Akshar Purshottam Upasana

Write a short notes on 'Gunatitanand Swami's Unique Glory: As Described in Swamini Vato'

"In the village of Pithvajal, Swami said, 'Someone may ask what Akshardham is like. Well, we have seen God, seen those who live in Akshardham, seen the servants of God, seen those who live near God and have talked to them. Now, the only thing left is that we cannot see the divine light of Akshardham. And God resides in this Sadhu; therefore keep trust in him' " (Swãmini Vãto 4.66). "Today, those who have taken birth in human form have one foot in Akshardham, and those who have recognized this Sadhu have both feet in Akshardham" (Swãmini Vãto 3.26)

Origin of the understanding of God as nirakar. (1) Shrimad Bhagavat 2.1.9. (2) Shrimad Bhagavad Gita 2.1.9. (3) Vachanamrut Gadhada II 11. (4) Vachanamrut Loya 15.

(1.) Shrimad Bhagavat 2.1.9. & (4). Vachanamrut Loya 15.

Importance of upasana (1) Without dharma atma and Brahman cannot be seen. (2) If dharma is firm, the jiva will not flounder. (3) At the time of death, the person requires the help of a ship in the form of faith. (upasana) (4) One remains happy in intense misery like the final destruction of the world.

(3) At the time of death, the person requires the help of a ship in the form of faith. (upasana) (4) One remains happy in intense misery like the final destruction of the world.

Shriji Maharaj felt a heavy load on his body and began to perspire.

- In vartal G.Swami was returning from Lake Gomti after washing 18 quilts of the ill sadhus. - Maharaj was returning following his meal at Vasan Suthar's house. - They crossed each other at Hanuman Gate. -The heaviness of the quilts made G.Swami stop. - Maharaj began to perspire. - Maharaj asked "sadhuram, may I go now? Swami said "of course you may leave" - Maharaj entered the assembly, and said, " I am perspiring because I feel I am carrying a heavy load." Thus Bhaguji and Bapu ratanji started to fan Maharaj. - Maharaj called Muktanand Swami, Bhramanand Swmai and other sadhus and said " Just as a snake is held by pincers, this sadhu firmly holds my murti in all three states. He is my dwelling place - Akshardham - in person. Significance: Akshardham and Parabrahman has unity of souls due to which they cannot be away from each other even for a moment.

Vagha Khachar felt the removal of all the sensual cravings

- gone to Junagadh. Gunatitanand Swami had asked him to come to Junagadh and stay in his comapany. On his way to Junagadh, Bhagatji Maharaj told him that Swami was Mul Akshar. Vagha Khachar, however, could not accept this. Once in Junagadh, the devotees were clearing the ground of the mandir farm by removing stones and pebbles. All of them appeared extremely elated. Vagha Khachar thereupon asked Dama Sheth of Mahuva, 'Why do I not experience the joy which all of those devotees seem to be enjoying?' Dama Sheth replied, 'Have faith in Pragji Bhakta's words and know Swami as Mul Akshar; then you too will experience the same joy.' Vagha Khachar replied, 'Only if Swami himself says so, will I accept this.' In a short while, Gunatitanand Swami came there, attracted by Pragji Bhakta's intense concentration. Vagha Khachar asked him, 'Swami, Pragji says you are Mul Akshar personified. Please make it clear to me.' Gunatitanand Swami replied, 'What Pragji says is a fact.' With utter surprise, Vagha Khachar asked again, 'Swami, are you Akshar in person?' Gunatitanand Swami replied in the affirmative. Vagha Khachar was instantly convinced that Gunatitanand Swami was Mul Akshar and felt the removal of all the sensual cravings and experienced immense joy. Significance : It is extremely difficult to understand the true form of Aksharbrahman. If the Aksharbrahman himself graces the seeker, then only he can understand the form.

The Need to Become Brahmarup: For Unhindered Devotion

1. 2. 3. By following the instruction in the Shikshapatri, desires are destroyed. Which instruction? That of 'Nijãtmãnam brahmaru- pam' - if this instruction is followed, the causal body is destroyed" (Swãmini Vãto 5.72).Therefore, to remove all obstacles on the path of devotion, it is necessary to overcome human imperfections and become brahmarup.

