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April 2009 Annual Subscription Rs. 60

Shri Ghanshyam Maharaj, BAPS Swaminarayan Mandir, New Delhi

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April 2009, Vol. 32 No. 4

FIRST WORDCONTENTS4 Bhagwan Swaminarayan

Pleasing the Devotees of BotadShri Hari celebrates Fuldol...

7 Eternal WisdomAbhav-Avgun, DrohQuotes from the Haricharitramrut Sagar...

8 Philosophy – Swaminarayan VedantaThe Kathopanishad:The Secret of Life After DeathThe story of Nachiketa’s determination...

14 PerspectivesIs the Dollar Really Almighty...?Balancing the accounts...

17 Indian HistoryReconnect the DisconnectionRevive India’s proud traditions...

19 DiscoursesNiyam, Nishchay, PakshQualities of a true satsangi...

21 On LifeWho’s in Control?God is the all-doer...

24 BAPS FestivalFuldol Celebration

26 BAPS News■ Royal Couple visit London Mandir

and The Swaminarayan School,London

■ National Family Seminars, UK

We need to expand our perspective to life.Seeing it from a cosmic perspective will giveus deeper insights into our own. It will enableus to transcend our mundane attitudes, con-flicts and problems.

Bhagwan Swaminarayan provides a cosmicview in his discourses (Bhugol-KhagolVachanamrut), which finds its source in theHindu shastras. He explains how long it takesfor a soul to get a human birth.

When the four yugas, i.e. Satya-yuga(1,728,000 years), Treta-yuga (1,296,000years), Dwapar-yuga (864,000 years), andKali-yuga (432,000 years) pass, it is calledone chokdi. Thus one chokdi amounts to4,320,000 human years. And with the passingof 1,000 chokdis one day (12 hours) of Brah-ma (creator) ends. The same number ofchokdis amount to his one night. So, Brahma’ssingle day and night amounts to8,640,000,000 years. His 30 days make amonth, 12 months make one year; and Brah-ma lives for 100 years. When Brahma dies,the brahmand, consisting of 14 realms (lokas),is destroyed. This is called prakrut pralaya(destruction). A soul gets a human body after350,000,000 such prakrut pralayas. The totalfigure in human years is staggering!

Now, let us come back to ourselves – theway we live and think. This very thought ofour long, cosmic journey in our attainment ofhuman life should definitely inspire us to liverightly, nobly, peacefully and with the ulteriorpurpose of achieving moksha – as prescribedby the Hindu shastras. ◆

Website: www.swaminarayan.orgE-mail: [email protected]

4 Swaminarayan Bliss ◆ April 2009

Shri Hari

showered all with coloured water and

celebrated the Fuldol festival in Botad.

But Daha Khachar, the host,

had one unfulfilled wish...

“But Maharaj, I have been left out,untouched by a single drop,”Daha Khachar declared.

“But I can see that you are wet. Why do yousay you have been left out?” Maharaj asked.

“Maharaj, you have drenched the streets ofBotad with colour, but my own darbar and itsprecincts are dry.”

“Then let’s go to your darbar and celebrate.”Shri Hari and his entourage proceeded to

Hamir Khachar’s darbar with the same exuber-ance. At the darbar, Maharaj sprayed colouredwater and gulal on the sadhus and devotees.The entire precincts took on a red hue. ShriHari was red from head to foot and so wherethe devotees. Shriji Maharaj satisfied the wishof Daha Khachar and his father, Hamir Khachar.

Then Maharaj took a bath in a river on theoutskirts and returned to Daha Khachar’s dar-bar. An assembly commenced with bhajans bythe paramhansas. Januba, a government officialof Ranpur, came for Maharaj’s darshan. Hebowed before Shri Hari and placed a donationof one rupee and a coconut at his holy feet. The

official was enthralled by Devanand Swami’ssoulful singing and the tune from the musicalinstruments. He showed it by swaying to thebhajan and music. Januba was delighted at ShriHari’s darshan and impressed by Maharaj’sgreatness for having such accomplished singersin his service. Then he beckoned his servants tobring the musical instruments he had broughtwith him. On seeing the instruments Maharajasked, “You seem to be proficient in music.” Theofficial nodded humbly. Shri Hari stated, “I hadlast seen such a variety of musical instrumentsat the palace of Queen Kushalkunvarba.”

“Will your sadhus play them?” Januba asked.“Yes.” The sadhus tuned the instruments and start-

ed playing them. The sadhus sang bhajans of

Pleasing theDevotees of Botad

SWAMINARAYAN HISTORY: TRANSLATION: SADHU VIVEKJIVANDAS

Holi. The strains were sopleasing and soothing that theconcert continued till earlymorning. All became obliviousof how the time passed. Andwith the dawning of a newday the festival of colours andmusic came to a close. ShriHari went for his morningablutions to the nearby riverwith his sadhus and devotees.The devotees and people ofBotad were happy andthrilled by the celebration and music.

On the same day Gangaram Malla (wrestler),his son Madhavaji and other wrestlers arrivedfrom Bhuj. They bowed and touched the holy feetof Shriji Maharaj. Maharaj asked, “Gangaram,these Kathi darbars are skilled at wielding thesword but they do not know the art of wrestling.Exhibit your skills for all to see.”

On Shri Hari’s command Gangaram and histeam got ready to perform. Maharaj called DahaKhachar and instructed him, “On their wrestlingarena they have sand to absorb their fall. Buthere it is hard, so place some mattresses.” Gan-garam tried to dissuade Daha Khachar,“Maharaj, there is no need for any mattresses.Our bodies are tough and can bear the fallsbecause of our wrestling practices.”

The programme commenced with a boutbetween Gangaram and his son, Madhavji. Dur-ing the encounter neither could floor eachother. Shri Hari and the audience watched withbated breath. Finally, both the father and sonemerged victors from the bout. Maharaj wasimpressed by Madhavji’s tenacity and skill. Thenthe other wrestlers too displayed their prowess,and everyone appreciated and applauded theirtalent. Maharaj called Bhaga Doshi anddeclared, “We should offer gifts to thesewrestlers.” But Gangaram interjected, “Maharaj,the only gift we desire is that you come andbless the land of Kutch. For the last seven to

eight years you have beenskirting Kutch. So have mercyand compassion upon us.”

Shri Hari assured, “Gan-garam, the devotees of Kutchare always in my heart. I avoidthose who transgress moralinjunctions. You all abide bymoral disciplines. I will fulfilyour wish and pay a visit toKutch.”

Maharaj took lunch atHamir Khachar’s house. The

meal of dudhpak, puri, ghari, barfi and otheritems were offered by him. His son, DahaKhachar, pressed Maharaj to eat more. Shri Harisaid, “You are asking me to eat more but go andmake sure that the devotees with me are wellfed.” Daha Khachar assured Maharaj, “BhagaDoshi is taking good care of them.” Maharajapproved instantly, “Then there won’t be anylapse at all.” Then Maharaj praised BhagaDoshi’s service, “This time, he disregarded hisphysical comforts in serving all. He was alwaysready and alert regardless of the time duringday or night.” At that moment Bhaga Doshientered. While prostrating he spoke appreciat-ingly, “Maharaj, by your grace all is well. Yourparty has been fed to their hearts content.” ShriHari expressed his joy and blessed Bhaga Doshiby placing his hands on his head. “Sheth, youhave served splendidly this time. Therefore askfor a boon.” At this Bhaga Doshi became emo-tional. He replied, “Maharaj, by your grace I amwell-off and well known. But my mind is not inthese material achievements. I ask that mymind and heart forever remain engaged in yourdivine form, and that they do not get enticed byany material things.”

Shri Hari was pleased and blessed him,“Sheth, by virtue of your service you havereceived what you have prayed for. By my graceyour mind will not be entrapped in other things.Now, do you wish to ask for anything else?”

April 2009 ◆ Swaminarayan Bliss 5

I ask

that my mind and

heart forever remain

engaged in your divine

form, and that they

do not get enticed by

any material

things.


Bhaga Doshi prayed,“Maharaj, may my childrenand their future generationsbe always attached to you outof love. And may they perceiveyour presence and divinity inyour lineage of successors.”

Shri Hari rectified BhagaDoshi’s words, “Sheth, house-holders have a lineage, where-as I am a renunciant. Howev-er, my successors are those who are wedded toand spread ekantik dharma, and have resolutefaith in me. They are my kin and relatives.”

Bhaga Doshi failed to understand the pur-port of Maharaj’s words. But Shri Hari hadrevealed the attributes of his true successor.Then Shriji Maharaj and his sadhus visited thehouse of Bhaga Doshi. The latter performed anelaborate puja of Maharaj and offered dhotis tothe sadhus and parshads. To others he gavedonations befitting their status. Then Maharajsaid, “Sheth, was the Fuldol festival celebratedin accordance with your wish?”

Bhaga Sheth replied humbly, “Maharaj, mywishes are trifle and small. It is you who hadmagnified them and celebrated it in a grand,unprecendented manner and magnitude. DahaKhachar is also pleased beyond measure. Andthat is why he uttered that you should celebrateanother festival in Botad on such a scale.” ShriHari simply smiled and said that he wished toleave and permit others to return to theirhomes. In response Monji Pandya stood up star-tled. He prayed to Shri Hari, “Maharaj, tomor-row I have arranged a meal for you and every-one else. I will not let you go today. You’ll haveto come and dine with the entire following.”Shri Hari agreed, but asked, “You want theentire group with me to stay behind?” Monjireplied affirmatively, “They are all a part of you.I do not wish to exclude them.” Maharaj washappy with Pandya’s understanding, and added,“Pandya, you have grasped my glory and mes-

sage correctly. I do not preferto be alone and bereft of mydevotees. Those who under-stand the glory of my devo-tees, also understand mygreatness.” Shri Hari agreed tohis request.

