This year, one of their chief patrons, Mr. C. M. Bhandari who played a crucial role in organizing International Yoga Festival in Rishikesh early this year, invited Swami Suryendu Puri to impart knowledge of Mahayoga in this camp. Although the camp was focused on youngsters but after learning about these exceptional Kriya Yoga techniques and their miraculous effects, the villagers of Mawra and surrounding areas also started flooding in. Children or old, none was left behind. Just in few sittings, they could feel the energy and power of these Kriyas.

This visit was initially scheduled just for three days as Swami Ji was supposed to leave for England on 5^th along with Maharaj Ji and Sadhwi Ji. However, due to the immense interest and demand of people Br. Deepak had to stay back to continue the practice for rest of the camp.

Maharaj Ji and some participants enjoying fun-full activities during the Body Shaping Camp

14-22 April, 2013: Swami Buddh Puri Ji Maharaj (Maharaj Ji) and co-travelers returned to the Shabad Surat Sangam Ashram late on the evening of 13 April after their visit to Gujrat and other places, visiting also Kila Raipur for Vaisakhi, on their way back. They were greeted by the smiles and bows of the group of individuals all of whom had been pulled here by the common thread of seeking true health in body and mind. The Body Shaping Camps of old had led to springing up of new rivulets of life in the fast expanding desert of rottenness, disease, old-age, depression and what not in the lives of many. So, 65 individuals finally showed necessary commitment to life and health and leaving the customary pulls of the routine life behind, boarded the train of the 3^rd annual Body-Mind Shaping Camp, destined for health and happiness from the platform of Shabad Surat Sangam Ashram with Maharaj Ji in charge, assisted by his trained group of chosen coachmen.

What are the Body-Mind Shaping Camps all about? The answer was provided in the very first of the discussion sessions which were held every afternoon. Maharaj Ji told, “It is true that excessive body weight or obesity is directly linked to a host of other diseases. The usual way of decreasing body weight is through a combined program of dieting, physical exercise and medicines with the main focus being on dieting. But what we are doing here is different from this. And it is important to be clear about this difference. Only then will we be able to truly participate in this camp and reap all the benefits. When you take less diet than normal, the fire in the body gets activated and begins to melt the body. A similar thing happens through exercise. In this way people try to lose weight. And even if someone manages to reduce up to 10 kgs., it is often seen that the moment they try to switch to routine diet (which they have to one day else the body gets weak), the body begins to put on weight with the final result that the body becomes heavier than it was before. Our routine here also looks similar to dieting and physical exercise. We are giving you a liquid diet. There are plenty of exercises, primarily breathing exercises. Then there is Surya Kriya, Agni Kriya etc. too. But whatever we are doing here is from a totally different standpoint. And it is important to be clear about this. Once this is understood then we will get a totally new perspective of the body. Then the body will lose weight until the system becomes totally well. And in that condition, even if you eat any amount of food, the system will not go wrong. However, one does need a year’s time to reach such a goal. And then for one’s entire life, one can eat whatever one wants.”

One of the afternoon discussion cum laughter sessions underway

“So the difference is this. This system is based on the fact that there is a source of energy right within this body. This energy is also called Parmatma. The source of this energy is Ananda or bliss. Whatever dieting or exercise we are doing is not to decrease weight (that will happen as a necessary consequence), but solely to connect to this oceanic reservoir of energy within our very own bodies. Here we are not talking about the Parmatma usually imagined by people. Many have the so called divine visions. But all such visions are unable to rid the body and mind of their ailments. Parmatma is energy, bliss and resides within this very body and if someone can establish a link with this source, then the body and mind also will be transformed. The diseases of the body too will be cured.”

The camp was a tale of day by day experiences of witnessing changes in the body, old clothes getting misfit as the body got shaped.  Following this routine, 4 participants lost between 7-8 kgs in 8 days. The average weight loss was about 4.7 kgs. The waistline reduced by an average reading of 2.7 inches with highest reduction of about 6.3 inches in 7 days.

The participants (clockwise from top left) Aakansha, Bhawana, Priyanka, Randhir lost between 7-8 kgs in 8 days at the camp.

For more details about this event, please follow the link(s) below:

View the Body-Mind Shaping Camp report here.

View the Photo Album of the Camp here.

Watch the videos of the camp here  (link to be activated soon)

April 13, 2013. Kila Raipur. Vaisakhi is a festival full of joy and dance and is celebrated widely in the plains of Punjab. It also coincides with the birth anniversary of Kambli Wale Sri S­­wami Dev Puri Ji Maharaj. Thus, for Kila Raipur and adjoining villages and the practitioners of this tradition, it is always a double reason to celebrate. Maharaj Ji (Swami Buddh Puri Ji) also reached Kila Raipur on this occasion, where he spoke on the meaning of being initiated in the tradition of Kambli Wale or any spiritual tradition for that matter and the way of sadhana for a grihasthi. Salient points from the discourse have been given below:

Maharaj Ji began by mentioning the gist of what each of the speakers prior to him had said. Swami Suraj Puri Ji of Harisar Ashram had narrated an incident in which someone aggrieved by the death of his son, was on his way to commit suicide. But meeting Kambli Wale on the way his grief left him and he became a changed man. Maharaj Ji said that this incident spoke volumes about the personality of Kambli Wale. Sadhvi Yoganjali Chaitanya described the immense compassion inherent in Kambli Wale that would include even those who had physically hurt him or slandered him. Swami Suryendu Puri Ji questioned about what it meant to be initiated in the tradition of Kambli Wale and also why, those who proclaimed themselves as disciples of this tradition, also have another side to their lives in which they build walls between themselves and the Guru; in which the stream of sadhana gradually thins and dries up as it trickles down from one generation to another! Maharaj Ji said, this issue raised by Swamiji was really important and worthy of deep thought.

Maharaj Ji said that the reason for any gap between the Guru and the disciple is when the disciple fails to understand the Guru and the stream of sadhana flowing through the Guru; considers the Guru to be just an embodied being just like Himself; misses to dive in the vast pool of love in the Guru’s heart. The tradition of Kambli Wale originates from Brahma and flowing down through Vasistha, Vyasa, Shuka, Shankaracharya et. al. has reached us. But more important than the names of the saints is the stream of sadhana which flows through them. The same stream of the Name (Naam) in which Kambli Wale took the plunge is available to us as well. But, what to say about someone who is content to sit just on the shore, puff-in only sand and play with pebbles. Such ones as these have built a wall of ego around themselves and the Guru.

The Name given by the Guru is an explosive filled within a disciple by the Guru. When it gets the spark of an aspirant’s loving and dedicated practice it explodes and all limited body-consciousness of the aspirant is shattered to pieces. But, those who live encaged in their egos will miss this explosion.

Maharaj Ji further said that the most difficult thing is to practice and conduct oneself as per the command of the Guru. Difficult though it is but it is also extremely effective. Because the command of the Guru is always meant to shatter the limited identity with which the disciple identifies himself. If one can dissolve one’s mind in the Hukum (Divine Will), then the Divine Feminine (Shakti) within awakens, rises and meets the Divine Masculine (Shiva). Then the aspirant becomes a Maha-Purusha.