Shitaldas experienced Samadhi Story + Significance

A Brahmin aspirant by the name of Shitaldas had heard about the admirable work of Ramanand Swami and came for his darshan. Unfortunately, Ramanand Swami had passed away just a few days before Shitaldas's arrival. He was therefore very disappointed and thought of going back. At that moment, Shriji Maharaj graced him with samadhi - a divine trance - in which he had the darshan of Ramanand Swami and the 24 avatars praying to Shriji Maharaj. In this state of trance, Shitaldas performed puja of Shriji Maharaj with love. He also had an intense desire to offer puja to the infinite muktas residing in Akshardhãm. Realizing his desire, Shriji Maharaj asked him to think, "If any one of the incarnations or if Ramanand Swami happens to be Purushottam, then may I assume infinite forms." In spite of such a wish, Shitaldas failed to assume infinite forms. Shriji Maharaj then said, "Now you may think on the same lines about me". Shitaldas did as instructed and imagined, "If Shriji Maharaj is Purushottam, may I assume infinite forms." The moment Shitaldas thought of this, he was able to assume countless forms and performed the puja of infinite muktas simultaneously. Coming out of the trance, Shitaldas prayed to Shriji Maharaj. He was immediately convinced of the supremacy of Shriji Maharaj and lost all interest in worldly affairs. He was soon initiated as a sadhu by Shriji Maharaj and was renamed Vyapakanand Swami. It has been described in the Harililãmrut: "All the incarnations merge in him, but he does not merge in anybody. The moment this was said, all the incarnations merged in him." - Harililãmrut 5.3 Significance: Shriji Maharaj has explained His supremacy. In this prasang Maharaj made Shitaldas attain the nischay about his glory and supremacy.

Importance of Upasana - Give three references

All aspirants are striving to attain brahmabhãv through vrat (vows), tapa (austerities), yagna (offerings), dãn (alms) and satsang (association with sadhus and religious people). By such religious activities, followers on the spiritual path aspire to attain moksha and thus liberation from the cycles of birth and death. To achieve this, upãsanã is absolutely indispensable. 1. Aksharbrahman Gunatitanand Swami says, "Moksha - ultimate liberation - can be attained only through upãsanã." (Swãmini Vãto 5.135). 2. "Our greatness is due to upãsanã. Even if one falters in observing dharma or other spiritual endeavours, if upãsanã is firm, the jiva will not flounder" (Swãmini Vãto 5.70). 3. "Even if one encounters intense misery like the final destruction of the world, one who has firmly developed the upãsanã of God understands that the body will die one day and we (the ãtmã) will go to God's abode. With this understanding, one remains happy" (Swãmini Vãto 1.56).

Although Aksharbrahman is ......... and supports them.

Although Aksharbrahman is essentially one entity, it serves in four different ways. In its Chidakash form, Aksharbrahman pervades within and is present outside the infinite brahmãnds and supports them. .... essentially one entity, it serves in four different ways. In its Chidakash form, Aksharbrahman pervades within and is present outside the infinite bhramands ...

Purushottam `Vasudev Bhagwan is the master of all, whereas there are many such brahmarup, Akshar-like purushes. - Topic?

Cosmic Evolution

"Vanchi kagal koi kanthno, jem nar apar raji thai."

Deficiencies resulting from not realizing the Pragat form of God

In a kingdom, 'the queen's authority is equal to that of the king.' Similarly, Aksharbrahman has as much power and glory as Purushottam. - Topic?

Glory of the Gunãtit Sadhu: In the Words of Bhagwan Swaminarayan

Disadvantages of perceiving Manushyabhav in God's Sadhu (Write 12 lines) -***Vachnamrut Gadhada 1-24*** and ***Vachnamrut Gadhada 2-13***

