redemptive attributes (nishkam, nirlobh, niswad, nisneh, and nirman) are displayed is said to have established rapport with God. Therefore, his words should be taken as the ultimate truth, and the knowledge of God that he infuses in the disciples is the ultimate knowledge and the eternal truth."

His Divine Holiness Yogiji Maharaj was often found talking to the idol of God. Once an inquisitive aspirant asked, "Swamibapa, we can hear you talking to the idol of God. But, does God ever respond to your talks?" Swamishri said, "Of course, he invariably talks to me." The aspirant asked further, "Why is it that we can never hear that voice?" Swamishri replied, "Well, it is like connecting a telephone call to someone. At my end you can hear my part of conversation but can you, by standing nearby, hear what the party at the other end of the line is saying?" Thus through the association with such a saint, who is in direct rapport with God, one can realize God.

Finally, one should keep away from the vilifying influence of the nastikas, for they deny the authority of God and the scriptures. One should pray to God to protect one from such influence (Vachanamrut Gadhada Sec. I-48).

Effects Point Towards the Cause

Just as, when one sees a sword weighing two hundred kilos, one can imagine the greatness of the warrior who can fight with such a sword; similarly, one can visualize God's greatness through His works.

Often we wonder: Who is the sculptor that gave such vivid shapes to the various living creatures? Who is the music maestro who taught the birds their love-song to beckon their mates? Who is that chemist who put juice in the fruits and fragrance in the flowers? Who is the artist who painted the designs of the leaves of the various trees, and put color into the lovely butterflies? Who is the engineer who designed a cow's stomach such that grass is transformed into milk? Who is the manufacturer who made wood out of carbon dioxide and water? Indeed such miracles must have a Miracle-maker taking care of them.

Besides, there are infinite galaxies in the cosmos. Yet they do not meet with accidents. The sun also never fails to rise regularly every day. No barriers blockade the overflow of water from an ocean, yet, it never transgresses its boundaries! No doubt, there must be a controller to regularize all such activities!

Thus we can infer from such observations that a creator-cum-controller is a must and that is God!

Scientific Arguments and Illustrations for the Existence of God

There are various rational arguments posed to deny the existence of God. Some of them are dealt with and explained as follows:

(1) Some people argue, "How do I believe in God when I cannot see Him?" Sri Ramkrishna Paramhansa explains by giving an example, "Thou seest many stars in the sky but findest them not when the sun rises, can thou say that there are no stars, then, in the heaven of day? So, O man, because thou behold not the Almighty in the days of thy ignorance say not there is no God." If a mirror is covered by a layer of dust, I cannot see my image in it. But the moment the dust is wiped off, the image is there. The mirror and the face are the same but the dust obstructed visibility. Similarly, the dust of maya (ignorance) obstructs our view of the Lord."

Since I cannot see your brain, am I to assume you don't have one? More and more powerful instruments are needed to unravel the mysteries of physical sciences. That being so, is it not scientific to accept that mysteries of the Divine can be understood only by sharper and sharper spiritual perceptions?

To cite another example, none of us has seen electricity, however, when the switch is turned on and the lights blaze forth we say there is an electric current in the line. Thus, though we do not see electricity, we infer its existence through its working. The same is the case with God whose working bespeaks His existence.

(2) Yet some people argue, "Can you prove the existence of God with certainty as done in laboratory experiments by science?"

But the skeptics forget that there are many things in science which have no proof yet they are accepted as true. For example, nobody has ever obtained the square root of minus one (i.e., ( \/ -1). But, science has decided to call it 'i' (-1= i) and proceeds on to apply it. Without the said proof, there are so many applications of 'i' in the theory of Analytical Functions which lead to fruitful results. Hence, absence of any experimental proof cannot be a criterion for the non-existence of anything.

Again, Planck gave the 3rd Law of Thermodynamics that, "Entropy of a perfect crystal at absolute zero (temperature) is zero." There is no proof for it as none has yet been able to reach absolute zero temperature. However, it has many practical applications.

Thus absence of experimental proof is no criterion for the denial of anything, least of all God!

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Positive Attitude

Yogiji Maharaj was charged with a positive attitude. Even in the most unfavorable and conflicting of situations, he remained positive, undisturbed and happy. 

The life of Yogiji Maharaj reveals his transparent and profound divinity.

