1. Affirmations - Tongue is Powerful.

Adapted from an audio:

 The tongue is so powerful.

I got to speak good over my life at all times.

I cannot speak struggle everyday and expect blessings to arrive.

When I keep saying "I am broke, I am tired, nothing ever works for me", my body listens, my nervous system listens, my life responds. 

Words are seeds. What I "say" is what I water. So, I need to speak of the place I got to walk towards, not the place where I am standing in, or I was! 

I need to build my life with these affirmations:

🔹I am supported

🔹I am aligned

🔹I am being guided 

🔹I am blessed 

This is not pretending. This is choosing which future I want to feed.

Quietly, Gently - Life begins to transform

5. Sansaar - રુણાનુબંધ.

 રુણાનુબંધના લીધે આપણો સંપર્ક થયો અને આ ભવના રુણાનુબંધ પૂર્ણ થાય ત્યાં સુધી રહેશે.

કાંઈક બાકી રહી જાય અથવા કાંઈ ઉમેરાય, તો એવું બને કે આગળ ઉપર પણ એ વ્યવહારનું અનુસંધાન થાય.

મોહ, રાગ અને દ્વેષના પરિણામો સંસારના વધવાનું કારણ છે અને અનંત કાળથી એ જ કરતો આવ્યો છું. જેમ અનાદિથી પરિભ્રમણ ચાલે છે, તેમ અનંત કાળ સુધી ચાલે એવા પરિણામો દરેક ક્ષણે બાંધતો રહ્યો છું, કારણ કે અનંતાનુબંધિ કષાયો પર હજી ચોકડી પડી નથી.

જ્યાં સુધી મારી માન્યતા ન બદલાય, ત્યાં સુધી મારો સતત પુરુષાર્થ ‘સંસાર, સંસાર અને સંસાર’ જ વધારવાનો ચાલતો રહેશે એ મને લક્ષમાં રાખવું છે; અને જ્યાં સુધી એ પુરુષાર્થ છે, ત્યાં સુધી અનંત સંસાર ઊભો જ છે.

માન્યતા બદલવાથી જ માન્યતા બદલાશે; બીજી કોઈ રીતે નહીં.

શું મને મારી માન્યતા બદલવી છે?

શું ઊંડે ઊંડે પણ મને સંસારમાં જ રસ છે?

શું ફક્ત બહિર્મુખ રહીને સાધનો સેવવાથી કામ થઈ જશે એવી આશામાં જ આ અમૂલ્ય મનુષ્યભવનો સમય વ્યતીત થઈ રહ્યો છે?

શું આ સંસારનો અંત લાવવાના વિચારો મને હચમચાવી દે છે, કે પછી ‘શુભ-અશુભ, પુણ્ય-પાપ’ કરતાં કરતાં આ આમ જ ચાલતું રહેશે એવું નેપથ્યમાં સ્વીકાર છે?

અસ્તુ!

4. हरि नाम प्यारा.

 साँसों का बोले इकतारा, हरि नाम प्यारा प्यारा, हरि नाम प्यारा

लूटेगा क्या, कोई लुटेरा, हरि के बिना कछु और न मेरा

भवसागर की लहर लहर में, तू ही तो एक किनारा

हरि नाम प्यारा प्यारा, हरि नाम प्यारा (१)

हरि के बिना कछु, ध्यान रहा ना, गर्व रहा ना, मान रहा ना

डूबा हूँ जब से हरि के भजन में, भूल गया मैं ये जग सारा

हरि नाम प्यारा प्यारा, हरि नाम प्यारा (२)

गूँज रही है, दिल में मेरे, हरि की धुन, साँझ सवेरे

स्पर्श हृदय को करके कहती, वो ही तेरा एक सहारा

हरि नाम प्यारा, हरि नाम प्यारा (३)

ये जीवन है, हरि को अर्पण, शीश मेरा और उनके चरण

मैं उनका हूँ, वो मेरे हैं, ऐसा ही है, नाता हमारा

हरि नाम प्यारा, हरि नाम प्यारा (४)

3. રાજનું રાજ છે.

 શક્તિનો સ્ત્રોત વીર છે

વર્ધમાન છતા સ્થિર છે

મને કોઈ વિકલ્પ નથી

બનાવે અને ખવડાવે ખીર છે

કૃપાળુની કૃપા છે

રાજનું રાજ છે

મારું બધું એ કરે

મારા માથે તાજ છે

2. 48 Kalyanaks: Dec 2025 (Blog).