The next day Maharaj wason his way to Monji Pandya’shouse for his meal. He cameacross Bogha Luhar’s house.

The latter had readied a bed in his verandah. Hehad wished that Maharaj would come and sit onit. Shri Hari entered his house and sat on his bed.Bogha Luhar was pleased. Then Maharaj told himthat he had sanctified his house. But Boghahumbly said, “Maharaj, how can you leave likethis. I wish to apply kumkum on your foreheadand do puja, and offer sugar crystals for prasad.Here, please have one piece and give the rest tothe others.” After fulfilling his wish Maharaj toldBogha, “I have taken a meal at your place.” Boghawas overwhelmed by Maharaj’s grace.

Shri Hari came to Monji Pandya’s house forlunch. When Maharaj finished eating he person-ally served food to the sadhus and then to DadaKhachar and others. Finally, Maharaj returnedto Daha Khachar’s darbar to make preparationsfor his departure. The Kathi devotees, who hadcome with him, were ready on their horses. ShriHari mounted on Manki and the music bandstarted playing a farewell tune. Everyone fol-lowed Shriji Maharaj and his entourage to seethem off. Maharaj exited through the gate ofTajpur and arrived by a stepwell near Senthali.Unexpectedly, Maharaj dismounted and sat on ahuge boulder. He blessed all the devotees andinstructed, “Now you may all leave for yourrespective villages and towns.” He also told thedevotees of Botad to return to their homes.Then Shriji Maharaj, his sadhus, Dada Khacharand other darbars travelled to Gadhpur.

◆

My

successors

are those who are

wedded to and spread

ekantik dharma,

and have resolute

faith in me.


1. On the way from Bandhia to Pipaliya, ShriHari said, “If a true sadhu is walking, then eventhe contact of the breeze he generates grantsmoksha. Even if the ignorant or irreligious bind,beat or insult him, he will not complain. Heonly wishes for the good of all. One who dis-pleases such a sadhu is merely cutting his ownneck. The Vedas describe many sins, but there isno sin greater than to commit the droh of asadhu.”

2. In Mankuva, Shri Hari said, “The sadhusand devotees are the form of Akshardham. Ifone develops abhav for them, then one fallsfrom the path of (eternal) Akshardham, whereTime has no entry. Those who develop abhavare not able to enter Akshardham. Even if allthe sadhus and devotees help him, he is unableto find Akshardham. The fault of taking abhavis the biggest of all. Taking abhav of devotees iseven more harmful than the faults of lust, angerand greed.

“Despite offering bhakti, one who considerssadhus and devotees as insignificant may beoffering bhakti, but I do not consider him as adevotee. One who does not respect devotees,considers sadhus as mere beggars, and despitenot having any virtues believes himself to beextremely great never develops any virtues. Onewho does not appreciate the greatness of oth-ers, how long will his own greatness remain?”

3. In Mankuva, Shri Hari said, “Those whobelieve that even maligning a devotee slightly isa grave mistake, and that until such abhav is

removed the jiva suffers the miseries of hell – (Iask you to) come and touch my feet. Do not bedishonest. Dishonesty will not remain unnoticedin one’s behaviour. One’s own actions are thetrue test of one’s identity.”

4. At the residence of Jiva Khachar in Gad-hada, Shri Hari said, “When a ‘devotee’ is underthe influence of evil, he perceives faults in allother devotees, and falls from satsang. The life-tree of such a wicked person who takes abhavof devotees rots from the roots and perishes.The rot in the form of abhav destroys such aperson from within. A devotee who fears takingabhav of others, and understands the glory ofall other devotees never speaks derogatorily.Such a devotee is never affected by evil influ-ences. However, if one maintains a liking for lis-tening to talks about the abhav of others, thenthere is no guarantee about one’s future.”

5. One who wants to sustain satsang right uptodeath should learn from the ways of the greatdevotees of the past. Without learning theseways, one may practice satsang for countlessyears, but will not progress. Both sadhus andhouseholders should take note of this fact. Onewho understands this talk will daily progress insatsang and attain virtues. This talk I haverevealed is highest of all. Only those who practicesatsang will be able to understand it and will thenhave nothing more left to attain. This satsang isthe highest chintamani. There is no chintamaniother than this. This principle is understood bythe wise, but others do not even recognize it.” ◆

Abhav-Avgun, DrohFirst one develops a dislike (abhav), then one starts to criticize (avgun) and

finally one does not hesitate to openly malign (droh). If one’s focus on the glory of God,his devotees and Satsang is not maintained, these are the stages through which one may pass,

ultimately leading to one’s own fall from the spiritual path. In the Haricharitramrut Sagar,Bhagwan Swaminarayan describes the dangers of seeing faults in others and

teaches how to avoid such malicious behaviour.

ETERNAL WISDOM: TRANSLATION: SADHU AMRUTVIJAYDAS


Have you ever thought about thesecret of life after death? One whodoes will be able to think more

deeply about life. This is shown in the KathaUpanishad (Kathopanishad). This thoughtflashed to a young child, causing him to keenlydesire to attain that secret. He then reached thedoors of death. He patiently persevered to dis-cover the secret of that which exists after death.In fact, Death himself had to reveal the secretsof life after death. And finally, only when thatsecret was revealed, was the boy satisfied. Thestory of this Upanishad is extremely captivatingand whoever reads it starts to think: Truly! TheKathopanishad gives one an experience of liber-ation whilst still alive.

INTRODUCTIONThere is a shãkhã (branch) of the Krishna

Yajurveda called ‘Katha’. This Upanishad iswithin that shãkhã, therefore it is called the‘Katha Upanishad’. This Upanishad is spreadacross two chapters, called adhyãyas, each withthree sub-chapters, called vallis. Thus, con-tained within the six vallis of the Katha Upan-ishad, we find clear and simple precepts onbrahmavidya through the story of Nachiketa.

THE STORYA rishi named Vajashravas performed a Vish-

wajit Yagna. At the conclusion of this yagna,one has to give one’s all in donation.Vajashravas started donating to the Brahminsaccordingly. He began to donate his cows; weakcows as well as strong, healthy ones.Vajashravas’s son, Nachiketa, noticed this.Although young, he was mature in understand-

The KathopanishadTHE SECRET OF LIFE AFTER DEATH

PHILOSOPHY – SWAMINARAYAN VEDANTA: GUJARATI TEXT: SADHU BHADRESHDAS TRANSLATION: SADHU PARAMVIVEKDAS


ing, knowledge and faith. He knew that after ayagna cows should indeed be donated, and itwould be wrong not to do so. But giving awaythings that are a burden to oneself is not dona-tion. Instead the giver himself becomes misfor-tuned. The finest and dearest things should bedonated. This donation of weak cows by myfather is not proper: “¬ËÃÙŒ∑§Ê ¡ÇœÃÎáÊÊ ŒÈÇœŒÙ„UÊÁŸÁ⁄UÁãº˝ÿÊ—– •ŸãŒÊ ŸÊ◊ Ã ‹Ù∑§ÊSÃÊŸ˜ ‚ ªë¿UÁÃ ÃÊ ŒŒÃ˜H” –‘Pitodakã jagdhatrunã dugdhadohã nirindriyãhã.Anandã nãma te lokãstãn sa gachchhati tãdadat.’ – ‘One who donates cows that cannoteven drink water, cannot eat grass, cannot evengive milk and have aged, attains the loka(realm) named ‘Anandã’, i.e. ‘where there is nobliss’ (Katha Upanishad 1/1/3). Nachiketathought that by giving such worthless dona-tions, his father will also attain such a misery-filled loka. With such feelings, Nachiketa, whocared for his father, was pained deeply. To stophis father’s undesirable actions, he asked, “∑§S◊Ò◊Ê¢ ŒÊSÿ‚ËÁÃ” – ‘Kasmai mãm dãsyasi-iti’ – ‘OFather! I am also a part of your wealth. Whomwill you give me to?’ (Katha Upanishad:1/1/4.) His father did not reply. Nachiketarepeated the question, ‘Father! Whom will yougive me to?’ His father stilled paid no attention.

When Nachiketa asked for the third time hisfather became angry and said, “◊Îàÿfl àflÊ ŒŒÊ◊ËÁÃ”– ‘Mrutyave tvã dadãmeeti.’ – ‘I give you toDeath’ (Katha Upanishad: 1/1/4). This sentencewas meant to convey the message, ‘Go away,don’t bother me right now.’ But Nachiketa wasan ideal son and he thought that regardless ofthe fact that his father had said this in a fit ofanger, his words should not go unobeyed.Hence, Nachiketa decided to go to the god of


Death, Yama Raja. Hisfather found out and triedto stop him. However,Nachiketa felt that hisfather was trying to stophim due to the fear ofdeath. He dumbfoundedhis father with an eternaltruth. He said, “•ŸÈ¬‡ÿ ÿÕÊ¬Ífl¸ ¬˝ÁÃ¬‡ÿ ÃÕÊ˘¬⁄U– ‚SÿÁ◊fl◊àÿ¸— ¬ëÿÃ ‚SÿÁ◊flÊ¡ÊÿÃ ¬ÈŸ—H”– ‘Anupashya yathã purvepratipshya tathã’pare.Sassyamiva martyahapachyate sassyamivãjãyatepunaha.’ – ‘O father! Thosebefore us have all died. Those present and thosein the future will also die. Because we are mor-tals, like plants we grow and die. So don’tworry, think about the tendency of death andlet me do as you said’ (Katha Upanishad:1/1/6). His father gave him permission.Nachiketa set off towards the palace of YamaRaja.