He was the highest wisdom and ultimate experience in the most tangible and perceptible form. His personal sacrifices, unflagging spirit to serve, fathomless love for God and his radiant, inexhaustible joy - all define him as more than human. To take but a leaf from his eventful life of sacrifice, Yogiji Maharaj was charged with a positive attitude. Even in the most unfavourable and conflicting of situations, he remained positive, undisturbed and happy.

Respecting Maharaj

Once Yogiji Maharaj was in Atladara. The murti of Thakorji was placed in a silver-plated hindolo (a small cot). The hindolo had figures that played the cymbals or drums when the cot was swung to and fro. When Yogiji Maharaj gently pushed the hindolo to and fro the figures did not move and play the musical instruments. On seeing this, Yogiji Maharaj, in a spirit of glory, said, "They (the figures) are respecting Maharaj."

The mere fact that the figures did not move, due to some technical fault and probably negligence, did not disturb or exasperate Yogiji Maharaj. In fact, he saw it as a sign of respect and reverence for the Lord!

Our Service!

In July 1956, Yogiji Maharaj was travelling from Surat to Bombay by train. After Palghar, the train could not proceed further. Thousands of passengers from six trains were stranded because of the sudden downpour of the monsoon rains. There was no way the trains could reverse. And there were no arrangements for food and water at Palghar station either. 

Everyone was simply upset and mad with rare. Yogiji Maharaj however, enthusiastically began chanting the bhajan, "Sambhal beni Hari rijyani ritadi..." The clapping of his hands and the radiant, divine expression on his face dissolved the heat of the situation. Then Mota Swami narrated some incidents of Shastriji Maharaj.

During this time, Zinabhai (Donjawala) and Sheth Bhogibhai, who lived in Palghar, came for Swami's darshan. They were so impressed that they requested Yogiji Maharaj to have lunch and stay at their place. Swami and the sadhus stayed for two days. Both

Zinabhai and Sheth Bhogibhai asked Yogiji Maharaj to initiate them into the Satsang-fold.

While returning back to the station, some school children were amused on seeing the saffron-clad sadhus. They began teasing and passed comments. Hakabhai Khachar scolded the boys.

"What happened Hakabhai?" Swami asked.

"Oh, these monkeys (referring to the boys) were laughing at you."

"At least they were not crying," Yogiji Maharaj added.

"They should not cry. If they were amused on seeing a sadhu then we have been of service to them."

"They Never Bite!"

Yogiji Maharaj was in Vaghodiya village near Vadodara. After finishing his morning routine of bathing Yogiji Maharaj entered his room. He saw that Dhirendrabhai Vinchhi, a youth travelling with him, was picking something from his bed and putting it in a cup. Swami went near him and, genially placing his hand on Dhirendrabhai's shoulder, said, "Today I slept very well."

"But how could you have slept soundly! While doing your bed I found many bugs," Dhirendrabhai exclaimed with surprise. And then he showed the 20-25 bugs he had put in the cup and added, "I found these many now and I wonder how many more may have bitten you in the night!"

"Guru, don't say that," Swami replied.

"But Swami these bugs bite!"

"Now there you go again! These bugs are Satsangis (devotees). They never bite!" said Yogiji Maharaj.

"But Swami, how can they be Satsangis?" Dhirendrabhai argued.

"Now, if you say it again then you will have to fast for the day."

And so Yogiji Maharaj cut short the conversation and defused any opportunity of fault-finding in a trifle thing like a bed bug.

"One Way. Roads Closed!"

On 31-3-1960, Yogiji Maharaj and a few sadhus were travelling in Zambia. One evening, Yogiji Maharaj left from Lusaka for Broken Hill. Rajnibhai was driving the car. After a while they came across a diversion sign. The original road was blocked with barrels. Rajnibhai stopped the car, got down, removed the barrels and drove the car ahead.

"Guru, why did you get down?" Yogiji Maharaj enquired.

"Bapa, sometimes these workers leave the barrels and block the road even after having repaired it. So I got down to remove them."

"I don't think so! They must have kept them because the road is really closed. Take our car along the diversion road," Yogiji Maharaj instructed.

"Bapa, don't worry, nothing will happen. We will simply go along this main road," Rajnibhai spoke with confidence.

Yogiji Maharaj did not insist again.

After travelling a mile the road ahead was broken. There was no way anyone could go ahead. Since the road was very narrow and above ground level, there was no way to turn the car or take it down the road. There was only one alternative and that was to go back in reverse gear.

