Bhagvãn and His Akshardhãm
In the midst of Golok is Bhagvãn’s Akshardhãm. It is full of light which is brighter than millions of suns, moons, and fire; it is divya and is extremely white. It is sachidãnand, and is called Brahmpur, Amrutdhãm, Parampad, Anant-Apãr, Brahm, and Chidãkãsh. Such is Akshardhãm in which Shree Krishna Bhagvãn eternally resides.
Bhagvãn is known as Purushottam, Vãsudev, Nãrãyan, Paramãtmã, Brahm, Parbrahm, Ishvar, Parameshvar, and Vishnu. Bhagvãn is beyond the mortal and immortal beings, omniscient, all-doer, the lord of all, antaryãmi, and the cause of all causes. He is nirgun, luminous, independent, and is worthy of worship by innumerable muktas.
The leelãs of Bhagvãn include the creation, sustenance, and destruction of countless brahmãnds. He gives power to Prakruti-Purush, Kãl, Pradhãn-Purush, and mahã-tattva. He is the lord of all brahmãnds, and is in the eternal svarup of an adolescent, which is more beautiful than millions of Kãm-Devs.
His complexion is dark blue, like that of a fresh cloud. He is wearing exquisite clothes and jewellery, such as crocodile-shaped earrings and a beautiful crown encrusted with precious jewels.
His eyes are as beautiful as the petals of a lotus that flourish in the season of Sharad. Fragrant sandalwood paste has been applied to His body. He is playing a delightful melody on His bamboo flute, and Rãdhikãji and Lakshmiji are performing His sevã.
He is holding a chakra, a padma, a gadã, and a shankh, and is worshipped by countless pãrshads, including Nand, Sunand, and Shreedãmã. His murti is brighter than the light of millions of suns and moons. He possesses great powers, and immeasurable kalyãn-kãri gun, such as dharma, gnãn, and vairãgya. Also, the siddhis worship His lotus feet, and the four Veds praise His greatness and glory.
The Vishvarup form, the twenty-four four-armed svarups, and avatãrs such as Varãh, originate from Him. The great Shree Krishna Bhagvãn has taken birth on earth, in Kaushal-Desh, with all His powers, to spread ekãntik dharma; to protect and to give happiness to His ekãntik bhaktas, such as Dharma, Bhakti, and the rushis; to grant kalyãn to innumerable jeevs; and to eradicate adharma.
The Incarnation Of Shree Swãminãrãyan Bhagvãn
Once, Marichi and the other rushis went to Badrikãshram for darshan of Shree Nar-Nãrãyan. After hearing of this, Dharma-Dev and Murti-Devi also went for darshan of Shree Nar-Nãrãyan. After they had all performed darshan of Shree Nar-Nãrãyan, they took their seats in the sabhã, which consisted of many rushis and Uddhavji.
The rushis were describing to Shree Nar-Nãrãyan the conditions of Bharat-Khand (Earth). Then, while Nãrãyan was speaking to the sabhã, everyone was listening to Him with full concentration.
At that time, Durvãsã Rushi arrived from Kailãs to perform darshan of Shree Nar-Nãrãyan. However, his arrival was not acknowledged, and he was not welcomed. Therefore, he cursed the entire sabhã and said, “Those who have dishonoured me will be born on Bharat-Khand as humans and will suffer the torture that the demons thrust upon you”. Upon hearing this, Dharma-Dev tried to calm Durvãsã Rushi. Durvãsã Rushi then said, “I cursed you because I did not know that you were in a conversation with Shree Nar-Nãrãyan, and because of this you, did not see me and welcome me. The curse cannot be retracted, but I will give you some relief. Dharma-Dev and Murti-Devi will be born into brãhman families and Shree Nãrãyan will be born to you as a son. He will free you and these rushis from my curse, and will protect you all from the demons”. Saying this, Durvãsã Rushi returned to Kailãs.
Then, Shree Nãrãyan said to everyone, “If it was my wish, I could have retracted this curse that you have received without any fault. However, at this time, the effects of Kali-Yug are prevalent on Bharat-Khand, and therefore the demons are in full force. In order to destroy them, I have accepted this curse. Therefore, as the son of Dharma-Dev, I shall destroy the demons and protect you all, and will establish ekãntik-dharma throughout Bharat-Khand. You should not worry, and should take birth as humans on Bharat-Khand”.
Hearing these words, everyone bowed to Shree Nãrãyan and left the sabhã to make preparations for their birth on earth.
Dharma-Dev and Bhakti-Devi
In Kaushal-Desh there was a village known as Itãr. In the village lived a Sarvariyã Sãm-Vedi brãhman named Bãl-Sharmã Pãnde and his wife Bhãgyavati. Dharma-Dev was born to them in Samvat year 1796, on the afternoon of Kãrtik sudi 11. His father named him as Dev-Sharma on the twelfth day of his birth with full religious rites.
In Chhapaiyã, there lived a Travãdi brãhman named Krishna-Sharmã and his wife Bhavãni. Murti-Devi was born to them in the Samvat year 1798, on the evening of Kãrtik sudi 15 Punam. As she got older, her bhakti for Shree Krishna increased, and she was therefore known as Bhakti.