Even for the common household practitioners, who are initiated, regular practice of the Name is stressed. Maharaj Ji said that ideally one should practice for 2-3 hours. But even if someone practices for an hour daily, with full dedication and love, filling the vibrations of the Name within, listening to them deeply and breathing deeply, many things would happen within him. The test of his practice is that a state should arise within him, a blissfulness should happen to him, so that he eventually feels that an hour is too less a time to practice. In this way, the duration and intensity of the practice should go on increasing.

Along with this, Maharaj Ji said, it is really important for a grihasthi to understand the lesson of living with love with everyone. These lessons are to be first learnt by giving up selfish tendencies in the relation of a husband and wife. The mutual love of Ram and Sita is the final frontier of love between husband and wife, in which the wife becomes the husband’s shakti and the husband also dissolves his personality in her. Further, the life and decisions of Ram and Sita were not only limited to themselves, but also included the well-being of the entire society. As a result, at the end of their stay on earth, not just humans but also animals reached new levels of evolution.

If, while living in grihastha there are differences and tensions with one’s parents and one’s children then the basic cause of all these troubles can be searched in the quality of the relation between a husband and a wife. The gap that exists is one of ego, of selfishness. It can be dissolved by entering into a guru-tradition. Living in this way, the husband and wife becoming one, shakti will awaken within, and only then will we truly become disciples in the guru-tradition.

30th March, 2013, Malke Ashram

Yes, there are some people who leave aside all responsibilities and channel all their energy and time to reach the Divine. Such people are called sannyasis or brahmcharis. But such people are extremely rare. However, there would be many sannyasis who have taken up ochre clothes but their mind is still after the objects of the world. Yes, they may also practice for some time in the day. They are not bound by any responsibilities. The only issue is that whatever they do is out of their own wishful thinking. There are numerous sannyasis of this kind. They have read some scriptures and use that to impart teachings and so on. And if we are to note they also have greater facilities of eating, drinking and sleeping and other comforts of life as compared to a Grihastha. They have no bounds or responsibilities. Yes, they went to the Guru once but then throughout their lives they follow a path of their own wishes and interest. Such a sannyasa will not lead one to the Divine.

Yes, sannyasa can also lead to the Divine. But that sannyasa is the one in which one leaves behind everything; lives in the proximity of the Guru’s command; has neither interest in eating, wearing clothes, driving expensive automobiles, nor in decorating one’s rooms etc. A sannyasins life is a life of tapas. There is no place for bodily comforts here. And every step that one takes is under the command of the guru. Such an aspirant is a great warrior. He can advance really fast.

A similar situation exists in a householder’s life as well. Whether someone is a sannyasin or a householder, the path to the Divine is the same for everyone. There is no difference in the way a renunciate practices or a householder practices. A sannyasin lives under the command of the Guru. It is upon the Guru to give him a responsibility, as per his level. And all the time is spent in tapa, assimilating scriptures, doing japa etc. In a household life there are responsibilities towards parents, children. Money is to be earned. If one does not have a home that too has to be built. And along with this there is sadhana, japa, charity, service that is to be done. Without these latter pillars, a householder’s life is incomplete. If one earns his required amount and fulfills his responsibilities but does not do sadhana, then he will not find the inner path. Fulfilling all responsibilities, doing all works, so much sadhana is to be done that nights should pass in practice. Bhagat Ji used to do this. Finding some time from his duties, he would then spend months in solitude in some kutia on minimal diet. It is the same work that a sannyasi does. It is not that a sannyasin’s sadhana is something different and a householder’s method of practice is something else. It is the same method that is to be followed in both the cases. The difference is just that if in a household life one will do the duties attached, earn wealth out of greed then the mind will not be able to go within, howsoever one may practice.

Similarly if someone who has left everything and comes to live in the ashram, thinks that now he/she has no responsibility and is free to just sit in a room; that one has no responsibility of the kitchen, of langar, of looking after the ashram – he is going on the other extreme. He too is going wrong. “Yes, we will do the work, but we cannot take the responsibility”, someone says. If such a responsibility cannot be taken, then sadhana too will not happen. “But if I had to take responsibilities even here then it was better for me to stay at home”, someone says. Yes, it is good that you left home, because we do our works at home out of attachment. But here (in the ashram) all works should be done with interest, living under the command of the Guru. In this way, whatever sadhana we are doing will also be fruitful.

In Grihastha, there is attachment and out of that we definitely do our work. But there sadhana should also be done. Hopefully, the difference in the two situations is becoming clear. But ordinarily we end up on the extremes. Grihasthas say we have so much work, responsibilities, how can we practice! Those who come to live in the ashram say, why should we take the responsibility of external chores. We will only practice. These are two extremes. But if such responsibilities will not be taken then howsoever one may try, sadhana will also not bear fruit.

Like Bhagat Ji, there was Lahiri Mahasaya. He also lived a householder’s life. He had children. He fulfilled all his responsibilities. To meet up with the expenses, he even gave tuition in addition to his office work, when it was required. After fulfilling his duties in the day, he would then spend nights awake, practicing, in meditation. He was a great Mahayogi.

Similarly, Bhagat Ji fulfilled all the various responsibilities that were there for him. It was a joint family of 40 odd members. He was never behind in looking after the fields. In conducting marriages, he participated. Once he had gone to a marriage where he was asked to announce that the bridegroom’s family would not take any dowry. Bhagat Ji was happy. But when later he came to know that actually the dowry was taken afterwards, he severed all ties with that family, saying that they had followed the path of falsehood and hence their paths were different. Such was his firmness to stand by truth.

And if while he is working, the thought to meet Kambli Wale at Kila Raipur arose in the mind, he would drop his work then and there and start for the ashram. It was far. He would not wait to hand over the work to someone, reasoning that even after death, works will be taken care of. He would not look for any company or convenience while travelling. If he got a bus fine, else he would go on walking. If he found a co-traveller, fine, else he would travel alone.

So, while living in the household life and while doing one’s duty, he was totally into it. And he spent the nights in meditation. When he wanted to be with Maharaj Ji, then he would not wait. Works would then take care of themselves. But while he was in midst of his duties, he would minutely attend to all of them.

We are repeating this again: whether you are in a household life or in the life of a sannyasi or brahmachari, there is no difference in the way one is to practice and travel on this path. Yes, Bhagat Ji met Maharaj Ji after he was already married. It does not seem feasible that if he had met him before, he would still have entered household life. But the point is that a householder should  live like a saint even at home. And for a sannyasi, the entire world should become his home – such should be the way of his life.

We are saying this keeping the brahmcharis and sannyasis of the ashram in mind. An ordinary person – we are not talking about Bhagat Ji now – does his household chores out of attachment. And because he is attached, it is very difficult for him to do sadhana. Yes, going on fulfilling one’s duties even out of attachment, a time will come, if he does satsanga continuously, when he will rise above all attachment.

Similarly, for those who have left their home and work behind and come here, it does not mean that they have no further responsibility. There is an attitude, “We are here to do sadhana and not these works”. One person who is in the household life does not practice because his mind is wayward, not at peace, too disturbed. Another person, living in the ashram, is not doing seva because he is following the whims and fancies of his mind. His sadhana is also as per the desires of his mind. One person is doing his duties at home out of attachment. Gradually, he will also be able to do his duties with love, renouncing the fruits of his actions. If while living in the ashrams, we can fulfill the responsibilities under the commands of the Guru, then we will also be able to progress gradually in sadhana. If someone thinks to directly march ahead with sadhana, reading scriptures, without first fulfilling the responsibilities – that will be a very difficult task.