Swamishri then asked, "Now what has happened?"

A crestfallen Rajnibhai spoke, "Bapa, there is no way we can drive the car ahead and neither can we turn it around."

Yogiji Maharaj joyfully raised his hand and single finger and said, "One way! Roads closed! Likewise the road to Akshardham is one way. One should not look or find faults in others; always accept the virtuous side of others. One who finds faults, then his road is closed. Take the road of appreciating the good qualities in others."

A Miracle!

Yogiji Maharaj was in the village of Maliya Haatinaa.

To have darshan of the mango grove where Bhagatji Maharaj had watered the 300 mango trees, Swamishri, Mota Swami and Harmanbhai got into a horse-drawn carriage. While they were going along, the wheel of the carriage suddenly broke. The carriage careened and reeled over. Everyone inside bumped and fell over each other. Bruised and hurt, the three managed to come out of the carriage. Yogiji Maharaj, dusting the sand and dirt off his clothes, humorously stated, "A miracle has happened, isn't that so Harmanbhai?"

Mota Swami was censuring the driver but on hearing Yogiji Maharaj he broke out in laughter and commented, "Oh what miracle?"

Yogiji Maharaj replied, "We were saved!" On these words everyone broke out laughing.

Defusing the most painful and irritating of circumstances was a hallmark of Yogiji Maharaj. He was always positive about whatever happened and coming out alive from the accident, even though he was hurt, was a matter of joy for him.

Two Years in One Standard...

Someone told Yogiji Maharaj about a devotee who had fallen back from Satsang. The reason was that he felt the Satsang was no longer the same as it was when Shastriji Maharaj was alive.

To this Yogiji Maharaj replied, "We are not doing anything wrong. We are preaching the truth that God is present in a holy sadhu. If someone does not believe this then it is his wish!"

A devotee then added, "Bapa, Tribhovan Gopal (a disciple of Shastriji Maharaj) had also fallen back from Satsang."

Yogiji Maharaj checked him immediately, "Guru, you should not say that. He did not fall back (or fail) but he spent two years in one standard. Then he passed and qualified. And he believed that Shastriji Maharaj was Shastriji Maharaj! He became staunch again. We too should not lapse and fall back..."

Swami's sheer positive attitude, seeing only the good in others, simply amazed and inspired the devotees.

True Character!

On 23-6-1957, Yogiji Maharaj was at Keriya. He was residing at the old mandir and was preparing lunch. Two sadhus from the old school arrived and demanded that everyone should leave the mandir because they wished to stay there. The devotees were enraged. "You can stay upstairs and these sadhus will stay here below," the devotees roared. Yogiji Maharaj calmed the devotees and stopped them from saying anything further.

After lunch, Yogiji Maharaj, Sant Swami, Sanatan Swami and Vinu Bhagat left by bullock cart for Sarangpur. When the cart reached Ningala, Yogiji Maharaj got down to take a break. 

He saw the same two sadhus, who had insulted him in Keriya, standing by the station. Yogiji Maharaj greeted them with 'Jai Swaminarayan' but the two sadhus twisted their face in contempt and turned away. In spite of this Swami told Vinu Bhagat, "Go and say Jai Swaminarayan to them and bow at their feet." Though Vinu Bhagat did not wish to go, he went at the instruction of Yogiji Maharaj. The sadhus paid no attention at all.

Yogiji Maharaj then proceeded towards Sarangpur. The road was rough, the wind was strong and turbulent and there was a drizzle of rain here and there. The bullock cart was open to the sky and despite the discomfort Yogiji Maharaj did not utter a single word of complaint. 

They reached Sarangpur at 2.30 a.m. The next morning it was Ekadashi (fast) and Yogiji Maharaj got up as usual, attended the mangala arti and performed his puja. Then he added, "Because they (the sadhus) told us to leave we got the chance of having the darshan of mangala aarti in Sarangpur; otherwise how could it have been possible? Because we tolerated them we got this great benefit!"

The climax of Yogiji Maharaj's divinity was that he saw the good side of even those who opposed him.

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The Power of Prayer

Very often, when all else fails, man resorts to prayer. But instead of using prayer as a spare wheel, if it is used as the primary force, it reaps rich rewards.

The Apollo 13 Story: April, 1970

"Houston, we've had a problem." At 55 hours, 54 minutes and 53 seconds into the Apollo 13 mission, this heart-stopping outburst was relayed to Mission Control in Houston by the astronauts 200,000 miles away. It initiated an unbelievable flurry of activity. A coordinated operation to rescue the ailing spacecraft and its jeopardised crew began in earnest.