THREE BOONS TO A UNIQUE GUESTNachiketa reached the palace of Yama Raja

only to find that Yama Raja was away. He wait-ed for three days without any food or water forYama Raja to return. On the day after the thirdnight, Yama Raja arrived. His old servantsinformed him of the unique young guest andsuggested that he provide him some hospitality.Yama Raja did so. He pleased the child withwater to wash his feet, flowers, a meal, etc. Healso made a request, “ÁÃdÙ ⁄UÊòÊËÿ¸ŒflÊà‚Ëª¸Î„U ◊˘Ÿ‡ŸŸ˜’˝rÊÔÛÊÁÃÁÕŸ¸◊Sÿ—– Ÿ◊SÃ˘SÃÈ ’˝rÊÔŸ˜ SflÁSÃ ◊˘SÃÈ ÃS◊Êà¬˝ÁÃòÊËãfl⁄UÊãflÎáÊËcflH” – ‘Tisro rãtriryadavãtsirgruhe me’-nashnan brahmannatithirnamasyaha. Namaste’s-tu brahman svasti me’stu tasmãtprati trinvarãn-vrunishva.’ – ‘O Brahmin child! You are worthyof being offered prostrations. You have come tomy palace as a guest. I am pained that you hadto spend three nights without any food or

water. This was a gravemistake, since a guestshould be well lookedafter. Therefore, O Brah-min! For my offence to beforgiven and that I may beliberated, I bow to youand request that you askfor three boons in returnfor the three nights youspent fasting’ (KathaUpanishad: 1/1/9).

THE FIRST BOONPleased with Yama

Raja’s generosity, theyoung Brahmin, Nachiketa, asked for his firstboon, “‡ÊÊãÃ‚¢∑§À¬— ‚È◊ŸÊ ÿÕÊ SÿÊŒ˜ flËÃ◊ãÿÈªı¸Ã◊Ù ◊Ê˘Á÷◊ÎàÿÙ– àflà¬˝‚ÎCÔU◊˜ ◊Ê˘Á÷flŒà¬˝ÃËÃ ∞ÃÃ˜ òÊÿÊáÊÊ¢ ¬˝Õ◊¢ fl⁄¢U flÎáÊH”– ‘Shãntasankalpaha sumanã yathã syãd veeta-manyurgautamo mã’bhi mrutyo. Tvatprasrush-tam mã’bhivadetprateeta etat trayãnãmprathamam varam vrune.’ – ‘O Death! Let all myfather’s thoughts come to rest. Let him bepleased with me and free of anger towards me.When I leave you and go home, let him recog-nize me as “his son”. Let him talk to me withthe same love and affection as he did before.This is the first of the three boons that I ask for’(Katha Upanishad: 1/1/10).

What pure feelings the child has for hisfather! He had surrendered himself to death tostop his father’s liberation being ruined. He alsounderstood the pain that his father must befeeling due to this incident. Therefore we seeNachiketa’s love for his father expressed here.

Hearing this, Yama was delighted, since atsuch a young age he had asked for somethingwhich even elders would not have thought of.Pleased, Yama Raja granted him his first wish.

THE SECOND BOONBefore asking for the second boon, the intel-

ligent Nachiketa clarified, “Sflª¸ ‹Ù∑§ Ÿ ÷ÿ¢

O father!

Those before us have all

died. Those present and

those in the future will also

die. Because we are mortals,

like plants we grow and die.

So don’t worry, think about

the tendency of death and

let me do as you said.

- Katha Upanishad: 1/1/6


Á∑¢§øŸÊÁSÃ Ÿ ÃòÊ àfl¢ Ÿ ¡⁄UÿÊ Á’÷ÁÃ– ©U÷ ÃËàfl¸Ê˘‡ÊŸÊÿÊÁ¬¬Ê‚‡ÊÙ∑§ÊÁÃªÙ ◊ÙŒÃ Sflª¸‹Ù∑§H” – ‘Svarge loke na bhayamkinchanãsti na tatra tvam na jarayã bibheti.Ubhe teertvãshanãyãpipãse shokãtigo modatesvargaloke.’ (The word svarge refers to theabode of Paramatma.) – ‘O Death! There is nofear in the abode of Paramatma. Even you,Death, are not there. Therefore there is no fearof things like old age. In Paramatma’s abodethere are not even any bodily feelings likehunger and thirst. It is a place full of supremebliss. Therefore, muktas (liberated jivas) whoare above all misery experience bliss there’(Katha Upanishad: 1/1/12). Hence, “‚ àfl◊ÁÇŸ¢SflÇÿ¸◊äÿÁ· ◊ÎàÿÙ ¬˝’˝ÍÁ„U àfl° üÊgœÊŸÊÿ ◊sÔ◊˜–” – ‘Sa tvam-agnim svargyamadhyeshi mrutyo prabruhi tvamshraddhãnãya mahyam.’ – ‘O Yama Raja! Youknow agnividya by which one can attain thatabode of Paramatma, teach it to me’ (KathaUpanishad: 1/1/13). “∞ÃŒ˜ ÁmÃËÿŸ flÎáÊ fl⁄UáÊ” – ‘Etaddviteeyena vrune varena.’ – ‘This is what I askfor as my second boon’ (Katha Upanishad:1/1/13). Yama Raja readily agreed and becamea teacher. He taught him agnividya. One is natu-rally attentive in matters for which one haskeen interest. Therefore, Nachiketa repeatedwhatever he was taught. The teacher’s heartwas won over! Yama Raja showed his pleasureby saying, “ÃflÒfl ŸÊêŸÊ ÷ÁflÃÊÿ◊ÁÇŸ— ‚Îæ˜U∑§Ê¢ ø◊Ê◊Ÿ∑§M§¬Ê¢ªÎ„UÊáÊ” – ‘Tavaiva nãmnã bhavitãyamagnihi srunk-ãm chemãmanekaroopãm.’ – ‘From now on, thisagnividya that I have taught you will be knownby your name. And here, have this beautifulgarland of coloured gems’ (Katha Upanishad:1/1/16). This was an additional blessing. Onewho is nirlobhi (free from greed) gets such ben-efits without any endeavour. But Nachiketamerely showed his gratitude; he did not care forthe garland of gems. Indeed, as a result of YamaRaja’s boon, this knowledge is known by thename ‘Nachiket Agnividya’.

THE THIRD BOONAsking for the third boon, Nachiketa says,

“ÿÿ¢ ¬˝Ã ÁflÁøÁ∑§à‚Ê ◊ŸÈcÿ˘SÃËàÿ∑§ ŸÊÿ◊SÃËÁÃ øÒ∑§–∞ÃÁmlÊ◊ŸÈÁ‡ÊCÔUSàflÿÊ˘„¢U fl⁄UÊáÊÊ◊· fl⁄USÃÎÃËÿ—H” – ‘Yeyamprete vichikitsã manushhye’steetyeke nãyamas-teeti chaike. Etadvidyãmanushishtastvayã’hamvarãnãmesha varastruteeyaha.’ – ‘O Yama Raja!There is one discussion that arises time andtime again in the world and that is regardingmatters after death. Some say there is nothingafter death. Some say that there is somethingafter death. Please give me a clear decision onthis matter. This is the third boon I ask for’(Katha Upanishad: 1/1/20).

Before we proceed further it is worthy tonote that Nachiketa did not ask this questionbecause he doubted whether there was some-thing after death or not. This is clearly reflectedfrom his talks to Yama Raja in his previousboon. His reason for asking is that the commonperson is generally baffled on hearing contradic-tory things. Sometimes, so called intelligentpeople, due to their arrogance, mislead gulliblepeople with false logic. They confuse people bycreating doubts regarding accepted facts byclaiming that they are blind faith, a matter ofsentimentalism or false. Thus, Nachiketarequests, ‘Therefore, O Yama Raja! You are awise and skilled orator. Whatever you approvewill be accepted by all. The true principle willbe revealed by your words. People will also rec-ognize what is false. They will identify emptyshows of words and webs of logic. People’s con-viction in the truth will become stronger. There-fore, O Death! You yourself explain to me thesecrets of life after death.’ This is Nachiketa’snoble and humble request.

COMPETENCE – THE ELIGIBILITY TESTYama Raja was extremely impressed by this

request. Indeed, Yama Raja knew how manysecrets this young child had asked the solutionsfor in this one boon. There was no option oralternative but to reveal the heart of spirituality.The lofty mental attitude and intellect ofNachiketa, (who at first seemed a mere child)


had already been experienced. Nevertheless, inaccordance with the established traditions,Yama Raja decided to test Nachiketa’s eligibilityand only then teach him the principles.