Krishna-Sharma arranged for his daughter Bhakti to be married to Dev-Sharma, son of Bal-Sharma. Krishna-Sharma kept his son-in-law at his house in Chhapaiyã. Dev-Sharma and Bhakti-Devi followed the dharma of the grahastha ãshram whilst offering loving bhakti to Shree Krishna. As Dev-Sharma was so strict in his dharma, he became known as Dharma-Dev.
Dharma-Dev and Bhakti-Devi were harassed immensely by demons. To ease this suffering, they went to Vrundãvan and prayed to Shree Krishna with the rushis. This pleased Bhagvãn, so He gave them darshan of Himself in the same svarup that He resides in Akshardhãm. He said, “Dharma-Dev and Bhakti-Devi. The demons that torture you now are the demons I had killed in my Krishna avatar. They desire revenge upon me. They know that you are my own, which is why they trouble you. To destroy these demons, I will be born to you as Nãrãyan Rushi, with the name Hari-Krishna. I will protect you from them and free you from Durvãsã Rushi’s curse. I will destroy the demons and adharma, and establish ekãntik dharma on earth”. The murti of Shree Krishna Bhagvãn then disappeared, and entered the heart of Dharma-Dev. Dharma-Dev and Bhakti-Devi returned to Chhapaiya with great happiness, and offered bhakti to Shree Krishna Bhagvãn. As Bhagvãn was extremely pleased with Dharma-Dev, he also became known as Hari-Prasãd.
After many months, Shree Krishna Bhagvãn was born to Hari-Prasãd and Bhakti-Devi in the Samvat year 1837, on the evening of Chaitra sudi 9 at 10.10pm. He was surrounded by a bright light. A grand celebration took place at the house of Hari-Prasãd. The devs came shouting “Jay! Jay!”, playing drums, and showering flowers. The apsãrãs came dancing, whilst the gandharvas sang songs, and the rushis offered blessings. The minds of devs and sãdhus were extremely pleased, whilst the demons were in despair. The women of the village were singing auspicious songs, and were blessing Bhagvãn in the svarup of a newborn baby. A mild, fragrant, cool, and a gentle breeze was present in the air. The stars sparkled amidst the clear night sky. Also, due to the birth of Bhagvãn, Chhapaiyã became like Akshardhãm. Then, Hari-Prasãd had the birth ceremony performed for his son by many brãhmans, and he gave them various types of alms in return.
On the sixth day of the birth of the Bhagvãn, Kotrã (an evil witch) and other demons came to kill Bhagvãn in His infant svarup. However, when Bhagvãn looked at them, they were burnt and were driven away.
When Bhagvãn attained the tender age of three months and eleven days, Mãrkandey Rushi went to the house of Hari-Prasãd. Hari-Prasãd welcomed him warmly and recognised him to be a great astrologer. He then said, “Please perform the naming ceremony of our son”.
Mãrkandey Rushi happily said, “Hari-Prasãd. This son of yours will relieve you and His followers from all difficulties and troubles. As He was born in Kark Rãshi, He shall be called Hari. Also, He your son shall be known as Krishna, as He has got a slightly dark complexion, He will always attract the minds of His followers, and He was born in the month of Chaitra. Though Hari and Krishna are two separate names, He will also have a third name Hari-Krishna, which is the union of Hari and Krishna.
“As your son will have the five gun of tyãg, gnãn, tap, dharma, and yog. He will be like Shivji, and will therefore be known as Nilkanth throughout the world. Your son has the mark of a padma on His palm, and vajra, urdhva-rekhã and kamal on His feet, which shows that He will be the lord of millions of people. He will also possess countless kalyãn-kãri gun, and will protect you from all misery and suffering”.
Hari-Prasãd then offered money, costly new garments, and jewellery to Mãrkandey Rushi. He stayed there for one day, and then left for pilgrimage to Prayãg. Hari-Prasãd and Bhakti-Mãtã were very pleased to know the gun of their son.
Shree Hari pleased His parents and relatives through His leelãs, and grew like a crescent moon. Then, when He was five months old, Hari-Prasãd started to teach Him to sit. Then, when He was six months old, Hari-Prasãd started to teach Him to eat. Then, when He was seven months old, He had His ears pierced.
At the start of His third year, the chaul sanskãr ceremony was performed. On that same day, a demon named Kãlidatt appeared to kill Bhagvãn. However, Bhagvãn confused Kãlidatt by appearing in all directions. Whenever Kãlidatt tried to grab Bhagvãn, he collided with a tree. This ultimately caused His death. Hari-Prasãd then took his family from Chhapaiyã to Ayodhyã due to the suffering caused by the demons.