God and the brahmaswarup gunãtit Sadhu, in human form, are eternally divine, nirdosh and transcend the three gunas. They are free from the slightest trace of mãyã or manushyabhãv - human attributes, "God is devoid of each of the flaws that senseless people attribute to him. However, the intellect of the person attributing such flaws will never be freed of those flaws that he attributes to God. Specifically, a person who believes God to be full of lust will himself become intensely full of lust; a person who believes God to be full of anger will himself become intensely full of anger; a person who believes God to be full of avarice will himself become intensely full of avarice; and a person who believes God to be full of jealousy will himself become intensely full of jealousy; etc. In fact, whatever types of flaws a person attributes to God will ultimately cause misery to the person himself - just as a fistful of sand thrown at the sun falls back into the thrower's eyes" (***Vachanãmrut, Gadhadã I 24***). By attributing human weaknesses to God in human form and his Ekãntik Sadhu, one goes astray and spoils all chances of liberation. Maharaj explains, "So, even though God assumes a human body, he is still divine, and the place where he resides is also nirgun. His clothes, jewelry, vehicles, attendants, food, drinks, etc. - in fact, any other objects which become associated with him - are all nirgun" (***Vachanãmrut, Gadhadã II 13***).

Always remain under Swami's obligation. But never let him feel your obligation. - Topic?

Gunatitanand Swami's Unique Glory: As Described by the Paramhansas

He is the cause ......... an avatar manifests.

He is the cause of all avatars; he is the avatãri and is the master of them all. When, by his special wish, he pervades a jiva or an ishwar for a particular task, an avatar manifests. ... of all avatars, he is the avatari and is the master of them all. When by his special wish he pervades a jiva or an ishwar for a particular task...

Swami handed over the third flower to Achintyanand Brahmachari.

In the propagation of the supreme form of Bhagwan Swaminarayan, Gunatitanand Swami was never deterred by scriptural dogmatism. About those who indulged in such fanaticism, he remarked, "The jiva does not hesitate anywhere, but hesitates in describing Maharaj as Purushottam." Leading paramhansas had also seen and heard about the pastimes of Shriji Maharaj. Yet they were hesitant in writing about his true glory. In connection to this, Swami said, "People have been confused by the words of the shastras, so when we continuously bombard like this, it will clear up the confusion." So saying, he placed three champã flowers on Acharya Raghuvirji Maharaj's cushion and added, "Some have reached upto this first flower, others have reached upto this second flower, but no one has reached upto this last flower" (Swãmini Vãto 3.19).In another words, some understood Shriji Maharaj as similar to Ramchandraji. They had reached the first flower. Others who recognized Maharaj as Shri Krishna had reached the second flower. But no one realized Shriji Maharaj as he was - supreme, the ultimate avatãri of all avatars, Purushottam - to reach the third flower. To inculcate this understanding to the jivas, Gunatitanand Swami handed over the third flower to Achintyanand Brahmachari and instructed him to compose a unique text describing Shriji Maharaj's sublime form and reflecting his divine glory in every word, so that the supremacy of Shriji Maharaj could be propagated in Satsang. Abiding by Gunatitanand Swami's directive, Achintyanand Brahmachari composed a monumental volume in Sanskrit known as Harililãkalpataru, which described the supreme glory of Maharaj.

Bija kahe muva pachhi moksha re, vali Prabhu batave chhe proksh re. - Topic?

Liberation through the Pragat form of God or His Sadhu

Muktanand Swami experienced inner peace. Story + Significance

Once Sadguru Muktanand Swam asked Shriji Maharaj the means to peace. Shriji Maharaj narrated various incidents of his own life beginning with his birth. Muktanand Swami felt that Maharaj had missed the point. The following day, he repeated the same question. Maharaj again started to repeat the same account of his life. Muktanand Swami, however, failed to grasp the essence of Maharaj's words. Finally Shriji Maharaj said, "Swami, please go to the villages; you will experience peace." So, Muktanand Swami left Gadhada. Nityanand Swami followed him and explained, "Shriji Maharaj is God himself. Nowhere else will you find the peace which comes from reminiscing the divine episodes of the pragat form of God. Maharaj wanted you to realize this. That is why he had narrated various incidents of his life to you." Muktanand Swami soon realized his mistake. Precisely for this reason, Shriji Maharaj asked Muktanand Swami, "You too should continuously preach and write shastras related to your Sampradaya and your Ishtadev for the rest of your life. This is my only command to you for as long as you live" (Vachanãmrut, Gadhadã II 58). Obeying this order, Muktanand Swami religiously engaged himself in preparing the literature of the Sampradaya until the end of his life. He clearly wrote: Pragatnã bhajanthi param sukh pãmie, Ura thaki nãsh pãme andhãru...Bhajan kar bhãvshu. Significance: Only devotion to the pragat form of God yields ultimate bliss and dispels inner darkness. Inner peace and happiness are attained by pragat bhakti and inner peace is experienced