Yama Raja said, “ŒflÒ⁄UòÊÊÁ¬ ÁflÁøÁ∑§Áà‚Ã¢ ¬È⁄UÊ Ÿ Á„U‚ÈÁflôÊÿ◊áÊÈ⁄U· œ◊¸—– •ãÿ¢ fl⁄¢U ŸÁø∑§ÃÙ flÎáÊËcfl ◊Ê ◊Ù¬⁄UÙà‚Ë⁄UÁÃ◊Ê ‚Î¡ÒŸ◊˜H” – ‘Devairatrãpi vichikitsitam purã nahi suvigneyamanuresha dharmaha. Anyam varamNachiketo vruneeshva mã moparotseerati mã sru-jainam.’ – ‘Nachiketa! Ask for something else.What you want to know is very subtle. Even thedevas have struggled to understand this matter.You are still a child. This will not be easy tounderstand. Ask for something else’ (KathaUpanishad: 1/1/21). In this way, he firstshowed him the difficulty of the topic. But, asthough attaining some new enthusiasm fromthis matter, Nachiketa said, “ŒflÒ⁄UòÊÊÁ¬ ÁflÁøÁ∑§Áà‚Ã¢Á∑§‹ àfl¢ ø ◊ÎàÿÙ ÿãŸ ‚ÈÁflôÊÿ◊ÊàÕ–” – ‘Devairatrãpivichikitsitam kila tvam cha mrutyo yanna suvi-gneyamãttha.’ – ‘O Death! What you said hasonly increased my curiosity further. There mustbe some great secret hidden in something thateven the devas struggle to attain. Therefore,even if the matter is subtle, I want to know it’(Katha Upanishad: 1/1/22). Then Nachiketacontinues to address Yama Raja, “flÄÃÊ øÊSÿ Á∑§‹àflÊŒÎªãÿÙ Ÿ ‹èÿ—” – ‘Vaktã chãsya tvãdruganyo nalabhyaha.’ – ‘When will I ever find a speaker ofyour calibre, who can simply explain the deep-est principles lucidly?’ (Katha Upanishad:1/1/22.) Therefore, “ŸÊãÿÙ fl⁄USÃÈÀÿ ∞ÃSÿ ∑§ÁpÃ˜” –‘Nãnyo varastulya etasya kashchit’ – ‘I do notfeel that there is anything else worth asking forinstead of this. Therefore give me only this’(Katha Upanishad: 1/1/2).

Yama Raja had by now realized the eagernessof the child. Yet he felt that the test should con-tinue. Brahmavidyã can only be digested by onewho is ãtmãrup (controlled by his ãtmã) not byone who is controlled by his indriyas (senses).Thinking this, he tried to tempt him with otherenticing things: “‡ÊÃÊÿÈ·— ¬ÈòÊ¬ıòÊÊãflÎáÊËcfl ’„ÍUã¬‡ÊÍŸ˜„UÁSÃÁ„U⁄Uáÿ◊EÊŸ˜– ÷Í◊◊¸„UŒÊÿÃŸ¢ flÎáÊËcfl Sflÿ¢ ø ¡Ëfl ‡Ê⁄UŒÙ

ÿÊflÁŒë¿UÁ‚H” – ‘Shatãyushaha putrapautrãn-vruneeshva bahoonpashoon hastihiranyamashvãn.Bhoomermahadãyatanam vruneeshva svayam chajeeva sharado yãvadichchhasi.’ – ‘O Nachiketa! Askfor progeny, fame, grandeur and a lifetime of ahundred years. Ask for abundant elephants, hors-es, etc. Ask for gold or a lot of land. Not only that,ask to live as long as you wish’ (Katha Upanishad:1/1/23). And then Yama Raja continues, “ŸÁø∑§ÃÙ!◊⁄UáÊ¢ ◊Ê˘ŸÈ¬˝ÊˇÊË—” – ‘Nachiketo! maranam mã’nuprãk-sheehee.’ – ‘Nachiketa! Don’t ask about mattersafter death’ (Katha Upanishad: 1/1/25). Further,Yama Raja adds, “∞ÃûÊÈÀÿ¢ ÿÁŒ ◊ãÿ‚ fl⁄¢U flÎáÊËcfl ÁflûÊ¢Áø⁄U¡ËÁfl∑§Ê¢ ø– ◊„UÊ÷Í◊ı ŸÁø∑§ÃSàfl◊Áœ ∑§Ê◊ÊŸÊ¢ àflÊ ∑§Ê◊÷Ê¡¢∑§⁄UÙÁ◊H” – ‘Etattulyam yadi manyase varamvruneeshva vittam chirajeevikãm cha.Mahãbhoomau Nachiketastvamedhi kãmãnãm tvãkãmabhãjam karomi.’ – ‘Moreover, O child! Foryour boon ask for anything similar to what I havetold you. I will make you wealthy. Nachiketa! Ifyou ask, I will make you the king of the world.You will be the Lord of all. Whatever you wantfrom this world, I will bring before you’ (KathaUpanishad: 1/1/24).

Yama Raja continues with generous and glam-orous offers, “ÿ ÿ ∑§Ê◊Ê ŒÈ‹¸÷Ê ◊àÿ¸‹Ù∑§ ‚fl¸ÊŸ˜ ∑§Ê◊Ê°‡¿UãŒÃ—¬˝ÊÕ¸ÿSfl– ß◊Ê ⁄UÊ◊Ê— ‚⁄UÕÊ— ‚ÃÍÿ¸Ê Ÿ „UËŒÎ‡ÊÊ ‹ê÷ŸËÿÊ ◊ŸÈcÿÒ—–•ÊÁ÷◊¸à¬˝ûÊÊÁ÷— ¬Á⁄UøÊ⁄UÿSfl ŸÁø∑§ÃÙ ◊⁄UáÊ¢ ◊Ê˘ŸÈ¬˝ÊˇÊË—H” – ‘Yeye kãmã durlabhã martyaloke sarvãn kãmãnshch-handataha prãrthayasva. Imã rãmãhã sarathãhãsatooryã na heedrushã lambhaneeyã manushhyai-hi. Ãbhirmatprattãbhihi parichãrayasva Nachiketomaranam mã’nuprãksheehee.’ – ‘Ask as you wishfor whatever is difficult to attain in this world forenjoyment as you wish. These beautiful women(on this chariot) which no man can attain, I willlet you attain. But, O Nachiketa! The path afterdeath is imperceptible, above logic, and hard toattain; therefore do not ask for that’ (KathaUpanishad: 1/1/25).

Yama Raja tested him in every possible way.He offered women, wealth, power and manyother things. What was Nachiketa’s response toall of this? The answer he gave was forever

etched in the golden pages of Indian history.Here is the response of the child Nachiketa,“EÙ÷ÊflÊ ◊àÿ¸Sÿ ÿŒãÃ∑Ò§ÃÃ˜ ‚fl¸¥Áº˝ÿÊáÊÊ¢ ¡⁄Uÿ¢ÁÃ Ã¡—– •Á¬ ‚flZ¡ËÁflÃ◊À¬◊fl ÃflÒfl flÊ„UÊSÃfl ŸÎàÿªËÃH” – ‘Shvobhãvãmartyasya yadantakaitat sarvendriyãnãmjarayanti tejaha. Api sarvam jeevitamalpamevatavaiva vãhãstava nrutyageete’ (Katha Upan-ishad: 1/1/26). The essence of this stanza is: ‘ODeath! We are all mortal humans. Everythingyou have told me to ask for – sons, animals,wealth, beautiful women, etc. are all “EÙ÷ÊflÊ—” –shvobhãvãhã – inexistent tomorrow. None ofthis will remain tomorrow. You yourself are theone that brings an end to them all. Moreover,attractive women and other pleasures that yousuggest I ask for weaken the organs of knowl-edge and action. As a result, one has to endurefatigue and depression. O Death, it is also a factthat even if one enjoys such (mundane) plea-sures for a lifetime one will still not be satisfied.How can indulging in pleasures satisfy desire?You tell me to ask for a long life, but comparedto Time itself it will still seem fractional.

‘Therefore, O Yama Raja, keep your tempo-ral, misery-giving and unfulfilling elephants,horses and other means of enjoyment to your-self. I do not want them.’

Also, Yama Raja had suggested that Nachike-ta ask for ‘ÁflûÊ’ – vitta – i.e. wealth, and to liveas long as he desires. Nachiketa countered thatwith the words, “Ÿ ÁflûÊŸ Ã¬¸áÊËÿÙ ◊ŸÈcÿÙ ‹åSÿÊ◊„UÁflûÊ◊º˝ÊÄc◊ øûflÊ– ¡ËÁflcÿÊ◊Ù ÿÊflŒËÁ‡ÊcÿÁ‚ àfl◊˜–” – ‘Navittena tarpaneeyo manushyo lapsyãmahe vitta-madrãkshma chettvã. Jeevishyãmoyãvadeeshishyasi tvam.’ – ‘Who has ever beensatisfied by wealth! And in any case, the meritgained by having your darshan I will attain thatalso. Furthermore, how long one lives is in yourvery hands. Therefore, if you are pleased, whyshould I worry about that’ (Katha Upanishad:1/1/27). Hence, Nachiketa says, “ÿÁS◊ÁÛÊŒ¢ÁflÁøÁ∑§à‚ÁãÃ ◊ÎàÿÙ ÿà‚Êê¬⁄UÊÿ ◊„UÁÃ ’˝ÍÁ„U ŸSÃÃ˜– ÿÙ˘ÿ¢ fl⁄UÙªÍ…U◊ŸÈ¬˝ÁflCÔUÙ ŸÊãÿ¢ ÃS◊ÊÛÊÁø∑§ÃÊ flÎáÊËÃH” – ‘Yasminnidamvichikitsanti mrutyo yatsãmparãye mahati broohi

nastat. Yoyam varo goodhamanupravishtonãnyam tasmãnnachiketã vruneete.’ – ‘O YamaRaja! Give me the solution to the matter athand regarding what happens after death. Thatis all; there is nothing else that Nachiketawants’ (Katha Upanishad: 1/1/29). Emphasiz-ing his wish with such determination, Nachiketabecame silent.