At home there is a small family. If one could not fulfill one’s duties while living at home, then how will one be able to fulfill his duties in sannyasa. There is an attitude that we have already mentioned, “We have taken sannyasa. We have become brahmcharis. Now we have no responsibility. We will be in solitude and attain Samadhi. We will go to the mountains”. There is a huge attraction of going to the mountains and do tapas. But there is no interest in staying back and serving in the ashram.

There have been a Mahatman by the name of Kripalvananda. His guru were a siddha. Kripalvananda used to say to him, “Please keep me with you. I wish to be at your feet, and practice a lot so that I may also attain to the divine life.” At this the siddha guru replied, “If you want to live in the mountains, in solitude, then you must also fulfill some conditions.” What are the conditions? The conditions are total victory over hunger, thirst, heat and cold. This does not mean that we will eat when we will get something. It means that there is just no need to eat. In other words this implies that there is no need for building an ashram in the mountains. “If you satisfy these conditions, then come with me.” He says, “No, my state is not such. I get hungry and also feel heat and cold.” “Then”, the guru said, “You should stay here itself, in the ashramas, serve and do sadhana.” Again Kripalvananda Ji asks, “But while living in the ashrams, one has to hear good and bad from so many people. Yes, we will serve. But all this meeting and listening to praise and blame of people also creates so much turmoil in the mind.” The guru replied, “You cannot come to the mountains. Its pre-requisites are clear. So to live in the ashram and not be affected, you should become stithapragya” This means “Tulya ninda stuti mauni santushto yen ken cha” i.e. treat praise and blame with the same eye. And in this way, live in the ashram, doing service.

This is the way also to live in the household. Trying to give up, “I and mine” in the household life, try to fulfill all duties and do sadhana. Maharaj Ji used to tell the householders, “This household life is a garden. You should not become the maalik (ruler) of this but maali (care-taker/servant). If you can be a servant and do your work, service then your heart will get cleansed. The negativities will be cleared.” When you become a ruler, for e.g. “This is my child. He should follow what I tell him” – that becomes just a business. “My child will grow up and serve me” – such talks imply that the Lord has been forgotten. If profit comes one’s way then one swells in pride, in loss one cries. But if you will not worry about profit or loss, taking these to be the fruits of your action, and go on fulfilling the duties as a servant (maali), then the heart will go on becoming clean.

So it should be amply clear that there is no difference, none whatsoever, to live at home or to live in an ashram. Do not think that we have become residents of ashram and so have become something great. Or that we are householders and therefore what can we do, how can we practice! The testing ground is the same in both the cases. Yes, if you have left home then you have an opportunity to follow the straight ascent but only if you understand the nature of the path.

One who cannot bend down at home (a wife or a husband must yield before the other in many situations), how can he/she bend down before the guru. There are many examples. Someone didn’t marry. And during his last time it is seen that devoid of sadhana there is only an ego – that we are special, we didn’t marry, we are sannyasis. But the path of Grihastha is such that one who is beginning is also helped, and one who has travelled great lengths can also become a sannyasi, while living at home. But entering sannyasa is like taking admission in a college. If one can do every small and big action under the command of the Guru; there are no ties, no attachment but the tie of guru’s love; there is no wishful thinking, not even an iota of it, and in this way if he practices, then certainly he can find the Lord in one birth.

Bhagat Ji has done many 40-day retreats. Even while doing all his duties he had a burning desire that someone should walk this path. Whenever he would come to know of aspirants waiting for guidance, he would walk even great distances to reach there and serve. He had just one passion which was to share the wisdom of the master. Today also there are many preachers. We were told about some preachers – they give all specifications about what they would eat, what they would need etc. etc. before they visit any place. On the other hand look at Bhagat Ji. There are no such concerns for self-comfort.

Preachers are always willing to go to any event. Recently, Swami Suryendu Puri Ji attended the Yoga Festival held at Rishikesh. Earlier the big names were apprehensive whether it would be a success and did not agree to come. But 2-3 days into the program when it became clear that it was a success event, and its success story was circulated by the media, then the same people were calling the organizers to organize their talks, lectures, programs etc. Now what is their motivation? Is it for preaching the science yoga; no it is only about preaching their own names. And look at Bhagat Ji on the other hand. Whether someone would listen to them or not they would go on awakening the other. And whatever he would say, he would say strongly, even if someone would not like it. He would never shy away from the truth. Where his head bowed once, then it remained such throughout. This is simplicity – to be same within and without.

Though an organized movement did not stem from him yet whoever joined with him, joined with total heart. They did not turn back. They moved ahead and are going on advancing even now. So from Bhagat Ji’s life, we can inculcate these things: truth, simplicity, not worrying about bodily comforts, service and compassion. Saying this we pay our respects to him that we should go on moving ahead on the path he has shown us.

27th March, Maloya, Chandigarh:

Holi Discourse

Agni Kriya to burn the Holika of our hearts and manifest the Prahlada within us, at Naad Jagran Kendra on the evening prior to the day of Holi.

On this day of Holi all of you have come to play the Holi of Flowers. Many greetings to all of you. Just a while back, Swami Suryendu Puri Ji talked about two things: one is fear and the other is love. When one has surrendered to the Lord and became His, that is called Holi (ho-li: to be His). When one has turned his face towards the Lord, has spread his arms to meet Him, then love for Him emerges in the heart, simultaneously all fears are left behind.

On the other hand when one has hidden all his impurities under the veil of his ego, then one is fearful lest someone else may come to know about them. Yes, one could have been fearful that he is going away from the Lord; that one must remove this distance from the Lord – but one is not fearful about this. One could be fearful about the fact that his birth is going waste, without the Lord. But our fears are not about this. Our fear is about what we have hidden within be leaked outside and others may come to know of it.

Maharaj Ji arriving on the day of Holi

Fear is opposite of love. Yes, there is one fear which brings about love in the heart; which removes one’s impurities. But there is another fear which goes on limiting us further and further. One gets shrunk with fear and we are helping the fear that ties us to the noose of death. If we want to play Holi then we will have to spread our arms wide, we will have to leave our fears behind and lift our legs from the ground to dance.

We are remembering an old story here. Many must have heard the name of Shri Ramakrishna Paramhansa. He used to tell this story. In the olden times the ladies of the house used to spin the wheel to make yarn from cotton. So, one lady was doing just this when another lady visited her house. The visiting lady proposed to help her with the spinning. The lady of the house obliged and left this lady with the spinning wheel and went within to look after other chores. Now, the yarn was of wonderful quality. Seeing this, that lady’s heart grew greedy. She started to hide some of the yarn inside her clothes. The lady of the house also came to know that something amiss was going on. But she didn’t want to call that lady a thief. So she came there and said, “Enough of this work. Let us do keertan now.” She began dancing in joy, chanting the Lord’s Name. Seeing the other lady just sitting at her place, she said, “Well, why do you sit there? Come on, join me”. But how could that lady dance and still keep her theft hidden. If she would dance, the yarn would fall out.

Raam Dhun following the discourse on Holi

Ours is a very similar situation. We are also hiding many things. We are also shrunken with fear. And just because of this we are unable to play Holi; unable to be happy; unable to spread the fragrance all around. We recite the Mrityunjaya Mantra. In that, it is said, “sugandhim pushtivardhanam”. There is fragrance. If that fragrance can subsist our bodies then we will be freed of death and its fear. But we are afraid, afraid of so many little things. The cause of our fears lies in the walls of ‘I’ and ‘You’ that we have built.