When Shree Hari reached the age of five, Hari-Prasãd taught Him to write His first word. Then, at the age of eight, He gathered pujã items and alms from the brãhmans, and performed the yagnopavit ceremony. Thereafter, Shree Hari, after receiving the yagnopavit from His father, observed the dharma of a naishtik brahm-chãri, and studied the Veds. By reading the shãstras and listening to the kathãs given by His father, He learnt the hidden meanings of the Veds, the Purãns, historical shãstras, and Dharma-Shãstras, and was able to understand each of these shãstras. He took the essence from of each shãstra. From the Shreemad Bhãgvat, He extracted the essence from the fifth and tenth skandh; from the Skand Purãn, He extracted the essence of the Vãsudev Mahãtmya; from the Mahãbhãrat, He extracted the Vidur-Niti, Vishnu-Sahasranãm, and the Bhagvad Geetã; and from all the Dharma-Shãstras He extracted the Yãgnavalkya Smruti. Shree Hari then compiled a gutko of the essence of all these shãstras.
At the age of eleven, Shree Hari gave His mother, Bhakti-Mãtã, the knowledge of bhakti coupled with dharma, gnãn, and vairãgya. As a result of this, Bhakti-Mãtã attained Akshardhãm, and was therefore freed from Durvãsã Rushi’s curse. After many months, He gave the same knowledge to His father, Hari-Prasãd, and also freed him from the curse of Durvãsã Rushi. In this way, Hari-Prasãd and Bhakti-Devi attained Akshardhãm, and remain in the constant sevã of Shree Hari.
Shree Hari On Van Vichran
Shree Hari left the house with an excuse of going to bathe. However, due to His intense vairãgya, He abandoned His family and home, and travelled north to perform tap.
Shree Hari wore a small dhoti with a loin-cloth underneath (tied with a grass rope), a white yagnopavit, and a kanthi of tulsi beads around His neck, His long hair was tied in a bun, and He had the mark of the urdhva-pundra tilak and chãndlo on His forehead. He carried with Him deer-skin, a wooden T-shaped stick, a kamandalu, an alms-bowl, a piece of cotton to filter water, and a mãlã in His right hand. Around His neck, He tied a small case containing shãligrãm, and a murti of Bãl-Mukund, and over His shoulder He carried the gutko which contained the essence of the shãstras. In this svarup, Shree Nilkanth Brahm-Chãri swam across the River Saryu, and headed north.
After walking for many days, He came to a large forest located in the valley of the Himãlay Mountains. After walking through the forest for many days, He eventually reached Mukti-Nãth, in Nepal. Here, He performed severe tap in order to please Surya-Dev. Then, after many months had passed, He headed south. In the deep valleys of the Himãlay Mountains, Shree Nilkanth Brahm-Chãri came across another extremely dense forest, which He travelled through for twelve months.
Shree Nilkanth Brahm-Chãri then came across Gopãl Yogi, who was sitting under a banyan tree, and was performing tap. He stayed with Gopãl Yogi for twelve months and learnt the art of ashtãng-yog. Nilkanth Brahm-Chãri gave Gopãl Yogi the knowledge of His svarup and sent him to Akshardhãm.
Then, He headed north, passed through Ãdi -Varãh, and reached Sirpur, in Bengãl. The king of Sirpur, Siddh-Vallabh, was very religious. At the request of the king, Shree Nilkanth Brahm-Chãri stayed in Sirpur during the four months of the monsoon season. During this period, He destroyed the pride of evil people who worshipped Kãli and Bhairav, and protected Gopãldãs, a servant of the king, from their black-magic.
In the town, there lived a brãhman from the Telang region (part of Andhra-Pradesh and Tamil Nadu). He had originally studied Veds, the Purãns, and historical shãstras. He had accepted many alms, including an elephant from the king, which he did not deserve. As a result of this, his complexion turned from fair to dark. This brãhman took the shelter of Shree Nilkanth Brahm-Chãri for the destruction of his sins. Shree Nilkanth Brahm-Chãri relieved him from his sins and he attained his original fair complexion.
Shree Nilkanth Brahm-Chãri later reached a village near the mandir of Kãmakshi Devi, where there lived a brãhman. He was a worshipper of Mahã-Kali, and was terrifying the brãhmans and sãdhus who came to visit the village. He was using his black-magic to make them his followers. He approached Shree Nilkanth Brahm-Chãri and tried to use his black-magic and sorcery on Him, but was unsuccessful. Instead, Shree Nilkanth Brahm-Chãri rid the brãhman of his arrogance and made him a shishya.
Later, Shree Nilkanth Brahm-Chãri came to Nav-Lakhã Mountain, where there were the seats of 900,000 yogis. In front of these yogis, there were 900,000 flames within a pool of water. Shree Nilkanth Brahm-Chãri gave His darshan to all the yogis, and descended the mountain.
Shree Nilkanth Brahm-Chãri then came down to a place called Bãlvã-Kund. From there, He reached the union between the River Gangã and the Bay of Bengãl, called Gangã Sãgar. After bathing there, He crossed the bay with a small boat, and then went to Kapil Ãshram. He stayed there for a month, where He daily received the darshan of Kapil-Dev.
Progressing onwards, He reached Jagan-Nãth-Puri. After staying there for a few months, He destroyed many demons. With His powers, He made them fight amongst themselves in such a way that they killed each other. Then, Shree Nilkanth Brahm-Chãri headed south, reaching a place called Ãdi-Kurma. He then crossed a dense forest, before arriving at Mãnaspur. The king of Mãnaspur, Satra-Dharma, became His ãshrit. Through the king, Shree Nilkanth Brahm-Chãri destroyed many demons.