 A Journey That Became a Yatra of the Soul 🌼✨

What began on the morning of 25th December, with a flight lifting us away from Mumbai, the familiar maya nagar we call home, soon transformed into something far deeper than a holiday. For nine blessed days, we stepped away from routine life and walked into a living tapestry of faith, history, devotion, endurance, and togetherness.

Our first halt was Lucknow, where modern elegance met thoughtful remembrance. Between Ambedkar Park’s quiet grandeur and the vibrant storytelling of UP Darshan Park, the journey gently eased us from the world of schedules into the rhythm of a pilgrimage. Roads may have been closed, plans adjusted, but faith found its way through metro lines and shared laughter.

The next morning carried us to the sacred soil of Shravasti, where silence itself feels sanctified. Here, the air seemed to whisper centuries of Tapasya of Bhagwan Sambhavnath’s Janmasthali, and of Gautam Buddha’s Jetvan, where compassion once took spoken form. Moving seamlessly between Shwetamber and Digamber temples, Jain and Bauddha legacies, our hearts expanded beyond boundaries. The overnight stay felt less like rest and more like quiet absorption.

From there, we entered the devotional embrace of Ayodhya, staying two nights in the city where bhakti breathes through every lane. Standing before Ram Lalla, and then tracing the Kalyanak footprints of five Jain Tirthankars, Adinath, Ajitnath, Abhinandannath, Sumatinath, and Anantnath, we experienced devotion not as ritual alone, but as remembrance and humility. Bhajans echoed not just in temples, but in hearts and often in the bus, where tired voices still sang with joy.

The road onward tested our stamina and strengthened our bond. Prabhasgiri and Kaushambi offered profound stillness; the places where spiritual milestones were not announced loudly, but felt deeply. Reaching Prayagraj, we paused, and the next morning bowed at the Triveni Sangam, where rivers and inner currents converge. That silent pranam said more than words ever could.

As dusk fell on 30th December, we entered Varanasi, the eternal city. For four nights, time itself seemed to slow. From Bhelupur Parshwanath Kalyanak, Bhadaini Jain Ghat (Suparshwanath), Chandrapuri (Chandraprabhu Swami), to Sarnath (Shreyansnath Kalyanak), the Jain legacy unfolded with grace and depth, often in both Shwetamber and Digamber traditions, lovingly covered without distinction. Alongside, we stood awestruck at Kashi Vishwanath, and watched lamps float like prayers during the Ganga Aarti at Dashashwamedh Ghat, their reflections dancing with devotion on flowing waters.

Meals were often skipped, replaced by simple munching on the bus—but no one felt deprived. What sustained us was bhakti, kirtan, shared discipline, and a spirit of joyful adjustment. With 54 yatris—including children, some joining late, some departing early, the group remained remarkably harmonious. Laughter, patience, cooperation, and care became our unspoken companions.

On 3rd January 2026, as flights carried most of us back to Mumbai, we returned not just with souvenirs and photographs, but with memories sanctified by effort, hearts softened by devotion, and bonds strengthened by shared faith.

This was not merely a trip.
It was a collective success.
A journey that balanced discipline with devotion,
Diversity with unity,
And fatigue with fulfillment.

Gratitude to every yatri—for flexibility, faith, and fellowship.
Gratitude to the unseen hands that guided us safely.
And gratitude to the sacred land itself, for allowing us to walk its story.

May the merit of covering 48 Jain Kalyanaks, along with the great non-Jain spiritual centers, continue to illuminate our paths—long after the journey has ended. 🙏✨

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1. 48 Kalyanaks: Dec 2025 (Poem).

 सालों से है इस शरीर का घर,

मुंबई नाम का माया नगर,

कुछ दिनों के लिए चल पड़े हम,

उस मोह-मयी को अलविदा कहकर...

पहुँचते ही लखनऊ शहर,

बंद रास्तों का मचा था कहर,

बस को छोड़, हम पहुँचे दुर्ग्मा (restaurant),

मेट्रो सुविधा का सहारा लेकर...

संतुष्ट करके अपना जठर,

घूमने निकले सड़कों पर,

हाथियों की श्रृंखला देख,

यूपी दर्शन पार्क में घुमाई नज़र...