One may do great tapas, follow great discipline, but if this wall remains standing, eventually one will have to die, one will not be freed of the fear of death. The festival of Holi is about this. Swamiji had talked about Hiranyakashipu. He had a son named Prahlada. Their paths were totally different. Hiranyakashipu did great tapas, obtained many boons but with these his pride also grew boundlessly, to a extent, that he came to proclaim himself as God. On the other hand there is the little boy Prahlada, who has in his heart the love for the Lord. His heart is devoid of ego. He meets everyone with open arms. He beholds his own Lord everywhere. This is a story of such overwhelming love on one hand and great tapas, but confined by ego, on the other. Hiranyakashipu is afraid that if Prahlada would go on advancing the way he was, then all will follow him. None would accept him. He tried in various ways to remove this obstacle out of his way, eventually resorting to killing Prahlada. But howsoever he tried he remained unsuccessful.

He had a sister named Holi or Holika. She was just like her brother. She too had done great tapas and had obtained the power of agni stambhan (immobilizing the effects of fire). Even if she sat in fire, a subtle barrier arose between her and the fire and she could not be burnt. Such were her tapas. She said to her brother, Hiranyakashipu, “Do not worry. The fire cannot burn me. I will take Prahlada with me and sit in the fire. The fire will not burn me, but Prahlada will be burnt.” Now, there are two competitions going on. On one side is Holika, on the other side is Prahlada. Where is the difference? Prahlada embraces everyone: whether they be fellow humans beings, animals or even fire, water, earth etc. When he was thrown into water, he embraced water too. Now was the turn of fire.

Understand the difference. On one hand there is a barrier between Holika and the fire. On the other hand Prahlada knows the fire to be the form of the Lord Himself. In the former there is a separation.  Holika has created a barrier between herself and fire. Prahlada is embracing his Lord in the form of fire. He is absorbing it totally and becoming one with it. Prahlada is sitting in the lap of Holika. His love is melting also the barrier between the fire and Holika. The fire is being attracted by that great love, and making Prahlada as the medium, it is now also entering Holika. But Holika knows the fire to be just fire, and in this way Holika gets burnt by fire. Prahlada on the other hand, has become fire Himself. From fire, nectar is produced and he is bathing in the showers of that nectar.

Maharaj Ji under a shower of flowers offered by the sangat

This is the teaching of the festival of Holi. Are we to create obstacles amongst ourselves or are we to embrace everyone with open arms? Let us talk about this further. We will understand this by taking examples of a maha-sadhak (practitioner of Maha-Yoga), a sadhak (practitioner of Abhava Yoga) and a ordinary person. There was an ashram whose chair were a God-realized mahatma, totally bathed in the love of the Lord. There were two disciples, totally devoted. They were brilliant practitioners, did great tapas. In the eyes of people too they were both significant. People also wondered who else could be more advanced than these two disciples! This talk reached the ears of the Mahatma as well. The Mahatma were totally unconcerned. But once, in his meditation he decided to see where the two disciples were standing on the path and thereby help them to advance even further.

So the two disciples came forward before the Guru’s divine sight. Looking at one of them, the Guru saw that he had built an impenetrable shield around himself, such that, no disturbing thought could enter and affect his peace. It was a very good state. After him, the Guru’s divine sight turned towards the other disciple. In him he saw a unique thing. He hadn’t created any shield to stop the negative influences of others entering him. But what is the special thing? There was such a flood of love in his heart that the sprays of it were bursting forth through every pore of his body and spreading in all directions. If any negative influence from the environment moved towards him, by the time it reached him, it got so imbued with love that it was rid of its negativity. His was the state of Vishvaatma Bodha. The former is an Abhava Yogi, who envisions to separate himself, isolate himself and eventually free himself. The second is a Mahayogi – who beholds his own Lord everywhere.

In this context we are remembering an incident. Our Gurudeva, Swami Dyalpuri Ji lived and studied in Banaras under Bharati Ji who was a wonderful sadhu and scholar. He was accomplished in Samadhi and beheld the Lord everywhere. He used to live near Gita Ghat. One day, after his bath in the Ganges, he was returning back. In the little street further it was still a little dark and a snake was sitting there, with its hood raised. It is early morning and no one else is there on the street. Now when Bharati Ji saw the snake, he did not wish that the snake should move away, he made no attempt to handle it, control it in anyway etc. but just standing there he got immersed in atma-chintan. And from within him the following shlokas burst out:

Parmatma budhe makhale sakhale sajade tanoushi jada maanashno
jada darshnen jadataa janitaa bhaktanutapa vitataar viktaa

He is telling his mind “O stubborn mind! Behold the Lord everywhere, even in the fallen, even in the inanimate. If you will behold the inanimate, if you will behold the sin in the sinner, then the same will take its root within you too, cloaked by your ego. Then it will become very difficult to be freed from this huge ocean of the world.”

Yes, it is also important to look at this from the second perspective. To behold the divine even in the sinner doesn’t mean to turns one’s eyes away from the sin of the sinner and encourages him in his sinful activity. It is great to love the sinner, but to be attached to him is wrong. We become attached and term it as love. There is a subtlety here. If we will be attached to fools, whether we live close to them or far from them, then the same foolishness will take its roots in us. But if we can do the practice of beholding the Divine even in a fool, then it is Holi.

We have talked about two cases. One is a sadhak who creates a barrier against all negativity. He is not wrong. Other is a maha-sadhak who beholds the Divine everywhere, even in the negative. But there is a third party too. It also creates a barrier, a barrier of ego, but it is also devoid of any tapas. It is devoid of any sadhana. There is no bhakti within. Within is just a huge pile of impurities. Within is just greed and attachment. And above this, we go about hiding all these impurities.

Thus, there are three states. The first two are fit to be revered. But in the third state we are afraid lest anyone may come to know about our shortcomings. And as we go about hiding them, the disease goes on becoming more severe. And the utterly surprising, saddening thing is that we hide these impurities from even those saints who have nothing else but love within them. This is a very dangerous thing.

We may still expose our shortcomings before someone, but we remain utterly conscious that these should not come into the notice of saints or our reputation will get spoiled. Right now, the Guru knows us by our good qualities but if he comes to know that we also have such and such negativeness then how will we go there and show our face to him. This is a very dangerous thought process.  Such thinking will take and throw us miles away from the road to the Lord.

Atleast, we should surrender ourselves, just as we are, before saints. As it was also being said in Kakrala, if one keeps one’s veils intact even before the Guru (Mother), then where else will one find the resting place.

If someone has the bad habit of smoking or drinking, he hides it from the Guru. He thinks, “If the Guru will come to know about it, they will tell me to give it up”. And one is not prepared to give up the habit. “Then if I will fail to uphold the Guru’s wishes, it will be a bigger sin. It is better not to tell them at all to the Guru”. Where will such thinking take us?

That Guru’s commands may not be upheld, so it is better not go to the Guru rather than incur that sin – this is the thought process that goes on. Many people come to be initiated. But they are afraid that if they take initiation and are unable to practice, unable to give up drinking or smoking then that will be extremely bad. Hence they conclude that it is better to not take initiation (in other words, go on drinking and smoking).