Shree Nilkanth Brahm-Chãri passed Venkantãdri, Shiv Kanchi, and Vishnu Kanchi, and later stayed at Shree-Rang-Kshetra for two months. Through His power and ability, He debated with Vaishnavs, and persuaded them to abandon their immoral behaviour.
Shree Nilkanth Brahm-Chãri then went to Setu-Bandh and stayed there for two months. Every day, He took a bath in the ocean and performed darshan of Rãmeshvar Mahã-Dev. He also received the darshan of Vishnu in the svarup of Sunder-Rãj.
Moving forward, He came across a dense forest, where He kept walking for five days without food and water. On the sixth day, at around midday, He saw a water-well. He bathed with the water that He had taken out of the well using His kamandalu. He sat beneath a banyan tree and carried out His daily pujã, including that of shãligrãm. He placed shãligrãm in a bowl and started to bathe it by pouring water from the kamandalu. The water did not gather in the bowl, but was absorbed by shãligrãm. Having emptied roughly seven kamandalus full of water, which was all absorbed by shãligrãm, He realised that shãligrãm had now quenched its thirst. He started to perform pujã by applying sandalwood paste. At that time He thought, “Shãligrãm was very thirsty, and must also be hungry, yet I have nothing to offer to Him. What can I give Vishnu?”
At that time, Shivji and Pãrvati arrived there, travelling on Nandishvar, in the disguise of tyãgis. They saw Shree Nilkanth Brahm-Chãri in His pujã and offered Him sãthvo and salt. He mixed the sãthvo and salt with water, and offered it to Vishnu in the svarup of shãligrãm, and then ate it Himself as prasãd.
From there, He travelled to a place known as Bhut-Puri, where He stayed for the darshan and pujã of Shree Rãmãnuj-Ãchãrya. Then, He went to Kumãrikã, Padmanãbh, Janãrdan, and then had the darshan of Vishnu in the svarup of Adi Keshav. Next, He went to Kulgiri, known as Malayãchãl, and stayed there for five days, receiving darshan of Vishnu in the svarup of Sãkshi Gopãl. Shree Nilkanth Brahm-Chãri later went to Pandharpur and stayed there for two months, and received the darshan Vishnu as Vitthal-Nãth.
Shree Nilkanth Brahm-Chãri then performed pradakshinã of a place called Dand-Kãranya. He continued His journey and reached Nãsikpur, where He received darshan of Trambakeshvar. Shree Nilkanth Brahm-Chãri then crossed River Tãpi, River Narmadã, River Mahi, and River Sãbarmati.
Shree Nilkanth Brahm-Chãri then travelled through Bhal region and reached Bhim-Nãth. Shree Nilkanth Brahm-Chãri received the darshan of Shiv in the svarup of Gop-Nãth, and reached the port of Mãngrol. In this way, while on yãtrã, He destroyed adharma and established ekãntik dharma every tirth He visited. He freed the people living there from the ties of worldly affairs by giving them His darshan and accepting food and water offered by them.
Shree Nilkanth Brahm-Chãri In Loj
Shree Nilkanth Brahm-Chãri reached Lojpur in the Samvat year 1856, on Shrãvan vad 6. He met Rãmãnand Swãmi’s shishya, Muktãnand Swãmi, and many other sãdhus. He acknowledged them as the loyal bhaktas of Shree Krishna Bhagvãn and recognised the characteristics of true sãdhus. So, He stayed with them. After staying there for several months, He travelled in company of the sãdhus to Piplãnã, located near Mount Girnãr.
Shree Nilkanth Brahm-Chãri arrived in Piplãnã in the Samvat year 1856, on Jyeshth vad 12. There, He met Rãmãnand Swãmi, who was staying at the house of Narsinh Mehtã. Rãmãnand Swãmi was of a large build, had a fair complexion, and was wearing white clothes, which is suitable for a brahm-chãri. Shree Nilkanth Brahm-Chãri performed dandvat-pranãm before him, greeted him, and then sat beside him.
Shree Rãmãnand Swãmi was pleased to see Shree Nilkanth Brahm-Chãri. Shree Rãmãnand Swãmi asked Shree Nilkanth Brahm-Chãri regarding His birthplace, family, parents, Ved, guru, and ishta-dev. Shree Nilkanth Brahm-Chãri explained His ideas on vairãgya, tyãg of His family, staying in the forest, various types of tap performed, attainment of ashtãng-yog, His yãtrã, and defeat of false gurus.
After hearing all these ideas, Shree Rãmãnand Swãmi was extremely pleased and said, “Brahm-Chãri. You are my own. Your father Dharma-Dev had taken bhãgvati dikshã from me at Prayãg-Shetra. He had stayed in Kaushal-Desh under my ãgnã, and preached about dharma and bhakti of Shree Krishna to those that had the desire to learn. You are the son of the Dharma-Dev, and have more gun than your father”. Shree Nilkanth Brahm-Chãri was pleased to have heard this, and therefore stayed with Shree Rãmãnand Swãmi.