Yama Raja was impressed by Nachiketa’sdetermination and maturity. He was momentari-ly confused as to how to praise the noble child.What he then said shows the impressionNachiketa had left on him. He said, “üÊÿp ¬˝ÿp◊ŸÈcÿ◊Ã— Ãı ‚ê¬⁄UËàÿ ÁflÁflŸÁQ§ œË⁄U—– üÊÿÙ Á„U œË⁄UÙ˘Á÷ ¬˝ÿ‚ÙflÎáÊËÃ ¬˝ÿÙ ◊ãŒÙ ÿÙªˇÊ◊ÊŒ˜ flÎáÊËÃH” – ‘Shreyashchapreyashcha manushyametaha tau sampareetyavivinakti dheeraha. Shreyo hi dheero’bhi preyasovruneete preyo mando yogakshemãd vruneete.’ –‘O Brahmin child! There are two paths fromtime eternal – one shreya and the other preya.The shreya path is that of liberation, and thepreya path is that of enjoying material plea-sures. Most people turn towards the preya path,i.e. they are diverted by the desire for materialenjoyment. Only a few who are steadfast andwise choose the right shreya path. But youastonish me.’ “‚ àfl¢ Á¬˝ÿÊÁã¬˝ÿM§¬Ê¢p ∑§Ê◊ÊŸ˜•Á÷äÿÊÿÛÊÁø∑§ÃÙ˘àÿdÊˇÊË—–”; “ÁfllÊ÷ËÁå‚Ÿ¢ ŸÁø∑§Ã‚¢ ◊ãÿ ŸàflÊ ∑§Ê◊Ê ’„UflÙ˘‹Ù‹È¬ãÃH” – ‘Sa tvam priyãnpriya-roopãnshcha kãmãn abhidhyãyannachiketo’tyas-rãksheehi.’ ‘Vidyãbheepsinam Nachiketasammanye na tvã kãmã bahavo’lolupanta.’ – ‘Youunderstand women, wealth and power, whichlure the mind and divert most, as insignificantand scorn them. I cannot see the slightest cov-etousness in you! You have passed the testNachiketa. You are truly eligible for brah-mavidya. Therefore come, I have decided thatthe third boon you have asked for, regardingthat after death, I will now explain to you’(Katha Upanishad: 1/2/3,4).

We shall see Yama Raja’s explanation in thenext installment.

◆


Afinancial catastrophe had been sim-mering through the weekend, withdesperate attempts to find a last-

minute suitor failing in vain. As Monday’s rush-hour commute ensued, the inevitable devasta-tion had become the focal point of the massmedia. The 158-year-old firm – which had sur-vived the darkest hours of financial history –crumbled and waved the white flag. As streamsof bewildered employees flowed out of thebuilding with personal possessions hastilypacked together in boxes, searching questionswere asked to those empowered with safe-guarding such organizations from adversity.

A stone thrown in a pond generates ripplesthat move ever outwardly. Thus, seldom are thenegligent actions of one individual exclusivelysuffered by the wrongdoer. A reckless driver, forexample, endangers the lives of the passengersinside the vehicle and pedestrians who inadver-tently suffer injuries or worse because of hiscareless driving. Political conflicts that lead twonations into military battle invariably inflict suf-fering to innocent civilians. Similarly, the effectsof the collapse of one of the world’s largestfinancial institutions brought great misery notonly to those who worked tirelessly for its pros-perity, but also to many more who were unre-lated directly to the company or even the finan-cial sector.

Irrespective of the debate that would natu-rally follow events of this magnitude, an appar-ent lack of discipline and control could not becountered as a material factor. Psychologistswill lend their expertise to scenarios of thisnature by offering an insight into the rationalebehind such irresponsible behaviour. The keyplayers of such powerful institutions make deci-sions to generate wealth. However, the urgency

PERSPECTIVES: UK KISHORE MANDAL

Is the Dollar Really Almighty…?



of generating large profits became a critical fac-tor. There is a culture of making large amountsof ‘fast money’ with significant risks.

The current global events in the financialand money markets are symptomatic of thegreed that is arguably the greatest currentthreat to modern civilization. Traders arerewarded based upon the size of the profits theyaccumulate on behalf of organizations, which inturn, face pressure from shareholders for largerdividends. Mediocrity is not acceptable intoday’s world and ‘contentment is not betterthan riches’. This paradigm change hasincreased rapidly in recent times and, from atheoretical perspective, has changed the lifestyleof individuals and the business model of banks.

There had been a growing trend in themajor world economies for banks to extendmortgages to people who could not affordthem. The business reasoning for this strategywas to generate profits at the expense of thesomewhat unsuspecting borrower. As part of thesame equation, borrowers were driven by thetemptations of materialism to live outside theirmeans. These borrowers borrowed more thanthey could afford, as they sought to own homesto satisfy their self-esteem and display them asa symbol of their status.

Thus, we have compounded greed, on thepart of the borrower and the lender. The loansthat banks entered into were then subsequently‘repackaged’ and sold. Should the borrowerdefault on his obligations, the banks were legal-ly empowered to repossess their homes. Imag-ine a car showroom, for example, with a num-ber of cars that are in a very poor state ofrepair, in a portfolio containing other vehiclesthat are relatively superior in quality. The trueextent of the stock of the business is camou-flaged, because these substandard motors arepart of the inventory – they may not be pur-chased and thus their value is disguisedamongst the more elite models.

A consequence of this capitalistic irresponsi-

bility resulted in borrowers defaulting on theirpayments, thereby exposing ‘greedy’ and irre-sponsible banks to huge bad debt and dwin-dling client deposits. The borrowers could notafford to repay, and so the banks suffered losseson these loans. As news of this situation filteredinto the media, customers became wary ofdepositing their money with these banks. Thiscaused a liquidity or ‘credit crunch’, a situationwhere a bank cannot sustain its operationsbecause its bad debt is more than the depositsin its books. House prices began to fall sharplyand the business model became unsustainable.Banks were unable to recoup their losses fromthe security that was offered for the loans, andthe gamble of being able to borrow largeamounts of money for an asset that wouldalways increase in value failed dramatically.

In response to this, many Western govern-ments are now bailing the failing banks by tak-ing over the bad debt (toxic investments) fromthem. In doing so, they are using the taxpayer’smoney. The same taxpayer who is now beingpunished did not enjoy the huge bonuses thatthe city workers used to make in good times.

In summary, poorer people who can bearlyafford decent meals are shouldering an evenbigger responsibility of carrying the City eliteson their shoulders. The same elites lived lavishlifestyles from the sweat of the poor when timeswhere good.

Bhagwan Swaminarayan states in the Shik-shapatri, “One should keep a daily record ofone’s expenditure and income and shouldalways live within one’s means….”

His sound financial principles, which addresseven modern financial problems, tackle the coreof this economic crisis for borrowers. Theresponsibility of monetary discipline rests withthe individual. The enticements for a lavishlifestyle are ever increasing – we face a constantonslaught of advertisements, enticing us tobelieve the lie of greed. The annual expenditureof advertising for children’s products in Ameri-


ca, for example, increased from $100 million in1980 to $15 billion in 2004.

Man’s innate desire for material wealth isfuelled by unscrupulous enterprises exploitinghis vulnerability. An endless availability of bor-rowing to satisfy the hedonistic wishes ofinstant gratification has transformed dreamsinto attainable objects, albeit synthetically. Whatwas once out of reach became readily available.This led to a false economy, in which propertiesand goods were acquired by those who couldnot afford such possessions.

The consequence that the world is seeing forindividuals is devastating. Repossessions ofhomes are at record levels, recorded at an aver-age of 124 homes per day in the United Kingdomalone. Families are being evicted from their lavishproperties because they cannot afford to pay theirmortgages. The average amount borrowed by anindividual outside of their mortgage is almost£5,000. An unknown author has poignantly stat-ed ‘Hindsight explains the injury that foresightwould have prevented’. The foresight is encom-passed within the words of BhagwanSwaminarayan. His principles were established toprevent families from suffering this pain.

One may naturally counter and suggest thata desire for wealth leads to such consequencesin the most extreme of circumstances, and thesequence of events that has lead to the modernfinancial crisis are unlikely to be repeated.However, as Pramukh Swami Maharaj states,“There is no reason to believe that money alonebrings happiness. One who is rich has manydangers to face. One who owns expensive pos-sessions is ever concerned about safeguardingsuch articles. Today, many have progressed andaccumulated wealth, yet with this comes theproblem of taxes that burdens the mind. Wealthand materialistic possessions yield initial happi-ness, but within them are intrinsic problems.Thus, even the rich are unhappy and that iswhy Tulsidas says happiness lies in God and hisholy Sadhu...”