Sangat during Holi with Flowers

Such is the state. We are afraid of the God-realized saints too, who have nothing in their hearts except love.  Keep in mind it is not moha, but an ocean of love in their hearts. But we want a Guru who will not stop us from the wrong. Instead we expect that we will do some wrong and he will only comfort us.

Such is the state that some boy will do some wrong and come back home and tell his father about it. If the father is a minister or a big man, he will also comfort his boy saying, “Do not worry. I will take care of you”. There would be very few, rare ministers and wealthy fathers who will tell the wrong of their dear sons as wrong. We were reading the newspaper two odd days before. Tony Blair, who has been a former Prime Minister of England, his son was arrested on some grounds here. The father didn’t even know about the arrest. And when he did come to know, he simply said, “Yes, boys go wrong sometimes. Now whatever is the law, whatever is the punishment, must be given”. These are heights at some places. And here, the son will first call his powerful father on doing any wrong and the father is most often equally supportive in the wrong.

And we have the same expectation from saints too. We do any wrong and then feel we will go to saints and seek forgiveness. Yes, the saints will forgive, but we do not want to give up the wrong habit from our side. We think we will offer some money, say some kind words of forgiveness and ask for benediction, for protection of our boat from the whirlpool. But why did the boat enter the whirlpool in the first place? The act by which we came to be in our miserable situation – that we clearly hide. And just because of this, when we come across a true saint, we become afraid.

We should surrender ourselves, as much as we can, before a saint – doing this alone will start purifying our hearts and bring us peace. If this can be done, it will be Holi. And within nectar will be obtained, knowledge will be obtained. Many must have heard of the name of Ved Prakash Ji. There was a devotee of Maharaj Ji who used to tell Maharaj Ji whatever came to his mind. Ved Prakash Ji once asked him, “Aren’t you afraid of Maharaj Ji? You tell him everything?” This devotee said, “Pandit Ji, what have you said. These saints are so full of love, so full of compassion, that they cannot utter anything which will harm us. Even their name is Dyalu”.

People are afraid that the saints can get angry and can make something wrong to occur to us. Such talks have also come to our notice. There are some who say, “I do so much sadhana. And he didn’t listen to me. He didn’t do my work. See, now as a punishment he has met with an accident.” Someone says, “It was the result of my tapas, that he got cancer”. So listening to such things, we come to believe, either one should totally listen to saints, else stay away from them. There are some people who have spent their entire lives with saints and say, ‘You don’t know? Saints can give bad blessings too. And they are very accomplished saints who can do this.”

Such talks are simply foolish talks. Whatever one gets is a result of his own karma. And we even say that even those who are afraid of tantriks etc. should remember once the Name given by the Guru, the evil influences whatever will not affect but return to its source <applause by the audience>. The Name given by the Guru is all powerful. It is Amrita. It is Ananda.

So, on this festivity of Holi this is our message. We have come to the sanctuary of saints. Then filled with ecstasy, love, spread your arms wide, embracing everyone, move ahead. If there are any fears it is because we have certain impurities within, and the time is passing way. But be fearless because even our mountain like massive sins will be washed away by the Love, Ecstasy, Bliss of the Lord. The Lord has taken my arm in His hands. I should not deliberately commit any wrong and I should not try to hide my impurities under the veil of my ego. Whatsoever I am, wheresoever I am, I surrender myself at the feet of the Lord. Then we would say it is: HOLI HAI!

Langar at the conclusion of play with flowers

Dancing to the enchanting melody of “Shiva Shambho” on the night of Shivratri

2-10 March, 2013: Mahashivratri is always a power-packed event in the world of spiritual practitioners. On this day (or night) the state of the cosmos is such that it greatly helps a willing aspirant to go within. Acts of charity, penance, japa or other practices undertaken on this day bear greater fruits. Hence, in spiritual traditions the night of Shivratri is spent in awareness of one’s Divine nature – Shiva.

This year Mahashivratri celebrations started from the second day of March with the Advanced Kriya Yoga Shivir for the initiated, dedicated practitioners.

Practitioners in the advanced kriya yoga camp. The sessions consisted of continuous 12 hour kriya yoga practice for 3 days. Minimum liquid diet reached the seat of the practitioner. Each day of practice was culminated with a session of Agni Kriya Yoga.

Thereafter, starting from  March 7, another general Shivir open to all, was held.

One of the midday discussion sessions underway during the general Shivratri Shivir. The under-construction Tripur Shivaa Peetham (Sri Yantra Dhyana Mandir) is in the backdrop.

Surya Kriya Yoga practitioners in the Pankaj Mudra at one of the sessions during the camp

The night of Shivratri was spent chanting, singing, dancing, meditating before a huge form of Agni Deva. Next day the celebrations were completed with a grand satsanga sabha, followed by open meals (bhandaara or langar) to hundreds.

Maharaj Ji leading the dance towards the end of Raam-Dhun during the satsanga sabha of Shivratri.

Below is an attempt at an English version of the discourse given in Punjabi on the day of Mahashivratri.

The Significance of Mahashivratri: Discourse

It is Shivratri today. Many greetings to all for the same. Greetings are due today because this is a special day. It is special because any works of charity, service, japa, sadhana etc. done on this day yield greater fruits than usual.

Just like the earth is fertile somewhere and barren at other places, similarly, this day (or night) of Shivratri is special because on this day waves of great shakti (energy) and jnana (divine wisdom) descend on earth from beyond the cosmos. On Shivratri and many similar occasions these waves flood the earth and if we just put some efforts from our own side we can get great results.

The word ratri (i.e. night) is present in the names of many occasions, like Shivratri, Navratri etc. There are other occasions like Raam Navmi where there is no mention of ratri (night). The basic idea is just that all these occasions are opportunities to practice. However, those occasions which have a link to the night are especially linked to sadhana. On these occasions, when there is night in our hearts, we get special “subsidy” from the Divine to help dispel that darkness.  If we will make use of it we will get greater benefits.

Let us move on now to the next point. It is the following. The human body is a miniature universe. It has been said “Jo brahmande soi pinde” (i.e. what is there in the Universe is also present in this body), but the next line says “Jo khoje so paave” (i.e. one who searches for it, attains it). For us, three entities in the Universe are especially important: the sun, the moon, and the earth. Their influence is exerted on the beings living on earth. It is true that the rest of the Universe also has its influence but their influence too is channeled through the sun and the moon.

When the sun has set and the day has turned into night, the light from the moon floods the earth. But what is the source of the moon’s light and its freshness? Yes, everybody knows now that the light from the sun falls on the moon. The moon absorbs the rays from the sun and transforming them into rasa, rains them down on the earth. The direct link between the sun and the moon is gradually severed when the earth moves between them. And ultimately we reach the Amaavasya (the night of no moon).  During this time the rays of the sun do not fall directly on the moon. Yes, on some occasions it is Poornmaashi also (the night of the full moon); on such occasions there is immense light.

A similar story goes on within our body too. Consider the body to be the earth. Within it, in the navel resides the sun and in the head resides the moon. Numerous nights-of-the-dark-moon occur here too. So too occur the nights of full moon. The same occasions that occur in the Universe are also created within the body also.

When the rays of the sun in the navel do not reach the moon in the head, it is darkness within. Then the intellect is impure, unable to discriminate and grasp the subtle truths. When the consciousness is active just in the lowest center (mooladhara) it is the night of darkness or Amaavasya. Similarly, when the light rays rise up and enter the head it is Poornmaashi. But this is a very rare state. Most are just stuck in the first or the second days of the inner-fortnight. Very rarely when the tenth door opens does someone reaches Ekadashi (11^th day of the fortnight).