Having achieved its aim of landing a man on the moon, for NASA, this was to have been a 'routine' trip to the moon. Routine, that is, until oxygen tank number two aboard Apollo 13 exploded during a routine check procedure. It was then that technical expertise and divine inspiration worked hand-in-hand to ensure the safe return of the astronauts.

The explosion, which crippled the spacecraft, meant that not only was the moon landing called off, but that emergency measures to bring the craft and crew back to Earth had to be implemented.

No doubt, all the scientists involved in this great escape, displayed exemplary team work and ingenuity. But there was an unseen force aiding their efforts. It was the divine force of prayer. Prayer has often found a route to a successful outcome, where other measures have failed. In the rescue of Apollo 13, this was also the case.

In an article entitled "What really happened to Apollo 13", Jerry Woodrill, who worked on the mission as the Alarm System Engineer, recognises the prominent and indispensable part prayer played in the successful rescue of Apollo 13. In it, he says, "Many might regard the rescue as the 'spiritualising' of a dramatic event for religion's sake. I would agree, had I not found a majority of evidence to the contrary."

He adds, "The New York Times reported special prayer services.... Prayers were said at the Chicago Board of Trade and prayers for the Apollo 13 crew sounded at the Wailing Wall in Jerusalem." Even the United States government realised the necessity of prayer and so Jerry Woodrill writes, "The US Senate adopted a resolution urging prayers."

Finally, he says that his wife has a bracelet and medallion which was, "bought at the space centre exchange store shortly after the successful 1970 rescue. The large coin pictured praying hands with the words 'Apollo 13... And the whole world prayed'." This is a clear indication of how much NASA, the people with the most to lose, believed in the important contribution of prayer in their successful rescue.

The entire rescue operation was a perfect example of how effort combined with prayer leads to success.

Prayer

A prayer is a solemn request or thanksgiving to God. Prayer is instinctive to man and no one can do without it, whatever form it may take. To many, prayer is a last-ditch appeal to God to rescue them from their desperate circumstances. But this need not be the case, since, through prayer one can establish a connecting link with God to help us from beginning to end.

Surely, the secret of success lies in tapping the greatest, inexhaustible reservoir of power conceivable. Therefore, direct prayer to God will ensure our success.

God Helps Those Who Help Themselves

Along with prayer comes effort. After all, what do we pray to God for? We pray for the success of our endeavours. In Vach. Gad. II-7, Shriji Maharaj highlights the significance of personal effort. He says that if one who is troubled by his own drawbacks and if he "intensely and selflessly serves a great sadhu... God will shower His mercy upon him ... and he will be instantly relieved of his drawbacks." This is a clear example of how one's efforts earns the grace of God and thus helps one to fulfil one's aim. So the necessity of effort alongside with prayer is easily understood.

Preparing For Prayer

For prayer to be successful, certain prerequisites must be fulfilled, namely:

(1) Faith in God. This is the root cause of success. We must realise the all-encompassing,
all-pervasive powers of God and have faith in His glory.

(2) Surrender to God. If one has true faith, then one will automatically surrender one's all at the feet of God .

(3) Love for God. Before we ask Him for further favours, we must be grateful to Him for what He has given to us without our asking. We must love and respect His commandments and sincerely observe them.

(4) Purification. Purity of the body and jiva is the most important factor in winning the love and grace of God. To attain this purity, we must repent for our past mistakes, ask for forgiveness, atone for them and abstain from committing mistakes in the future.

What People Pray For

Superbowl XXV. Eight seconds of the match remain. The New York Giants are leading 20-19 against the Buffalo Bills. The Bills' kicker, Scott Norwood, is about to attempt a relatively easy field goal to win the match and the championship. As he prepares, the Giants' players are behind the upright, kneeling - their eyes and minds directed heavenwards - appealing in prayer to an even greater giant - God! Seconds later, their prayer is answered. The field goal is missed and the Giants win the Superbowl.

This is the sort of material gain people pray for. Though there is nothing wrong with that, it is when these prayers appear to go unanswered that people raise doubts in God. But, as William Shakespeare tells us, we fail to realise that whatever happens is for our benefit:

"We ignorant of ourselves,
Beg often our own harms, which the wise powers
Deny us for our good; so find we profit
By losing of our prayers."