In the Samvat year 1857, Kãrtik sud 11, Shree Nilkanth Brahm-Chãri was given bhãgvati dikshã by Rãmãnand Swãmi, and was given the names Sahajãnand Swãmi and Nãrãyan Muni. He remained with Shree Rãmãnand Swãmi and served him with great love and admiration. Rãmãnand Swãmi realised that Nãrãyan Muni was gifted with all the guns of a true sant and was extremely powerful. Therefore, he handed over the control of the Sampradãy to Him. Rãmãnand Swãmi then left his physical body in the Samvat year 1858, on Mãgshar sud 13. He returned to Badrikãshram and became free from the curse of Durvãsã Rushi.
Shree Sahajãnand Swãmi performed the funeral rites of His guru and began to take care of the Sampradãy. He was watchful of all the sãdhus, brahm-chãris, and grahasthas. He achieved this by giving talks based on shãstras, which attracted their minds towards Him.
Sahajãnand Swami
Shree Sahajãnand Swãmi travelled through many regions, such as Sorath, Hãlãr, Kutch, Zãlãvãd, Kathiyãvãd, Dandhãvya, Bhãl and Gujarãt, accompanied by His sãdhus, brahm-chãris, and grahasthas. He revealed His divinity to the people of these regions, and gave inspiring talks on dharma, gnãn, vairãgya, and bhakti. He also destroyed adharma, and purified the evil minds of the false gurus. In this way, the people of all these regions became His bhaktas, and began to worship Him.
Shree Sahajãnand Swãmi sent His bhaktas into samãdhi in order to show them His powers and increase their gnãn. Some bhaktas saw Shree Krishna Bhagvãn giving darshan to Lakshmi, Rãdhikã, Shreedãmã, and other pãrshads, in Golok. Some bhaktas saw Vishnu giving darshan to Lakshmi, Nand, Sunand, and other pãrshads in Vaikunth. Some bhaktas saw Mahã-Purush giving darshan to the niranna-muktas in Shvet-Dvip. Some bhaktas saw Bhumã-Purush giving darshan to Lakshmi and many pãrshads in Avyãkrut. Some bhaktas saw Nar-Nãrãyan giving darshan to the rushis in Badrikãshram. Some bhaktas saw Shesh-Shãyi-Nãrãyan giving darshan to the bhaktas in Kshir-Sãgar. Some bhaktas saw Hiranyamay-Purush giving darshan to Surya-Dev and his servants. Some bhaktas saw Yagna-Purush giving darshan to Agni-Dev and his servants. Some bhaktas heard the sound of pranav. Some bhaktas saw light equal to millions of suns. Some bhaktas saw Brahm, which is sachidãnand, and beyond jãgrat, svapna, sushupti. Some bhaktas saw Virãt-Purush, who is the supporter of the brahmãnd. Some bhaktas saw the loks and powers of the devs. Some bhaktas saw the six chakras and their presiding devs, such as Ganesh.
Sahajãnand Swami also gave darshan to His bhaktas who were hundreds of miles away, and accepted the food that they had offered in their homes, which showed His greatness. He gave darshan to bhaktas who were going to Akshardhãm, and all the people in their village, even if they were not bhaktas. He also revealed His alokik powers to both bhaktas and kusangis everywhere. As the people were amazed by His divine grace, they abandoned their own gurus and sampradãys and joined satsang.
People from many sampradãys came to meet Sahajãnand Swami with the intention of defeating Him in a philosophical debate. However, after realising His greatness, they became humble before Him, and said, “Mahãrãj. You are the avatãr of Bhagvãn. Kindly give us your darshan, so that we can see the devs who we worship”.
On hearing this, Sahajãnand Swami sat them down and sent them into samãdhi. This caused their nãdis and prãns to stop, and their jeevs left their bodies, leaving the bodies lifeless. They all then saw their ishtha-devs in Sahajãnand Swami. The Vaishnavs and the followers of Mãdhvi and Nimbãrk saw Sahajãnand Swãmi in the svarup of Shree Krishna surrounded by gopis in Vrundãvan. The followers of Rãmãnuj saw Lakshmi-Nãrãyan, surrounded by pãrshads, such as Nand, Sunand, Vishvaksen, and Garud. The bhaktas of Shree Rãm saw Him seated on a sinhãsan, surrounded by Sitãji, Lakshmanji, and Hanumãnji. The followers of Shankar-Ãchãrya saw light, and the followers of Shiv saw Shiv with Pãrvati and Ganesh. The followers of Surya-Dev saw Surya-Dev and Hiranmay-Purush. The followers of Ganesh saw Mahã-Ganpati. The followers of devis saw a devi. The Jains saw Tirthankar, and the Muslims saw Paigambar. In this way, they all saw their own ishta-dev in Sahajãnand Swami due to samãdhi, and realised that He was the cause of all the avatãrs. So, they all abandoned their sampradãys and became followers of Sahajãnand Swami.
Sahajãnand Swãmi removed the darkness of ignorance by his extraordinary powers, and established the ekãntik dharma which had been completely destroyed on the earth. He set up alms-houses with the wealth of His rich grahastha bhaktas, and distributed free food. Also, He performed many yagnas, such as Vishnu-Yãg, Mahã-Rudra and Ati-Rudra, without the sacrifice of animals. During these yagnas, He served rich foods, and gave alms to thousand of brãhmans. He performed many pujãs of sãdhu, brãhmans, and devs, and served rich foods.
