On the fifth day of Navratri, Pujya Bhaishri and the host family worshipped young girls in the form of Skanda Mātā in the morning. This was followed by the musical recitation of Shri Ram Charit Manas.
The afternoon session began with a speech by V. S. Gadhvi, the Gujarat Chief Information Commissioner, on Gandhi’s eternal smile. Thereafter, In the ‘Bhagavat Dharma and Bapu’ Katha, Pujya Bhaishri focused on the universal definition of Dharma.
Mr. V. S. Gadhvi said that Gandhiji was pertinent when he was physically present amongst us, he is pertinent today and will remain pertinent in the future. His influence remains in the entire world. Gandhiji was never gloomy in his life. His smile was unique. Gandhiji, in short was an impossible possibility.
Pujya Bhaishri commenced the katha with an exploration of the term Dharma and the universality of it.
He said that a group of people do not necessarily make a society, they may merely be a crowd. The word society (samāj) is associated with understanding (samaj); thus only a group of understanding people can form a society. Those that seek to discriminate between the real and unreal are intelligent. Those who then understand and imbibe the eternal Truth in their lives are in turn protected by the very Dharma that they uphold.
All the Vedic scriptures have been written by Ved Vyāsji Himself and so there is no difference in substance. The only difference is in the form it is presented in. In all forms, Mahabharat, Ramayan, Bhagavat and 17 other Puranas, the same essence is discussed as Dharma. Let there be no confusion about that.
Bhagavat Dharma is not a specific or separate topic located within the Shrimad Bhagavat Mahapurān. The values of Truth, Love and compassion, as they are revealed in the lives and characters of devotees is to be considered Bhagavat Dharma. In this sense, we are exploring Bapu as Bhagawat Dharmi for the Universal values he adhered to in his lifetime.
What is the true benefit of human birth, ask the Shrimad Bhagavat? Remembrance of Lord Narayan at the end of one’s life which is a direct testament to the success of Mahatma Gandhi’s birth.
The path of devotion and dedication to Truth is not for cowards, in the words of Narsi Mehta. One cuts one’s head first and steps on it to proceed upon this path. The journey to fearlessness is a twofold vow:
The word untruth (asatya) does not mean absence of truth but rather a veiling of the Truth for Truth is eternal and there never is a time it does not exist. This is just like the sun which may appear to rise and set, but is ever present even when not visible. God manifests in the form of Ram, Krishna etc. Can we develop ourself to be a mother (such as Kaushalyā), worthy of manifesting and nurturing Truth?
Just as the body is a useful vehicle for us to journey towards the real from the unreal, so too is the intellect. However, just as a body sometimes is gripped by fever, the intellect is seized by suspicions.
Pujya Bhaishri said that one must seek refuge in a doctor in the form of one’s Sadguru and be willing to confess the problem as well as be willing to see the problem as a problem to receive a solution. If one does not resolve suspicions and they fester, they lead to destruction as said in the Bhagavad Gita – sanśaya ātma vinaśyati.
Mother Bhavani sought refuge in Lord Shankar and aired her logical doubts seeking resolution. One who is argumentative for the sake of it but does not wish to understand anything is swept away in the rapid tides of fallacy.
After the Katha, three books were inaugurated by Pujya Bhaishri, sponsored by the chief host, Shri Bajranglal Tapariaji and family:
All books are based on kathas and discourses by Pujya Bhaishri.
We bow down to Maa Karunamayi who is seated atop a mountain of flowers. The flowers represent the various virtues such as compassion, non-violence, truth etc.