The lessons to be learned from the words ofBhagwan Swaminarayan and Pramukh SwamiMaharaj are twofold: first, money is no surety oflasting and permanent happiness; moreover, itbrings associated unhappiness; and second, thedesire for material objects can lead one to borrowto satisfy one’s wishes, and in some cases, to bor-row an amount that one cannot afford to repay.This action ultimately yields unhappiness.

Pramukh Swami is a living embodiment ofdetachment. Dressed in orange robes andalways accompanied by the murti of Thakorji,he inspires youths to remove their desires forthe riches of this world and become engaged inthe devotion of God. He invariably reminds usthat we arrived on this earth without a penny,and will leave without taking any possessions.Although he underlines the problems associatedwith desire for wealth, he also guides people tofocus their energies on God, the provider of trueand lasting happiness.

Man has abandoned all notion of what isnecessary to survive, even to live comfortably.The requirements are now beyond what isrequired to sustain a healthy, prosperous life. Itis said, “The earth provides enough to satisfyevery man’s need, but not every man’s greed.”This discussion on individual carelessness andmisplaced priorities also applies to the largecorporations who have provided the means forslapdash individuals to embark upon their dan-gerous journey of debt.

BC Forbes, founder of the Forbes BusinessMagazine believes, “The man who has won mil-lions at the cost of his conscience is a failure.”The corporations who were recording massiverevenues from their ethically questionable prac-tises ultimately failed and brought many othersto their knees. Thus, the conclusion of the prin-ciples established by Bhagwan Swaminarayan isthat sometimes, when you hold out for every-thing, you walk away with nothing.

◆

Reconnect the Disconnection


Some time ago Dr. K.B. Kushal of theDayanand Institute of Education, Man-agement and Research was honoured

by the Indian Planetary Society with the presen-tation of a Lifetime Achievement Award. Onthat occasion, he spoke of the challenges of the21st century. In particular, he stressed thatknowledge, more than material wealth, is goingto be the most powerful asset. Already we knowhow important information and knowledge arein shaping the course of the economy of allnations, large and small.

He lamented that though in ancient Indiathere was recognition of knowledge, due to thecontinuous aggressions on the country over thelast 1000 years, it became disconnected and webecame lost, resulting in an era where we werelooked upon as an ignorant, backward society.

Indian civilization, which was based on the pil-lars of education, culture, research and healthcame to be described as a giant mass of peopleinhabiting a continent needing to be taught bythe Western world.

However, Dr. Kushal said that contrary toWestern propaganda and our own ignorance,knowledge has always been given a place ofprime importance. He referred to vidya andwhile he was speaking parallel thinking went onin my mind about what a great knowledge soci-ety our own civilization was in the past. Dr.Kushal, reminded us of ‘Jnãnam param balam’ –‘Knowledge is the greatest strength’ and astream of similar sayings. Sutras and coupletsbased on vidya started coming to my mind:

ÿ·Ê¢ Ÿ ÁfllÊ Ÿ Ã¬Ù Ÿ ŒÊŸ¢, ôÊÊŸ¢ Ÿ ‡ÊË‹¢ Ÿ ªÈáÊÙ Ÿ œ◊¸—–Ã ◊àÿ¸‹Ù∑§ ÷ÈÁfl ÷Ê⁄U ÷ÍÃÊ ◊ŸÈcÿM§¬áÊ ◊ÎªÊp⁄UÁãÃH

INDIAN HISTORY: DR. MOHANBHAI I. PATEL (D.SC)


“Those who lack wisdom, austerity, generosi-ty, character, virtues and dharma are a burdenon this earth and merely roam around like ani-mals.”

Chanakya has said:¬˝Õ◊ ŸÊÁ¡¸ÃÊ ÁfllÊ ÁmÃËÿ ŸÊÁ¡¸Ã¢ œŸ◊˜–ÃÎÃËÿ ŸÊÁ¡¸Ã¢ ¬Èáÿ¢ øÃÈÕ¸ Á∑¢§ ∑§Á⁄UcÿÁÃH

“One who does not acquire knowledge inchildhood, wealth in youth, merits in middleage, what will he achieve in old age?”

And how important was knowledge to us:ÁfllÊ ŸÊ◊ Ÿ⁄USÿ M§¬◊Áœ∑¢§ ¬˝ë¿UÛÊ-ªÈ#¢ œŸ¢ ÁfllÊ ÷Ùª∑§⁄UË ÿ‡Ê— ‚Èπ∑§⁄UË ÁfllÊ ªÈL§◊Ê¢ ªÈL§—–ÁfllÊ ’¢œÈ¡ŸÙ ÁflŒ‡Êª◊Ÿ ÁfllÊ ¬⁄¢U ŒÒflÃ¢ÁfllÊ ⁄UÊ¡‚È ¬ÍÖÿÃ Ÿ ÃÈ œŸ¢ ÁfllÊ-Áfl„UËŸ— ¬‡ÊÈ—H“Knowledge is a form of man – it is hidden

wealth; it brings pleasures, fame and happinessand it is the guru of all gurus. On foreign landsit is one’s friend; it is equal to the best of devas.Knowledge is revered in a king’s court, notwealth; a person without knowledge is like ananimal.”

Dr. Kushal spoke of our society havingalways been a knowledge society.

Somehow we got disconnected from ourpast. Now, when knowledge is such a greatsource of power, it is very pertinent and nec-essary that we connect back to our past togain inspiration. We must develop the fields ofscience, technology, economics, and others,not only for our own uplift but also to con-tribute to the world, as we were doing in thepast.

And what a glorious past it was!Chanakya gave the first treatize on political

science (Niti). He gave his first treatize on eco-nomics, Arthashastra, in 400 BCE – which ismore than 1,100 years prior to the father ofeconomics in the West, Adam Smith, who wroteWealth of Nations in 1776.

Chanakya says:¬ÈSÃ∑§·È ÁSÕÃÊ ÁfllÊ ¬⁄U„USÃ· ÿŒÈœŸ◊˜–∑§CÔU∑§Ê‹ ‚◊Èà¬ãŸ Ÿ‚Ê ÁfllÊ Ÿ ÃÈ œŸ◊˜H

“In times of need, knowledge stored away in

books is not knowledge and wealth in the handsof others is not wealth.”

Charak and Sushrut gave their writings onmedicine and surgery, respectively. Charak’streatizes on Ayurveda are still very good andbeing used in practice. Sushrut is known tohave performed more than 400 types of opera-tions including 23 delicate eye operations. Thiswas around 600 BCE.

Then there was Varahamihir whose studieshelped to calculate the distance between vari-ous planets and the earth, and who was also thefirst to use the words anu (atom) and paramanu(sub-atomic particle).

Around the sixth century CE Aryabhattcarried out new research and contributedsome new developments. The most importantwas calculating the relationship between thecircumference and diameter of a circle as3.141 (pi).

Kanad, who lived on the banks of the RiverNarmada, did research in atomic science. Baud-hayan’s Theorem, originally in Sanskrit, wastaught to the Greeks and later came to beknown as Pythagoras’ Theorem. Also, ournumerals from one to ten passed from us toEurope via the Arabs and so came to be knownas Arabic numerals. The zero was invented inIndia, without which present day mathematicsand computer science would not have been pos-sible. In fact, logarithms and algebra were alsodeveloped here in India and arithmetic wasalways given the highest importance in ourscriptures:

ÿÕÊ Á‡ÊπÊ ◊ÿÍ⁄UÊáÊÊ¢ »§ÁáŸÊ¢ ◊áÊÿÙ ÿÕÊ–ÃÕÊ flŒÊãÃ ‡ÊÊùÊáÊÊ¢ ªÁáÊÃ¢ ◊Íœ¸ÁŸ ÁSÕÃ◊˜H

“Just as a feather decorates the head of apeacock, a gem decorates the head of a snake,similarly, mathematics is the decoration ofVedanta and other Shastras.”

In the 12th century the scientistBhaskaracharya of Amravati, Maharashtra, wasthe first to observe the principle of gravitation.

(contd. on page 22)

Niyam,Nishchay, PakshNiyam,Nishchay, Paksh


What are the qualities of a staunchsatsangi? Shriji Maharaj describesa staunch satsangi as one who has

niyam, nishchay and paksh. Shriji Maharaj has laid down niyams in the

Shikshapatri. Some are common to all, someare specific for men, some for women, andsome for people of special status. To observethese niyams is the characteristic of a staunchsatsangi. It is not proper if one does not followthese niyams, to it is not proper. So sincerelyobserve the niyams Shriji Maharaj has given inthe Shikshapatri. To observe his niyams is ameasure of one’s staunchness and all who haveobserved them have earned the blessings ofGod. Niyams must be followed daily. But if oneobserves them one day and skips them the nextday and so on, then they will not bear fruit. Achild who goes to school daily will benefit,while one who does not attend will not.

Many Kathis Darbars travelled with Maharaj.Among them were Sura Khachar and SomlaKhachar. They decided to undertake a niyam, sothat Maharaj would be pleased. Thus, theypledged not to eat anything containing rice. Thenext day, a meal of tasty dudhpak (sweetenedmilk, rice and condiments) and malpuva wasprepared. All the sadhus and devotees sat downto eat and then Maharaj began to serve. Sura

and Somla looked at each other and said toeach other, “Today there is a feast of dudhpakand malpuva, and Maharaj himself is serving.How can we forego such an opportunity? Solet’s give up the niyam of not eating rice, andtake the niyam of not eating wheat instead.”Having changed their niyam, they consumed aheavy meal of dudhpak and malpuva.