You are simpletons like doves. Story + Significance

Once Shriji Maharaj, tongue-in-cheek, told the paramhansas, "When you go to preach from village to village, explain that I am on par with Dattatreya, Kapil, Narad, Shuk, Sanak and others. But in no case should you say that I am superior to them." The paramhansas agreed. When they returned to Gadhpur following their preaching visits to various regions, Shriji Maharaj asked them, "How did you introduce me?" The paramhansas replied, "Maharaj, we introduced you to be as great as Dattatreya, Kapil, Narad, Shuk, Sanak and others." Disappointed by their reply, Shriji Maharaj said, "Truly, you are simpletons like doves. You have stayed with me for such a long time. You have been a witness to my remarkable deeds, yet why do you still remain unaware of my true form? Just as when one eats radish over a suspicious meal, the radish always repeats on them. Similarly, what has been carefully heard and seen can always be restated. Are you unable to talk about my divine glory in your sermons? I am the Sarvopari avatãri of all avatars, the supreme Purushottam. Please imbibe and propagate this knowledge." With folded hands, the paramhansas apologized, "Maharaj, we will understand your supremacy as such, and also explain it to others." Significance: Shriji Maharaj used to explain about his supreme state (sarvopari panu) to devotees and santos In this prasang too Maharaj explains about his supremacy.

Malji Soni of Bhoyka identified Akshardham

Once, on the full moon day of the month of Chaitra, Gunatitanand Swami had come to Vartal. The acharyas of both dioceses as well as senior sadgurus were present at the festival. In the assembly, Gopalanand Swami was seated on the platform. Next to him were seated Nityanand Swami, Shukanand Swami and Gunatitanand Swami. At that time Gopalanand Swami said to Malji Soni of Bhoyka, who had a high regard for him, 'Hadn't I told you that I would show you Akshardham? This Gunatitanand Swami is the incarnation of Akshardham. Maharaj has identified him as Akshardham. Make sure you recognize him thoroughly.' Significance : Who himself recognises, can make others recognize. Gopalanand Swami was knowing Akshardham, so he could make others know about it. Malji Soni had affection and trust for Gopalanand Swami so he believed Swami and can recognize Akshardham.

Only Aksharbrahman exists ......... live only through him.

Only Aksharbrahman exists. Purushottam is included in him and can live only through him.

Paramhansas other than ......... called Mul Aksharbrahman.

Paramhansas other than Gunatitanand Swami can also be called Mul Aksharbrahman.

Adya Madhya antye avatar, thaya aganit thashe apar.

Shriji Maharaj the supreme- In the Words of the Paramhansas

"How did you introduce me?" Topic? (Hint: Truly you are simpletons like doves.)

Shriji Maharaj's supremacy: As understood from his Incidents

One should never refute the form of God.

There are many references in the Vachanãmrut supporting sãkãr and refuting nirãkãr. To treat God as nirãkãr amounts to negating the very form of God, who is to be worshipped and meditated upon. Shriji Maharaj therefore warns, "To realize God as being formless is a sin much graver than even the five grave sins. There is no atonement for that sin" (Vachanãmrut, Gadhadã II 39). "Furthermore, of all mistakes made against God, to denounce the form of God is a very grave mistake. One should never make this mistake. One who does do so commits a sin more serious than the five grave sins" (Vachanãmrut, Gadhadã I 71). "God is complete, with limbs, hands, feet, etc. ...So, to say he is not the all-doer and he is formless... is equivalent to maligning God. Without such an understanding, even if one performs puja by offering sandalwood paste, flowers, etc., one is still a slanderer of God" (Vachanãmrut, Vartãl 2). "If, however, one... realizes God to be formless or like the other avatars, then that is regarded as committing blasphemy against God" (Vachanãmrut, Gadhadã II 9). For those well-versed in the shastras, eminent in society and progressing on the spiritual path, Shriji Maharaj warns, "A person may well be endowed with each and every virtue, but if he believes God to be formless - not possessing a definite form - then that is a grave flaw. So much so, that because of this flaw, all of his virtues become flaws" (Vachanãmrut, Loyã 16).