In the cosmos these cycles go on according to the natural law. But within the body, which is under the dominion of the ego, we remain stuck in the ekam (first) or the duja (second) days. The night of the full moon never occurs. It is the law that this cycle of the sun and the moon goes on in just the right way. On the Chaudash (fourteenth day) of the month before Phagun or at the end of Maaghi, Mahashivratri is celebrated. At Chaudash it is about to get completely dark. The next night will be the night of no moon. There are two ways to understand this.

In the external cycle, when there is the sun, there is no moon and vice versa. Mahashivratri comes when there is neither the sun nor the moon. Usually the rays of the sun fall on the moon which it reflects to the earth. But what if the rays of the sun fall on the moon and it just absorbs all of them! In that case there is neither the sun nor the moon. Gurbani describes this event in this way, “Sasi ghar soor vase mite andhiyaara”. Sasi implies the moon. When the sun spreads from the navel to the head, the sun and the moon unite. Then, in such a case, there is neither the sun nor the moon. The earth comprising of anger, greed, attachment becomes barren, devoid of the sun and the moon. The entire consciousness rises from the body-earth and the jiva living in this body unites with the Divine, that state is called Samadhi.

But in Shivratri this union is not complete. It is still Chaudash. Some awareness of “I” is still there. “I am” exists. Yet, this “I” is the one that beholds the Divine. This is the Mahashivratri that occurs in our body. A practitioner who tries to celebrate this Shivratri in his body is greatly assisted because on such an occasion (Mahashivratri in the Universe), the state of the Universe is especially conducive for this practice. The rays of the sun fall on the moon and get absorbed. The light of the Divine descends on the Earth. For practitioners this is a day of great significance.

Now, one should not mistake these for mere fantasies or tales. We will give one proof for this. It is a true example. It not only occurred with us but with the practitioners sitting on the stage and many others sitting here in this gathering. There is a place called Satopanth above Badrinath. About 29 people had gone there with us. Many of them were from village Malke: Darsha, Jasbir, Baaba, Laddaa, Sarbi et. al. Many others were also there. And all of them had those experiences. It was the day of Ekadashi. This day has its significance everywhere but there in Satopanth it manifests in all its glory and occurs every time for any aspirant who will go there.  Even if they didn’t want it everyone got experiences of dharnaa, dhayana, opening up of the inner paths – the intensity of the experiences was governed by their ability to absorb what was happening.

Satopanth is not easily accessible. It is 25 km above Badrinath. There is no trail to follow and the path changes every year because of glacial activity. Therefore, that place is devoid of worldly samskaras and influences. And on the day of Ekadashi, that shakti descends there which an aspirant can absorb and go within.

Similarly, on Shivratri and other such occasions mentioned and verified by the Shastras, a direct link with the cosmos is established. The only obstacles to this link exist in our hearts, our minds. Those minds which are troubled with anxieties, doubts, attractions to the objects of the world create the obstacles in absorbing the descent of shakti which happens on such occasions. And because of this immediate results are not obtained.

And despite this one can get results. Though the external environment be laden with worldly influences, thoughts, vibes etc. but if one can only cleanse one’s own heart, that will also do. On such days, atleast take a decision like “I will not speak a lie today”. It is only merely for 24 hours and is no difficult. “I will not become angry today”, “I will fast today”, “I will not commit any wrong today”, “I will not see any wrong today”, “I will not speak anything bad, nor chit-chat about others”. Atleast take some such resolve for these days. And along with this do the practice with simple-mindedness and devotion. This can bring great results.

And still if results are not obtained then the reason is just this. We are just going outwards and outwards. We are finding faults in others but are turning our back on our own faults. If one manages to get some glimpse of the within on these days that glimpse will be always there. And we will continue to get the motivation to practice even during the routine days. So such days like Shivratri have great significance. Along with this we want to say another simple thing.

On Chaudash it isn’t totally dark yet. It marks the day of Shivratri. Yes, if it had been totally dark, then it would not work. If one has become disappointed from all corners, if one is struggling to find any path to move ahead – within or without. If one is in such a state that the lamp is about to go out, but has not gone out yet. The prana has lost its force. One has entered a state of depression and dejection. But despite all this if one still has a wish somewhere, in some corner of one’s heart to be helped, be shown the path ahead; if even this desire is not there then nothing can be done; so, even when there is just one ray of hope, in such a state too if one can surrender truly to the Guru, to God –then too one will absorb the grace of Mahashivratri. But this surrender should not be done with expectations. It should be whole-hearted. Surrender is always done without asking. Yes, one can say, “This is what I want, but let Thy will be done”. If one can surrender thus, then the festival of Mahashivratri says that even in such a state the light of knowledge, bliss will enter one’s life.

Yes, one can also attain Samadhi on this day but that is for sadhakas. Even for those who feel themselves all lost but carry in their heart a wish, a hope that something good should happen to them – their wish too can be fulfilled on this day. With such a wish, if one goes to the sanctuary of saints, hoping that they will become one’s bridge to God then too so much can happen.

The Gita consists of a dialogue between Lord Krishna and Arjuna. Arjuna was in a miserable state. And was so when the battle between the Pandavas and Kauravas was just about to begin. He saw before him his own relatives against whom the battle was to be waged. He was in such pain and misery that he couldn’t stand and thus sat back dejected on the seat of his chariot. His bow slipped away from his hold. And he said, “I cannot fight this battle.” Now, if Arjuna will refuse to fight then who will punish the sinners? Arjuna was the ‘law’ of King Yudhishtra. If the law itself becomes handicapped then how can order be established! This was his state, but all was not lost. It was Chaudash. Even in such a state he says to the Lord, “Shishyasteham, sadhi maam tvaam prapannam”. He says, I am in your sanctuary. You tell me what is right what is wrong. But adds, “I cannot fight”.

The Lord answers, we will attend later to the battle. But you have at least come here. You have turned your face towards Me. It is Chaudash – there is a desire that someone should tell me the right path. This humble, meek calling became a means of manifesting the blazing fire of knowledge called the Gita.

Similarly, it happens in the world. One has worked and worked and failed and one gets dejected. One cannot work more. But even then do not give up. You may not work further. That is fine. But even in such a state, you can surrender. One can enter the sanctuary of the Guru with a true heart – that will also bring about Shivratri. But surrender means: whatsoever I am, howsoever I am, I am yours. When my face is towards you and your hand is behind me, then I will not do any wrong. As you will say, I will do, but if I will not understand, I will ask. In the Gita there are 700 verses in 18 chapters. Lord Krishna said many things, but Arjuna kept on questioning. He didn’t stop when Lord told you are the Atman. He said, it could be, but I do not understand this. First you tell me, what is the result of believing one to be so, how is one to do one’s work, what is devotion etc. etc. he went on asking and asking, until he understood. This is surrender.

And what usually goes on with us! The saint said something. And someone will say, “Fine”. But you can’t question him again. “You do not question saints”, people say. But if one will not understand then how can one truly come to believe! You say to meditate, do seva. But I do not understand. In such a case then, go on asking. You will keep on getting answers and you will go on moving ahead. The path will open up. The Lord will come. Shivratri will be celebrated. Surrender does not mean that we have fallen at your feet and now we will not do anything. That “I am unable to do anything” – this is different for saying “I will not do anything”.  They are totally opposite.