The next day a delicious meal of sata andjalebi was prepared. Everyone sat down to eat.Sura and Somla thought, “These items containwheat. Yesterday we changed our pledge anddecided not to eat wheat. But now let’s switchback to our original pledge – not to eat rice.”

So, do not observe niyams in this manner.Fluctuating like this does not bring stability inobserving niyams. If there is a steady flow of water,even if it is just drop-by-drop, then it will developinto a large pool of water. But if you pour only abucketful occasionally, then it will all evaporate.

So a niyam is a niyam and should not be trans-gressed. Everyone must perform puja everymorning. If someone thinks, I’ll do it tomorrow, orthe day after, or in the evening or the afternoon,then the niyam will not be upheld. So it isMaharaj’s agna for all to bathe and do puja in themorning. Read one Vachanamrut and fiveSwamini Vato daily. Read the Shikshapatri, turnfive malas and offer five dandvats daily. One mustattend the Sunday assembly at the mandir, and asper Yogiji Maharaj’s agna reach there on time (atthe start). In fact, take your seat a few minutesbefore starts, and leave only after the arti. Thisway, one can be said to have obeyed the agna

Swamishri’s discourse during the eveningsatsang assembly in Gondal on

17 March 1999.

DISCOURSES: TRANSLATION: SADHU AMRUTVIJAYDAS


properly. Otherwise, by coming late, one maythink that the niyam has been observed, but notso for the entire duration. If someone comes tomeet you, bring them with you or tell them tocome later. But at that time it is Swami’s (YogijiMaharaj’s) agna, so reach the assembly on time.By following such niyams, one gets peace in life.

Then there is nischay. Nischay is the firm beliefthat Bhagwan Swaminarayan is supreme, theavatari of all avatars, the cause of all causes, theMaster of Akshardham, the form of PurushottamNarayan and he manifested on earth for thekalyan of the jivas. There is no difference betweenthe form in Akshardham and that which is here.There is not even the slightest trace of maya inhim. One should have nischay in God like one’sfirm conviction that a mango tree is a mango treeand a neem tree is a neem tree. Even if one isawakened from deep sleep this conviction shouldpersist. Simiarly, the conviction for Shriji Maharajmust remain. No matter what actions he performsor what he says, but he is divine. He is totally pureand he has no prejudices. This firm belief mustremain forever. But if one day one praises and thenext day one doubts, that is not true nischay.

Alaiya Khachar, at first understood this gloryand brought 2000 into satsang, convincing themthat by having refuge in Maharaj they willattain moksha. Then he changed and began crit-icizing Maharaj, claiming that he is not God,but a false Brahmin and that no one should goto Gadhada. In the Vachanamrut Maharaj hassaid that one who does this will not experiencepeace. Swami says that such a person does nothave true nischay. So, once nischay is firmlyestablished it must never waver. A mango treemay not bear mangos, but it is still a mangotree – that is its original nature. There is nochange in that. So, one may or may not expe-tence miracles, one’s wishes may or may not befulfilled, but still Shriji Maharaj is God. Justbecause he may not fulfil one’s wishes does notmean he is not God. Even if he does not fulfilone’s wishes, whatever he does is for one’s

good. By fulfilling one’s wishes there may crisedifficulties or miseries. So, no matter whathardships one faces, one’s nischay must be firm.All those who have had unwavering nischayhave never had any problems.

If one is facing death and God is there beforeyou, then not to think ‘Why doesn’t God protectme?’ is true nischay. It reflects the belief thatwhatever he does is for my ultimate good.

Prahlad faced many hardships. His fathertried to kill him, but Prahlad’s nischay did notwaver. He continued to pray to and worshipGod. His father was powerful and king of thethree realms, yet Prahlad offered worship onlyto God. His nischay was so strong that althoughthere were many attempts to kill him, he neverdoubted God’s greatness.

Bhagatji Maharaj also faced many difficul-ties, but he, too, was firm.

So, no matter what difficulties one faces,never resort to superstitions. Continue to prayto God. Have the conviction that whatever Godwills – happiness or misery – one’s nischay willnot change. ‘Dãsnã dushman Hari ke di na hoy.’– ‘God is never the enemy of his devotees.’

Now paksh. Paksh is to give firm support toGod and his devotees, no matter what difficultiesone has to face. In Vachanamrut Gadhada III-7,Shriji Maharaj says that for one who wants kalyan,there is nothing more able to give one pleasurethan God and his Sadhu. Just as one protects one’sbody and one’s relatives, one must protect Godand his devotees. Even if one’s son is at fault, onesides with him. This is atmabuddhi, since onebelieves him to be one’s own. Such atmabuddhi inGod and his devotees is true paksh. Under no cir-cumstances should such paksh be abandoned –whether one faces death or injury, or honour orinsult. So, one should help support devotees ofGod to the best of one’s ability.

Thus, one with firm niyam, nischay andpaksh is a staunch satsangi. May all be blessedwith such virtues. ◆

It’s just gone past two o’clock on a chillybut bright afternoon in January. You’reon a plane at London’s Heathrow Airport,

waiting to take off. Your mind is already con-sumed by thoughts of the warmth of Dubai –your destination. Half an hour later, the captainannounces, “Ladies and Gentlemen, this is yourcaptain speaking. I’m afraid we will be depart-ing at approximately 3.00 p.m., slightly laterthan scheduled.” A few passengers sigh at theannouncement whilst you fidget with your seatbelt.

The time eventually passes and the planeroars into the air. Unusually, a few minutes aftertake-off, the plane shakes considerably, and thedistinct smell of smoke engulfs your nostrils.Once again, the captain makes an announce-ment, “Brace for impact!”

Panic circulates through your veins. You lookoutside through the window to see you’re aboutto land on water. With your eyes closed, you

think of Maharaj and Swamishri and pray tohim to look after you, and to help you, to saveyou in your time of need.

The above story will no doubt ring a bell inyour mind. A very similar incident occurred inthe city of New York on Thursday 15 January2009. Minutes after take-off from La GuardiaAirport, a plane carrying 155 people, hit a flockof birds, and Captain Chesley Sullenbergerquickly took the decision to ditch his plane inthe River Hudson, which splits Manhattan andNew Jersey.

Landing a commercial airliner in water isextremely rare and landing it successfullyrequires an extremely high degree of skill. Thefate of the other 154 people onboard the planelay in the hands of Captain Sullenberger. Hisheroic actions meant that, apart from one pas-senger who suffered two broken legs, no onesuffered any serious injury.

As the plane came down into the water, each


Who’s in Control?

ON LIFE: UK KISHORE MANDAL


passenger would have been fully aware thatthey were not in control of whether they wouldlive to see the next day. Less dramatically, in ourday to day lives, there are also many timeswhen we are not in control and our fate doesnot lie in our hands. For example, as you sit ona bus, ultimately the bus driver is in control.When you sit an exam, obviously thoroughpreparation significantly increases the chancesof success, but ultimately the person who setsand marks the exam will determine your result– it is they who are in control!

But ultimately, Bhagwan Swaminarayan andour beloved Guruhari Pramukh Swami Maharajare in control. They are the all-doers. It is theirwill that prevails. In the Swamini Vato, Gunati-tanand Swami has said, “God is the all-doer. Ifwe want to sleep now we cannot, and onceasleep even if a thief comes and robs us, we areunable to wake up. Thus, God is the all-doer.”

So, what does this discourse mean for us assatsangi students? Does it now mean that weshouldn’t study hard for our exams because theresults are in Maharaj’s hands? No, it in factmeans the opposite. We should still workextremely hard but with the additional under-

standing that the results of our labour are forMaharaj to decide. It is also important to knowthat we are much more likely to succeed byworking hard since it is this which will earn usSwamishri’s grace, and it is only his grace whichwill deliver the results we crave.

The hustle and bustle of modern-day life canresult in much tension, anxiety and stress, evenin the life of a satsangi. Yet again, the under-standing of Maharaj as the all-doer can provideimmense benefit on this front. Swamishri oftensays that we should work hard and sincerely inall aspects of our life and keep total faith inwhatever fruits that Bhagwan Swaminarayandispenses. After all, it is said, “Dãsnã dushmanHari ke’di hoy nahi, jem karshe tem sukhajthãshe”, which means that God can never be theenemy of his devotee and whatever he does willresult in happiness for the devotee. It may be ashort phrase but it can eliminate a lot of stressfrom our lives, if we remember it every day aswe encounter the ups and downs of life.

So, remember: “Who is in control?”Nilkanth (Newsletter), UK, January 2009

◆

(contd. from page 18)

He designed the Khand Meru which thereaftertravelled to Europe and came to be known asPascal’s Triangle. Also, we can go on listing thegreat contributions to science by Brahmagupta,Nagarjuna and many others.

Universities like Nalanda, Takshashila,Ujjain, Vallabhipur and others flourished in dif-ferent parts of India. At these universitiesresearch was carried out, theses were writtenand knowledge was spread all over the worldthrough different channels. This is what H.G.Rawlinson observed, “India suffers today in theestimation of the world, more through theworld’s ignorance of her achievements than inthe absence or insignificance of her achieve-ments.”

So, we should reconnect to our rich tempo-ral and spiritual knowledge, which was over-shadowed and lost in some parts for 1000years due to foreign suppression andhegeanony.