अगली सुबह आगे बढ़ा सफ़र,

श्रावस्ती भूमि है पवित्रता सभर,

बुद्ध जी के सैकड़ों चातुर्मास,

संभव जिनकी तपस्या प्रखर...

अयोध्या नगरी है भक्ति सिमर,

श्री राम के चरणों में भक्त बेफ़िकर,

आदि, अजीत, अभिनंदन, सुमति स्पर्शन,

अनंत अंधकार मिटा, लाता उजाला अमर...

पद्म प्रभु का है जहाँ अत्तर,

चंदनबाला, अनाथी, अनेक ने पूजे वीर ईश्वर,

गौतम बुद्ध के प्रसंगों से सुवासित,

कौशांबी, प्रभासगिरि भी है अति सुंदर...

आदि पुरुष दादा ऋषभ जिनवर,

प्रयागराज में जीता कर्म समर,

त्रिवेणी संगम को करके प्रणाम,

वाराणसी को छूने का आया अवसर...

पारस के चार कल्याणकों की धरोहर,

भेलूपुर में वंदन करते नारी और नर,

सुपार्श्व दादा की रौनक,

भदैनी जैन घाट, गंगा लहर...

बुद्ध की प्रथम देशना, सारनाथ निखर,

श्रेयांस प्रभु की सिंहपुरी निडर,

चंद्रपुरी में चमक रही है,

चंद्रप्रभु की शान निरंतर...

चिंतामणि (पारस) के चरणों में झुकाया सर,

भोले विश्वनाथ का अद्भुत मंजर,

मइया की आरती के, नाव से दर्शन,

लौट आए हम, भेंट, यादें, प्यार लेकर !!!

14. The Many Paths and the One Goal.

The Many Paths and the One Goal

In Jainism, the journey towards liberation (moksha) is often expressed through different approaches: Bhakti mārga (devotion and surrender), Kriyā mārga (rituals and practices), and Jñāna mārga (knowledge, wisdom, satsang). Many seekers attach themselves to one of these and proudly declare, “I belong to this path.” Yet this tendency arises from the very nature of the mind—it clings to identities and rests in familiar patterns.

At a deeper level, the truth is that the path to liberation is not confined to any single approach. The essence of moksha lies hidden within all these paths, and the seeker’s work is to balance them wisely, to embrace whatever nourishes inner progress, and to drop whatever binds.

But this balance can only emerge when I truly recognize who I am. My being today revolves around a false identity—the śarīra (body), mana (mind), and karma. This identity is bound by moha—attachment, aversion, and ignorance. Living only for the fulfillment of the body, the mind, or karmic fruits is essentially catering to this false self. The real identity is the ātman (soul). Its upliftment lies in freeing it from karmic bondage, in transcending the cycle of śubha (good) and aśubha (bad), and orienting myself towards śuddha (pure). Between aśubha and śubha, the latter is obviously preferable, yet even śubha belongs to the realm of the false identity. Only śuddha reveals the truth of who I am.

This realization shines brighter when placed against the backdrop of human birth. Manushya bhava is ati-mahā-durlabh—rarest of the rare. And in this life, I have been blessed with intact senses, a discerning intellect, limited desires, and access to the wisdom of dharma. These are not accidents of “luck” but the results of immense puruṣārtha (efforts) across countless past lives. What I call “destiny” today is nothing but the fruit of yesterday’s effort.

The vital question, then, is how I use my present effort. If all my energy goes only into managing this one lifetime—into serving the false identity—I merely consume the fruits of past puruṣārtha. But if I also dedicate myself to the higher aim—planning beyond death, aligning with the soul’s purity, and moving towards freedom—then today’s puruṣārtha becomes the seed of liberation itself.

The wise way is balance: to fulfill the responsibilities of this birth, while drawing a line that guards sufficient time and effort for inner ascent. For if I miss this opportunity, it may be near impossible to regain such a birth—with stability, comfort, wisdom, and exposure to the true path of moksha.

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Conclusion

The path to liberation is not about choosing devotion over knowledge, or rituals over devotion. It is about piercing the illusion of the false identity and re-orienting towards the soul’s true identity. Bhakti, kriyā, and jñāna—all become meaningful only when they serve this higher aim of transcending śubha-aśubha and moving into śuddha. To live with this awareness is to honor the puruṣārtha of countless past lives, to redeem the present one, and to step consciously towar

ds eternal freedom.