If one cannot lift a heavy load, lift at least a feather. Do what you can. If you can’t do great tapas etc. at least do what you can with total devotion and enthusiasm. Keep your face towards the Lord and go on moving ahead step by step. Certainly a day will come when we will become united to the Lord.

We will just add one more thing. As Swami Suryendu Puri also said, Shiva is not a man like us with hands, and arms and legs. Because of television serials one thinks that Shiva is also a man like us. But this is not the truth. Not going into Puranas, we will talk just from Gurbani. It is said, “Shiva-Shakti app upaayeke, kartaa aape hokum vartaaye.” The Akaal Purusha presents himself in the form of Shiva and Shakti. When there is nothing, there is only Akaal Purusha, absorbed in Samadhi. This is a state of beyond Creation. But when the Sankalpa to create arose, he manifested in the form of Shiv Shakti.  Thus Shiva-Shakti are the Saguna Saakaar (qualified and having a form) of the Akaal Purusha. The five elements and the three qualities that make up our bodies and all the worlds till Brahmloka come very much later on. The Shiv-tattva is beyond all of them. It is the Akaal Purusha who has manifested as Shiva-Shakti and all this play is underway. It is both with a form and formless. For our convenience we give a form to Shiva. There is not so much time to elaborate. But these forms are just to concentrate our mind. Because our mind can only think in such terms! But Shiva-Shakti is a wave of power. The five elements are formed from it – it is called Ek Omkaar. From this Shakti, come Brahma, Vishnu, Mahesh and other divine beings.

So what is implied is that though we may give a form to such divine energies it should be clear that they are not embodies beings like I take myself to be. The energy of the Divine takes such a form and that energy is not inanimate. That energy is alive. It can take a form as per the emotion of the devotee too. It has a form, and it is beyond form too. It is alive. And on special occasions like Shivratri it showers down on earth too. Our work is just that we should turn ourselves towards it and try to join to it. If this can be done, then it will be a brilliant Shivratri, else we wait for the next time. The divine is every ready. But we have got this opportunity now. So let us awaken now. “

14th Jan, Kila Raipur

“In Gurbani, in Barah Maah, there is the following verse:

Maagh majan sang sadhuaa turi kar isnaan
Har kaa naam dhayaaye sun sabhnaa no kar daan
i.e. in the month of Maaghi, let the dust of Saints’ feet be your cleansing bath.
Meditate and listen to the Name of the Lord (Naam) and give it to one and all.

As we know, this Maaghi also coincides with the occasion of the first bath in the Kumbh of Allahabad. The Kumbh is the biggest fair in the world. There is no other fair where so many people gather at one time,  at one place, for one goal. With the Kumbh is associated the talk of cleansing baths too.

The external cleansing baths do have their significance. We do not deny that. But these alone are not sufficient. What is the prime purpose of external baths? They are meant to become a means for us to take a dip in the Ganges that is flowing within. And which is that Ganges? It is the Ganges of “Naam”. Where is this Ganges of the Hari-Naam attained? It is attained from the company of Saints. And not only this – it is attained from the dust of the feet of Saints. And when is that dust attained? It is attained when we keep their company.

Here, do not understand this to mean that if a Saint is walking, we are to take the dust from his footprints and apply that to our forehead. That much is insufficient. It will not suffice. Yes, if one has faith then this action is correct, we are not declaring such an action to be wrong, but just that it is insufficient to connect to the Ganges of the Lord’s Name. Let us first talk about this occasion of Uttarayana. Then we will discuss what is that ‘dust’, how is that attained and how is one to bathe in it?

Many days have passed since Uttarayana happened, starting on the day of Winter solstice:  there are two streams that last for six months each in a year – Uttarayana and Dakshinayana. Dakshinayan represents a circuitous route. When someone travels on this path of Dakshinayan, then he is forced to again take birth in the confines of the body. But there is another path of Uttarayana. Journeying and rising above on the path of Uttarayana that being becomes free of the confines of the body and attains to his true nature of supreme bliss.

This cycle of Uttarayana and Dakshinayan goes on both in the external world and in the internal world too. As it is said, “Yad antas tad bahi” or “Jo brahmande soi pinde” – all cycles which go on in the external world, also go on happening in the internal world. The Uttarayana has already happened in the external realm. By 21-22 December, the Sun starts on its ascending motion to the North. It is slow to start out and then bye and bye the motion gains momentum. But today’s occasion marks the first Sankaranti of Uttarayana. Until the arrival of Sankranti, the upward motion is not strong. But once Sankranti arrives, that marks the entry of the sun from one abode to another. And Maaghi being the first Sankranti of Uttarayana (the straight route to Infinite), it forms the doorway to Uttarayana and therefore there is much significance attached to cleansing baths on this occasion. We will come to the ritual of bathing later.

Not elaborating further on the motions of Uttarayana and Dakshinayan, let us merely illustrate them through the popular tale of Bhishma Pitamaha from the Mahabharata. During the great war of Mahabharata, his body was pierced through and through by numerous arrows, such that, when he fell on the ground, he was literally lying down on a bed of arrows. And yet, the vital force (prana) was so strong in him, that despite being in such a condition, that force sustained his body. Bye the way, even if a little thorn pricks us, how much do we suffer! And one should not think that those were some weak arrows. The arrows were such that Arjuna could kill an elephant, two miles away, with just one of them.

When Bhishma Pitamaha fell, it was Dakshinayan. He had been blessed with a boon that he could willfully give up (or not give up) his body. He could have given up his body and through the path of inner Uttarayana, attained liberation. But for the cause of portraying the significance of devotion to father and ancestors, telling the importance and worth of the company of saints, and demonstrating the truth of his father’s boon, he declared that he would not give up his body until the right time arrived. So he kept on waiting. Uttarayana arrived. Still he waited. And we feel, that when finally Sankranti (Maaghi) arrived, he decided to give up his body. This is an example of dying by choice or ichcha mrityu.

But the real story is how Bhishma gained the boon of ichcha mrityu. The real thing to know is how Bhishma gained access to the path of Uttarayana. The story is quite well known. It once happened that while Bhishma was still a boy, Shantanu, Bhishma’s father, went to hunt in a forest. There he saw a devi, named Satyavrati, and fell for her. He wished to take her as his wife. He was the king. He asked Satyavrati’s father for his daughter’s hand in marriage. The father agreed but kept one condition. He would give Satyavrati to Shantanu only if the king promised that his child with Satyavrati would become the ruler of the kingdom.

Now, though King Shantanu was desirous of marrying Satyavrati, yet he wanted to do it in a righteous manner. He felt such a condition would deprive Bhishma of his rightful position to ascend to the throne after him. So the king declined to marry. He returned to the palace but was extremely sad. His body started to keep unwell. He lost his luster. Ultimately, all of this came in the notice of the boy Bhishma, and he finally heard about the entire incident. When he had done so, he laughed, saying, “It is such a trivial matter!”

He declared, “For the well-being of my father, I give up my right to the throne.” He went and told this himself to Satyavrati’s father. But the father said, “The issue does not end here. Even if you give up the throne, it is possible that your son might assert his right to it. That can create conflict. What can you do about that?” At this, Bhishma went further and made a firm vow that he would never marry.