Now is the time to realize the true value ofour inheritance. Appreciate what is ours, co-ordi-nate it with what is available from elsewhereand proceed from here to more effective andproductive civilized behaviour where selfrespect, dignity and originality become the orderof the day. In short, reconnect the disconnectionand move forward.

◆


BAPS SWAMINARAYAN VIDYAMANDIRAtladara, Vadodara

Admissions Open for Nursery to Class X.Hostel facilities available for Class V and above.

■ English Medium Residential and Day School for Boys; GSEB Affiliated.■ Offers admission from Nursery to Class IX.■ Adding Class X from June 2009; Class XI & XII (Science & Commerce) from June 2010 &

2011.■ Excellent residential facilities with provision for remedial coaching classes if needed.■ Modern catering facilities to serve nutritious and hygienic food to more than 400 boys.■ Staffed with a dedicated team of qualified and experienced teachers.■ Importance of extra-curricular activities stressed along with regular academic schedule.

Please contact or visit our school for boys with yourward for entrance test and admission.

The Director,BAPS SWAMINARAYAN VIDYAMANDIR

Atladara, Vadodara-390012Fax: (0265) 2680 080, Ph. 999 899 1045/46/42

E-mail: [email protected]

THE SWAMINARAYAN SCHOOL, NAGPURInaugurated in 1997 by HDH Pramukh Swami Maharaj,

The Swaminarayan School in Nagpur, at present, caters forstudents from Pre-Primary to Standard 12. Affiliated to theCentral Board of Secondary Education, this English-medi-um school has attained a high pass rate in the Standard 10Board exams.

Also, residential facilities for students of Standard 4 and above are available in the purpose-built hostel.

The Swaminarayan School provides a pleasant study atmosphere, well-equipped infrastructureand a sound value-based education that grooms students for their future careers and lives.

To apply for admission for the next academic year contact:

SHRI SWAMINARAYAN MANDIR244 East Wardhman Nagar, Swaminarayan Marg,

Nagpur-440 008, India.Ph.: 09372735888 (Chhatralay) 09325464349 (Gruhpati)

BAPS: EDUCATION


Over 60,000 devotees from throughoutIndia and abroad gathered inSarangpur for the grand double cele-

bration of Bhagatji Maharaj’s 180th Birthdayand Pushpadolotsav in the presence of PramukhSwami Maharaj.

Held on the spacious grounds of the BAPSVidyamandir, Sarangpur, the evening celebra-tion assembly began with inspiring speeches bysenior sadhus and bhajans. Afterwards, publica-tions by Swaminarayan Aksharpith in Gujarati,Telugu, Kannad and Tamil were inaugurated byPramukh Swami Maharaj. Amrutvani 13, aselection of Pramukh Swami Maharaj’s audioblessings over the past year, was also released.

Thereafter, Swamishri blessed the assembly,“Yogiji Maharaj used to talk about ‘bhida bhak-ti’. You all understand the glory and divinity ofAkshar and Purushottam, Shastriji Maharaj andYogiji Maharaj, respect their work and so youall tolerate such difficulties here.

“All have been tolerating hardships forcountless births. But that was for worldly happi-

ness and wealth, whereas the inconveniencestolerated here are for the kalyan of one’s atma.The purpose of this human body is to attainkalyan. Gunatitanand Swami used to say, ‘Thisbody is for becoming akshar-rup and worship-ping Purushottam.’ So, these difficulties are tol-erated for attaining ultimate kalyan and thedivine bliss of God.

“Worldly desires, attachments and one’snature are all forms of maya. Prayers areoffered so that they do not hinder. To overcomemaya, the refuge of God is required. To crossthe ocean, a small boat is of no use, one needsa large ship. Thus, God is the large ship thathelps one to cross the ocean of maya. We havethe association of greats like GunatitanandSwami, Shastriji Maharaj and Yogiji Maharajand so should attach to them. How does oneattach to them? By following their wishes andcommands one will experience inner bliss andeternal peace. As one’s satsang is strengthenedattachment for the world diminishes.

“One tolerates hardships to gain worldly

Fuldol CelebrationSarangpur, 11 March 2009

BAPS FESTIVAL


pleasures. So, to attain kalyan of the atma oneshould cheerfully and patiently tolerate difficul-ties. In life, one sometimes gets happiness andsometimes gets misery. But amid this, oneshould retain stability (of mind) with the under-standing that whatever God does is for one’sbenefit. A doctor may inflict pain through injec-tions or operations, but one believes that it willcure the disease.

“Before, business and work were good andeveryone was happy, but now there is a reces-sion and everyone is worried about what willhappen. But if we believe that whatever Goddoes will be for our good, we will experiencepeace of mind since God is the all-doer.

“Out of ignorance one feels that one has losteverything, but we all know and understandthat (when we die) we will not take anythingwith us. Everything will remain here. The moresatsang one practices and the more reading ofshastras – Bhagvat, Gita, Swamini Vato,Vachanamrut, Bhaktachintamani and others –one does, the more peace one experiences since

they describe the glory of God.“Shriji Maharaj is manifest Purushottam. His

divine abode is Gunatit. Shastriji Maharaj andYogiji Maharaj are bestowers of moksha. Thisunderstanding must be strengthened. BhagatjiMaharaj has tolerated a lot and never had anydoubts in obeying the commands. Similarly, ifwe strengthen this knowledge then whateverhappiness or misery, honour or insult we facethere will be no problems.

“All devotees of God have faced problems,but they have remained firm and never givenup. Because they had sacrificed everything forGod, their knowledge gave them happiness.This is the knowledge of Akshar and Purushot-tam. The deeper this knowledge the greaterone’s happiness and peace.”

Then, senior sadhus garlanded Swamishriwith garlands of different materials devoutlyprepared by various satsang centres.

This was followed by pujan and arti of ShriHarikrishna Maharaj and Swamishri sprayingShri Harikrishna Maharaj with saffron-scentedwater as the sadhus sang Vedic verses.

Finally, Swamishri sat on a specially pre-pared rath and for one hour slowly coursedthrough the sadhus and devotees seated in theassembly, drenching everyone with sanctifiedsaffron-scented water. ◆


B A P S N E W SBAPS NEWS

ROYAL COUPLE VISITTHE SWAMINARAYAN SCHOOL, LONDON

Wednesday 4 March 2009

His Royal Highness The Prince of Wales,accompanied by Her Royal HighnessThe Duchess of Cornwall, visited the

BAPS Shri Swaminarayan Mandir and TheSwaminarayan School, London, on Wednesday 4

March 2009 to celebrate the Hindu festival of Holi.After the mandir visit the royal couple visit-

ed the school where they listened to traditionalIndian music, sat with children of the PrepSchool and took part in the Holi-themed activi-ties. They then went to the Senior School wherethey visited an arts class. Finally, the royal cou-ple observed children playing Holi in the tradi-tional manner of throwing coloured powder andspraying each other with water. The pupils wereshowered with flower petals by the royal coupleas a token gesture of their having taken part inthe festival.

Following a Holi dance depicting the adventof spring, the royal couple were presented withmementos by the Head Girl and Head Boy ofthe Senior School before bidding farewell. ◆

As part of BAPS SwaminarayanSanstha’s ‘International Family Year’the theme of this year’s Family

Seminars was ‘Nurturing Happy Families’.The Seminars began with a reading of

Pramukh Swami Maharaj’s blessings: “From theSwamini Vato and the life of Shastriji Maharajand Yogiji Maharaj, one can learn how to practiseSatsang and perform one’s duties so that one canexperience peace continually. Therefore, themore we engage in reading these books andstrengthen our Satsang and also contemplate onthe way in which the gurus lived their lives, thenwhen we face challenges in our lives, we will alsoexperience happiness and be able to lead a suc-cessful life; our children will also become happythrough this same inspiration.”

The seminars educated families throughspeeches, presentations, interviews, videos andinteractive programmes on the theme, ‘The fami-ly that sits together, plays together, works togeth-er and prays together stays together.’ The topicscovered included: ‘Family Time – Ghar Sabha’,‘Sitting Together’, ‘Working Together’, and‘Praying Together’, ‘Playing Together’, ‘FamilyWorkshop’ and ‘Staying Together’. The familiesleft with a strong commitment to do ghar sabhaat least twice a week. Some of the sessions wereconducted according to different age groups,while some were held as family sessions.

Seminars were held in Leicester, Ashton andtwo in London, with a total of 428 families(1694 people) attending.

◆

NATIONAL FAMILY SEMINARS ‘NURTURING HAPPY FAMILIES’

March 2009, UK

ROYAL VISIT TO LONDON MANDIR ANDTHE SWAMINARAYAN SCHOOL

On 4 March 2009, HRH Prince Charles and HRH Duchess ofCornwell visited the BAPS Swaminarayan Mandir and TheSwaminarayan School in London. After a traditional welcome and darshan in the mandir, the royalcouple visited the school, which is ranked as one of the bestprivate schools in England.1. The Prince and Duchess in the mandir observing the rangoliafter having darshan of the deities. 2. Joyous reception by thestaff and children of The Swaminarayan School. 3. The royalcouple observed the various cultural and artistic activities of theschool children.

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Over 60,000 devotees feel blessed during the grand Fuldol celebration in Sarangpur, 11.3.2009

april 2009 annual subscription rs. 60 - swaminarayan · with him. on seeing the instruments maharaj...

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