Therefore, when Parabrahman ......... upasana only to Paramatma.

Therefore, when Parabrahman in human form returns to his abode he suppresses the powers of the Brahmaswarup guru and himself remains manifest on earth through him. Therefore, a mumukshu who profoundly associates with the manifest guru is, in fact, offering upãsanã only to Paramatma

To attain ultimate liberation, ......... should please them immensely.

To attain ultimate liberation, mumukshus (spiritual aspirants) should firmly love Parabrahman Purushottam Bhagwan Swaminarayan and the manifest Aksharbrahman guru through whom Parabrahman manifests fully and continuously. They must develop nirdosh buddhi and a feeling of the highest divinity in them. When they (mumukshus) meet either of them they should be convinced that they have met Parabrahman. By firmly associating with them through thought, word and deed they should please them immensely.

Parabrahman Purushottam Narayan: One and Unique - Give three references

We have seen from the above account that Parabrahman Purushottam Nãrãyan is the supreme, the cause of all avatars, the ultimate cause of all causes and the controller of all. There is only one Parabrahman. That Parabrahman is Bhagwan Swaminarayan. He is one and incomparable. And no power - not even Akshar - is capable of becoming Parabrahman. The scriptural confirmation in this regard, is as follows: 1. "Only God is like God (Nãrãyan); no one can become like him" (Vachanãmruts, Loyã 13, Kãriyãni 8, Kãriyãni 10) 2. "Only God is like God. Many have attained qualities similar to his by worshipping him, yet they certainly do not become like God" (Vachanãmrut, Gadhadã III 39) 3. "After all, there is only one form of God. This God is extremely powerful and no one, including Akshar, is capable of becoming like him. This is an established principle" (Vachanãmrut, Loyã 4).

When God manifests ......... during that period.

When God manifests on the earth, he does not remain in his abode, i.e., his abode becomes vacant during that period.

Without knowing Shriji Maharaj as Purushottam. it is not possible to go to Akshardham

With conviction of the supreme form of God, a devotee is freed from the cycles of birth and death. He realizes the difference between ãtmã and anãtmã. Shriji Maharaj says, "Rather, it is the extent of a person's faith in his Ishtadev - God - that determines how much distinction between ãtmã and non-ãtmã he cultivates. In fact, without using the strength of his Ishtadev, no spiritual endeavours can be fulfilled" (Vachanãmrut, Gadhadã I 56). Shriji Maharaj stresses the importance of understanding the true glory of the divine form of God, "When you come to comprehend this fact, you will not encounter any difficulty in subduing the desires for the panchvishays and swabhãvs such as lust, anger, etc.; they will be subdued easily" (Vachanãmrut, Gadhadã II 13). Gunatitanand Swami says, "Without knowing Maharaj as Purushottam, it is not possible to go to Akshardham" (Swãmini Vãto 3.12).

Gunatitanand Swami is Akshar: From his Life and Work. a. He instilled such firm faith in the sublime form of Shriji Maharaj that his devotees remained uninfluenced by others. b. Many of them attained the brahmarup state and were firmly attached to Shriji Maharaj. c. Today the lord of the divine abode has set out on his long journey. d. The scholars at Anand were humbled.

ans. A & B a. He instilled such firm faith in the sublime form of Shriji Maharaj that his devotees remained uninfluenced by others. b. Many of them attained the brahmarup state and were firmly attached to Shriji Maharaj.

Nishkulanand Swami's verses narrating the glory of the Sadhu. a. Sant bole te bhelo hu bolu re, Sant na bhule hu ye na bhulu re. b. Eva Sant Harine pyara re, Tethi ghadie na rahe valo nyara re. c. Kamadugha kalpataru, paras chintamani char; Sant saman eke nahi, me manma karyo d. Sahabaka ghar santanmahi, Sant sahab kachhu antar nahi.

ans. A & C a. Sant bole te bhelo hu bolu re, Sant na bhule hu ye na bhulu re. c. Kamadugha kalpataru, paras chintamani char; Sant saman eke nahi, me manma karyo