Sahajãnand Swãmi destroyed adharma and hypocrisy. He had many mandirs built in different regions, and installed the various murtis, such as Nar-Nãrãyan, Lakshmi-Nãrãyan, Bhakti-Dharma, Hari-Krishna, and Rãdhã-Krishna. He displayed miracles through these murtis.
Wherever He went, He taught people about the dharma of their varna and ashram, gnãn of the ãtmã and Bhagvãn’s svarup, vairãgya, and bhakti coupled with Bhagvãn’s greatness. Sahajãnand Swãmi gave bliss and joys to His bhaktas at all times.
Sahajãnand Swãmi mainly stayed in Gadhadã as He was attached to the bhakti of Abhay Rãjã and his son and daughters, who had all dedicated their lives to Sahajãnand Swãmi. He celebrated Janamãshtmi, Rãmnavmi, Prabodhini Ekãdashi, Holi, and Annkut festivals by serving rich foods. The paramhans, brahm-chãris, and bhaktas of different places came to these festivals and offered gifts to Sahajãnand Swami, such as rich clothes, jewellery, flowers, and sandalwood. Sahajãnand Swami served them rich food and pleased the brãhmans and sãdhus.
The Tils and Chihns Of Sahajãnand Swami
On the soles of the feet of Sahajãnand Swãmi, there are urdhva-rekhã (lines). These lines start between the first two toes. They are also found on the heels.
On the sole of the right foot there is the chihn of a jav on the big toe. There are also the chihn of a kamal, ankush, dhvaj, ashtakon, vajra, svastik, and a jãmbu. On the nail of the big toe, there is a vertical red line, and on the outer side of the big toe there is a til. There is a til on the side of the second toe facing the big toe. There is also a til, close to the nail, on the outside of the last toe.
On the sole of the left foot, on the left side of the urdhva-rekhã, there are two black chihn. Near the urdhva-rekhã, at the base of the toe joint, there is the chihn of vyom. There are also the chihn of a dhanush, kalash, matsya, trikon, gaupad, and ardha-chandra.
The soles of both feet are pink. The nails are also pink, and they are luminous. There are fine hairs on the large toes of both feet. Between the large toe and the second toe, there are marks and scratches from wearing chãkhadis. On the outer ankles of both legs, there are marks from sitting on the floor. On the right leg, five inches above the ankle, there is a small til, and on the outer side of the thigh there is a large mark. There is a large til on the left leg, five inches above the ankle, and above that there is a small til. There is also a chihn on the outer side of the knee.
On both sides of the waist, there are chihns caused by wearing a dhoti. His belly, which is ever cool, folds in three lines. There are two tils on the sides of the deep, round navel. The til on the right is close to the edge of the navel, and the til on the left is slightly further away. There is a large til on right side of the waist, and a small til near the large til. Two inches above the navel there are three tils – two of them are on the sides, and one is in the middle – and there is a til two inches above the middle til. On the left side, above the waist there is vertical row of four big tils and on the outer side there is another vertical row of four small tils. There is also a vertical row of three tils under the armpit.
On His chest there is a chihn of Shrivatsa formed by hair. In the middle of chest there is a large and reddish chihn, in the shape of a moon. On the right side of His chest there is a slight bulge, and on its centre, but little on left side, there is a large til. On the left side of that til, at a distance of an inch, there is one til, and farther left, there is a til on the chest at a distance of two inches. Over the two breasts there are two branded chihns.
On the internal part of the upper right arm, there are four tils forming a vertical row. Three inches from the wrist there is a branded chihn. Beside that chihn, on the outer side, there are four small tils. Below the right elbow and above the wrist there are two tils. There is a small til, at a distance of quarter of an inch and above the root of the last finger.
There is a branded chihn three inches from the wrist of the left arm. There is a til on the outer side of the arm, two inches below the left elbow. There is a til between the index finger and the middle finger. There is a small til on the internal side of the nail of the index finger. There is a til on the wrist of the left hand.
The nails of both the hands are pink, bulging, and luminous. The front parts of the nails are very sharp. The palms of both the hands are pink. The lines on the palms are slightly dark. About eight inches up from the wrist, there are two branded chihns on both forearms. Both the elbows are dark.
There is a til in the cavity of neck, and near that til, there is another small til. There is a small til right below the chin. And there is a big til with hair on the back, at the distance of two inches below the left shoulder. There are two tils below that big one and with descending little distance between them. There is one til on right side of spinal cord, two inches below the neck, and four such tils in the centre of back towards right hand side of the spinal cord. Near the right side of nose there is one big til and little one above it but below the corner of the eye there is one smaller in size. There are two light scars of smallpox on the top of the nose.
There are fine wrinkles on the upper and lower eyelids of both the eyes. Inside the mouth on the right side there is a dark chihn on the first molar tooth. The tongue is pink as a lotus and has a black til on it. There is a black dot inside the left ear. The forehead is broad and has two lines in the shape of a tilak. On the right side of the forehead there is a mark below the hairline. There is a small til on the lobe of the right ear. There is a large til on the palate. There is a til a little in front of the sikhã on the head while behind on the side of the sikhã there are three tils. Apart from all these, there are some very small tils on his body.