All along, we pray for sensual pleasures and gains, while we ignore life beyond the senses - the spiritual life.

It is this issue - prayer for spiritual gains - that is addressed by Shriji Maharaj in the Vachanamrutam.

What Should We Pray For

Through our shortsightedness and narrow-mindedness, we ask for all the riches of the world, but they fail to give us permanent happiness. So, we must realise our spiritual objective and pray for success in that direction - for it is this spiritual peace and happiness which is permanent.

As people grow older, their prayers to God change. As children, they pray for good grades, a bicycle and such other things. As adults they pray for a good job, a loving partner and a good home. But, all throughout life, prayers for spiritual progress must accompany these prayers for material gains.

Learning From Our Predecessors

Even after Prahlad had been rescued from the fury and torture of his father, Hiranyakashipu, by Lord Nrusinh, Prahlad realised that this protection was just temporary. He knew that real protection would be to save him from his spiritual enemies. Shriji Maharaj narrates Prahlad's ensuing prayer, in Vach. Loya-3: "O Lord! I am not frightened by this (terrible) form of yours and I do not accept this rescue as a real rescue. Only when you protect me from my enemies in the form of my indriyas (senses), will I believe it as protection."

But, this is God's mission on Earth - to rescue people from materialistic temptations. To help us, Shriji Maharaj guides us in what to pray for in Vach. Panchala-3: "O Lord! It is the fault of the indriyas (senses) and antahkaran (mind). I am separate from them and they are my enemies. Please protect me from them." Since our senses are our link with the outside world, it is important that they do not lead us away from God. By prayer, and by our sincere observance of God's commandments, our senses will not be drawn towards material temptations.

Shriji Maharaj realises the importance of company on the spiritual path. So, in Vach. Gad. I-48, He asks us to pray for protection against bad company: "O Lord! Please protect me from kusang (bad company). This kusang is of four types - one, Kudapanthi; Two, Shaktipanthi; three, Shushka Vedantis and four, Nastik. By the company of Kudapanthis, I may default from my vow of celibacy; by the company of Shaktipanthis, they will make me eat meat and drink alcohol and so make me disobey my own dharma; by the company of Shuska Vedantis, they will negate the divine form of God, the murtis of His incarnations and His abode and lead me astray from devotion and faith to God; by the company of Nastiks, they will attribute everything to karma and eliminate the role of God and lead me away from the path prescribed by the scriptures. Hence, please never give me the company of these four kinds of people."

Thus, bearing in mind the nature and type of people likely to deflect us from our spiritual goal, we should steer clear of them and associate only with good company.

In addition to external kusang in the form of bad company, we must also avoid kusang in the form of fault-finding. Shriji Maharaj knows of the fatal spiritual consequence resulting from such fault-finding. So He leads by example in Vach. Gad. II-40. In this Vachanamrut, the paramhansas observe that Shriji Maharaj has performed one extra dandvat to His normal, routine number. When they enquire into the reason for this, Shriji Maharaj says:

"There is no greater cause of a jiva's misery than to insult a devotee of God, knowingly or unknowingly, by mind, speech or body." 

Shriji Maharaj then says that everyone should daily perform one extra dandvat, accompanied by a prayer asking for forgiveness from the sin of having insulted or pained any of God's devotees, knowingly or unknowingly, by body, mind or speech. Then, one must not take this as a licence to commit further mistakes but must positively aim to avoid such mistakes.

All these prayers are for our spiritual progress. This is what Shriji Maharaj considers as real and permanent progress.

The Ultimate Objective

In many Vachanamruts - Gad. I-23, Gad. II-30, Gad. II-45, Loya-7, Amdavad 2, Amdavad-3 and others, Shriji Maharaj defines our life's goal as: "To become brahmarup and worship Purushottam."

All the above prayers help us on this path. Even in Vach. Gad. III-39, delivered just ten months before Shriji Maharaj returned to Akshardham, Shriji Maharaj tells us to pray for this goal. He says: "Please protect me from the maya of I and mine and help me to develop love towards You. Please help me to develop love and attachment towards a sadhu who has overcome maya and has love for You."

So, we see, nowhere has Shriji Maharaj guided us towards materialistic pleasures. He knows their temporary nature. He wants to share with us the permanent and all-encompassing spiritual bliss He enjoys. So, He has guided us on how, through prayer, effort and the company of a satpurush we can attain this happiness.

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