The murti of Shreeji Mahãrãj is beautiful, pleasant, strong, and charming. The murti is such that it attracts the minds and eyes of the bhaktas who perform His darshan. The murti is the colour of newly formed clouds, peaceful, and the same height as the murti of Shree Gopinãthji in Gadhadã. The body of Sahajãnand Swãmi is like the description in all the shãstras, but the chihns and tils have been described from memory.
Daily Routine Of Shree Hari
Sahajãnand Swãmi wakes up when there are three or four ghadis (72 to 96 minutes) remaining of the night, and brushes His teeth. After bathing, He wipes His body with a clean, thin piece of cloth. He then stands up and holds the wet cloth, that He was wearing, between His two thighs and twists it with both His hands to squeeze the water out. He then wipes and dries His thighs and legs, and puts on a clean, thin, white dhoti and keeps it very tight. He covers His upper body with another clean, thin, white piece of cloth. He prefers to wear white clothes. Then, after completing His morning pujã, He wears His chãkhadis and goes for breakfast.
Shreeji Mahãrãj takes His seat. He covers His head with a cloth, which He tucks it behind His ears. While eating, He faces north or east. He raises His right knee, and rests His right elbow on the knee. He has the habit of drinking water while He eats. If He finds a tasty item of food, He offers some to His best bhaktas. He also has the habit of moving His hand on the belly after belching.
Sometimes, when He is pleased with a bhakta, He offers His prasãd. When He wants to serve food to the sãdhus, He keeps His khes on His left shoulder, and ties the ends around His waist. While serving, He repeatedly calls the names of the different foods and moves up and down the rows of the sãdhus. He has great faith, respect, and happiness in feeding and serving food.
In Gadhadã, during the seasons of Varshã and Sharad, when He learns that the water of the River Ghelã has become clear, He goes there to bathe with the sãdhus and satsangis. Then, while praising the waters of the river and delighting the bhaktas, He plays with the bhaktas. When He dives into the water, He presses His ears, eyes, and nose with His thumbs and fingers. After diving into the water, He comes up to the surface after a long time. He gargles with water, and moves His right hand around His face. Sometimes, He stands in the middle of the river, and makes the sãdhus sing kirtans while clapping, and also joins them in singing and clapping.
While entering the water for bathing or while coming out after bathing, He holds the hands of His bhaktas. When He sees the happy faces of the bhaktas that have performed His darshan, He comes out of the water and stands on the river bank. He wears a dry, thin, white dhoti and keeps it very tight. He then squeezes the water from the wet dhoti He was wearing before. Then, He ties a white feto on His head, with the cloth very close to His eyebrow, and keep a chhoglu hanging out of the top. He also puts a khes on His left shoulder, and ties the ends around His waist. Finally, He rides a beautiful horse, and returns to His residence while pleasing the eyes of thousands of surrounding bhaktas.
While walking, Shreeji Mahãrãj moves His right arm; and sometimes holds a handkerchief in His right hand and places His left hand on His left hip. Sometimes, He places a thin, white cloth over His shoulder, and sometimes He puts a khes on His left shoulder, and ties the ends around His waist. He has the nature of walking very fast. He walks so fast that the bhaktas following Him are hardly able to keep pace with Him, and have to run to keep pace with Him. When He walks while wearing chãkhadis, the chãkhadis make a knocking sound on the ground. While standing when performing a task or while walking slowly, He has the habit of gently hitting His right thigh with His right fist. Sometimes, when there is a great crowd of people, and there is a lot of dust flying around, He covers His nose and His face with a handkerchief.
Sometimes, He sits on a decorated cot; sometimes He sits on a thin mattress covered with a bed sheet; sometimes, He sits on a thick cushioned seat; sometimes He sits on a square cushion; and sometimes He sits on a large, cylindrical pillow. Sometimes, He sits with His legs crossed, and sometimes He sits with His legs bent and tied with a cloth. Sometimes when He sits, He supports His back with a pillow, and has the habit of sitting with His legs stretched forward, with one leg crossed over the other. Sometimes, He moves a finger of His right hand along the urdhva-rekhã of His left foot. Sometimes, He keeps His tongue pressed between His teeth on one side. While sitting, He twists His neck on both the sides and makes a cracking sound. Sometimes, He lies with a pillow under His chest, and has His back pressed by the bhaktas.
Shreeji Mahãrãj turns a mãlã of tulsi beads wherever He sits; sometimes He playfully moves two beads at the same time; and sometimes He folds up the mãlã and rubs it between His two palms; and when He has no mãlã in the hand, and He counts the segments on the fingers.
Sometimes, He closes His eyes and performs dhyãn; sometimes He performs dhyãn with His eyes open; and sometimes He suddenly awakens from dhyãn. Sometimes, He performs dhyãn while the sãdhus sing kirtans to the accompaniment of musical instruments. Sometimes, He joins the sãdhus in singing, while snapping His fingers; nd sometimes when the sãdhus sing kirtans while clapping, He joins them in singing while clapping. Sometimes, when the sãdhus sing kirtans to the accompaniment of musical instruments, or the sãdhus are reading kathã before Him, or He is giving a spiritual talk, He gradually moves closer to them.
During the kathã, He repeatedly says the word “Hare”. When He is carrying out some activity, and He recalls a talk from a kathã, He says “Hare” and then when He realises that He is not listening to a kathã, He gently smiles at the bhaktas near Him. Sometimes, if He is happily talking, or is listening to a kathã, or is listening to kirtans, or is engrossed in some thought, and then someone comes and calls Him for dinner or comes perform His pujã, He becomes very annoyed.
Sometimes, He sits in the sabhã of His bhaktas and delivers talks about dharma, gnãn, vairãgya, and bhakti, and sometimes He explains the essence of Yog, Sãnkhya, Panch Rãtra, Vedãnt, and other shãstras. Sometimes, He raises both His hands and claps to silence the bhaktas and begins His talks. Sometimes, when there may be a very large sabhã of bhaktas and He wishes to delivers a talk, He stands up so that He may be heard from a distance, and raises both His hands and claps to silence the bhaktas. Sometimes, He is so engrossed in the talk, that He does not notice when His upper garment is slipping. This is His nature.
Sometimes, in a sabhã, Shreeji Mahãrãj asks the sãdhus and haribhaktas to begin a question and answer session. Then, if someone asks a difficult question and if no one able to answer it, He gives the reply to the delight of all. Sometimes, while delivering a talk, He crushes a bunch of flowers or a large flower with His hands. Sometimes, while delivering a talk He has the habit of twisting the end of His handkerchief.
He accepts the pujã that is lovingly offered by bhaktas who have come from other regions to celebrate festivals. Sometimes, when the bhaktas come in large groups to perform His pujã, He accepts their garlands with both His hands, or with His legs, or even with His stick. Sometimes, His darshan sends a person into samãdhi, and sometimes He awakens them from samãdhi immediately. Sometimes, when He wishes to call someone in a sabhã, He makes a signal with His eyes, or He points at them with His index finger.
Sometimes, realising the cooling effect of the garlands of mogrã, the fruits, like lemons, He repeatedly brings them near to His eyes. Sometimes, He listens to the kathã, and sometimes He narrates the kathã, and sometimes He asks for kirtans to be sung, and then sings the kirtans Himself.
Shreeji Mahãrãj does not like to stay idle at any time by keeping away from good activities, such as constructing mandirs, and feeding sãdhus and brãhmans. He is very fast in completing any work of bhakti and dharma that He undertakes.
Whenever He wants to sneeze, He finds His handkerchief and holds it in front of His face, and sneezes so loudly that it is heard even at a distance. He sneezes two or three times.
Whenever He yawns, He loudly says “Hare, Hare” while rubbing His eyes.
Shreeji Mahãrãj loves the sevã performed by nishkãm bhaktas. Sometimes, He playfully laughs loudly, while covering His mouth with His handkerchief. Sometimes, He is so pleased to see bhaktas who have come from other regions, that He stands up and embraces them, and asks about the news of their villages and towns.
Sometimes, He happily embraces the sãdhus, who have come to celebrate a festival, as they leave for other regions. Sometimes, when He is pleased with His bhaktas, He places His hands on their heads, and places His feet on their chests. Sometimes, when He is extremely pleased with a bhakta, He offers gifts, such as a garland of flowers, or string of flowers, or His clothes and jewellery. He is very generous. He immediately gives a highly valuable item to a good person, the moment He decides to do so, without any delay.
Sometimes, He cracks the knuckles of His hands and feet; and sometimes He the bhaktas sitting nearby to crack His knuckles. Sometimes, when He sees or hears of an animal suffering, He has the nature of saying “Ram, Ram” out of compassion. Sometimes, when He sees any person suffering, He offers food and clothes to ease this suffering, as He feels great compassion in His heart.
Sometimes, if a person is hitting someone, He would not tolerate this, and stops the person by yelling. Sometimes, if someone criticises a sãdhu or a bhakta, He feels upset, and then scolds that person and is disrespectful. Sometimes, if He feels physically unwell, He examines the pulse of His right hand, with the fingers of His left hand.
When He concludes a sabhã, He says “Jay Sachidãnand” or “Jay Swãminãrãyan”. Then, after bowing down to the sãdhus. He stands up. Sometimes, while riding a horse and travelling, He stretches one leg on the neck of the horse.
When He is going to sleep, He moves His fingers on His forehead as if He is making the tilak mark. He asks for His mãlã, and turns it in His right hand. While sleeping, He keeps His face open; and if anyone touches Him while He is in deep sleep, He wakes up suddenly, and asks “Who’s there?”
This description of the nature of Shreeji Mahãrãj has been written from memory, and there are many more descriptions. He lived in Gadhadã and delivered talks on five topics in order to remove the doubts of His bhaktas: svadharma ãtmã-gnãn, vairãgya, gnãn of Bhagvãn’s svarup, and bhakti coupled with Bhagvãn’s greatness. These talks, and many talks from Amdãvãd, Vadtãl and many other villages, have been written from memory to the best of our knowledge for the welfare of the bhaktas.