Now, what is Bhishma’s intention behind his resolve? That is the important thing. You will meet numerous brahmacharis, numerous tapaswis. But Bhishma is unique. There are two things to note. First, he took this vow while living in the splendor of a grand palace and second, there was no desire for liberation or his own well-being. The only intention behind his resolve was the well-being of his father. And as a result of this so much power awakened within him, so much brilliance awakened in him, that he attained the state of ichcha mrityu.

Now, this is a stream, a tradition that is flowing. It is a tradition formed by the conduct of the great sages. Only if we can take a dip in this stream; only if we can immerse our mind, intellect, and ego in this stream, we too can then attain the path of Uttarayana.

This tradition is being described by the verse, “Maagh majan sang sadhuaa turi kar isnaan”. The bath talked of here is just the one that Bhishma took, of surrendering his ego and selfishness in the stream of this tradition, in the command of his father, in the command of the Guru.

Similarly, we are also sitting in one such tradition. We will say our tradition originates from the Adi Purusha Brahma or Narayana, flows through Vashishtha, Prashar et. al., Vyasa et. al., Shankaracharya, and flowing and flowing, it flows through Mewapuri, Kambli Wale, Maharaj Ji, and now all of us are sitting in this tradition. The Ganges of this tradition is flowing and we are to bathe in it. Which is that Ganges and how are we to bathe in it – let us discuss this today.

There are traditions and their streams are ever-flowing onwards. But this tradition is of tapa-tyaaga, vairagya, yoga-gyana-bhakti-seva; but how are we to bathe in this stream? How are we to fulfill this verse – “sang sadhuaa turi kar isnaan”?

We have already mentioned – when a physically embodied being walks then dust rises from the ground. But this is the journey of the physical body. Similarly, there is another journey, the journey of the sages – this is the inner-journey. They walk on the path of their sadhana. Their walk on that ground spreads its impulses here and there. Those vibes constitute the “dust”. And we are to bathe in this dust.

Let us understand this again. The physical body is a door. The physical body of the sages gets left behind too. Though it is a significant door, yet the physical body that we see is not everything. Using this door we are to identify the real body of a sage. That body is the one which, spreading from the tip of the toe to the head and making the physical body as its base, shines and vibrates in every atom of their being. And what is that body? It is the body composed of the light of Guru-Naam. As it has been said, “Sukham murat naam niranjan kaayaa kaa aakaar”. The physical body is the door. But within that is the subtle body made of the vibrations of the Name. They (saints) earned the profit of the Name. They put a seed in the field, it became a tree and then a thousand other seeds manifested.

The Name which flows through this tradition, originating from the eternal source and eventually flowing through Kambli Wale is now present in the hearts of all of us in a seed form. But in the body in which this seed germinates and grows and spreads in the entire body and manifests through every pore of it, inside that body, another body has also developed. This second body is composed of the Name. The physical body is the base, the ground upon which the inner road of sushumna, of Name is travelled. And in the end, the ultimate body, which is the Divine Himself, is realized. It is the same body which is the base of all of us too. But we have become forgetful of it.

The scriptures tell that what we call Ishwara, Guru, Atman, and Me – are the same in their ultimate natures, there is no difference. And from Atman’s standpoint there is just One. From the standpoint of the physical body too there is not much difference – the sages also have two hands, two feet, two eyes etc. From ultimate standpoint of the Atman also there is no difference at all. So where is the difference between an ordinary being and a sage? The difference lies in the subtle body, which is composed of the Name, in the sages.

But, let us understand the meaning of the Name. To write “Raam” on a piece of paper is no Name. “Om Namo Bhagvate Vasudevaye” is no Shabad. You write “Water”, “Water” on a piece of paper, write it in the best way you can and put that paper in your mouth – would that quench the thirst? Write “Fire”, Fire” countless times on a piece of wood – would it catch fire? So, a written name is not the Name. Which is that Name? The answer is, “Har kaa naam dhyaye sun, sabhna no kar daan”. The Name that is obtained from tradition, which when practiced and listened within, in every pore of the body – that forms the subtle body of a saint.

It is this subtle body which is to be given to one and all. It is this subtle body in which you are to bathe.
It is the dust. Which is this dust? Let us understand again. Just like Ganges is flowing and by the action of the wind, the “dust” of water rises and spreads around the banks, cooling them. Similarly those sages, whose subtle body is composed of the Name, when the unseen wind of an aspirant’s fate blows, some particles emerge from that Ganges of Name flowing within. This is the dust. And one is to bathe in that dust.

The Guru-Naam that one has got; go on absorbing that through the eyes, through the ears, through the nose, through the mouth, through the heart – this is the cleansing bath. Go on doing this. Go on increasing it. This is the bath. So how is one to bathe? Just like Bhishma ended all his ego, his desires in the command of his father, similarly, when an aspirant surrenders himself and his wishful desires in the command of the Guru, that forms a road on which a bathing ghaat (platform to bathe by a river) gets built and it through that ghaat that one dives in the Ganges of the Name.

The Ganges of the Name is flowing, equally, for everybody. It is huge. But if there is no ghaat, then one cannot bathe. Which is this ghaat? It is obeying the command of the Guru. One can never dive in the Ganges through one’s own wishful sadhana, howsoever hard one may try. “I will do this tapas”, I will do this and that” – wherever the “I” gets attached, there a deep gorge gets formed – one cannot bathe there.

Now, only some extremely rare beings get the command of the Guru. But this one command everyone gets. During deeksha everyone is told to practice, for an hour or so, it is also asked to remember the Name while walking etc; not to become forgetful of it. And alongside do seva – this command everyone gets. At least, let us obey this much of the command of the Guru.

For an hour or two, keeping the eyes closed, awakening the vibrations of Name within, and deep within we can do this practice of bathing. Bathing implies to wash away the filth of the mind, the senses, the intellect. Only if these are cleansed would we have take our bath. The impurity of the intellect is the ego. The impurity of the mind is the numerous attachments-aversions etc., the impurity of the senses is their tendency of remain stuck in the external world – someone says something and all control is lost, anger takes over etc.

If one truly bathes then all these impurities will begin to be washed away. And when all this is washed away, then one finds the path of Uttarayana, while still living in the body. One gains ichcha mrityu – when we will leave, the Universe will celebrate our freedom. All directions will go on opening the path.

So we have got this opportunity. This is the occasion of the Kumbh. Now does it come once after a long long time? Well, the Ganges is ever flowing. The issue is about taking the dive! The Ganges is ever-flowing, but the opportunity to take the dive come only sometimes. The Ganges is ever-flowing. Just like a river is flowing but the boat, stuck in sand, cannot flow in the river. But sometimes floods raise it from the sand, and then even a little effort to row it takes it right in the middle stream and then the Ganges takes it onwards. Similarly, sometimes the opportunities come – satsanga happens, intellect absorbs, desire arises to take Naam. Then one should not miss this opportunity. These positive thoughts must be fulfilled then and there. Else, once the opportunity passes, then who knows, it may come again or not.

So the Ganges is indeed flowing. But when would the rain of Divine grace dawn – that cannot be said.
Let us talk about one incident. It has also been written in the present issue of Kund Agni Shikha. Once, a boy returned to his village and saw little children swimming. Seeing them, he also wanted to learn to swim. So he went to the stream where others were swimming. He asked some friends to teach him swimming too. They said, “Well. You wish to swim. Ok. Then first immerse yourself in water.” But the boy said, “I will not immerse myself in water. You just teach me to swim.” Now, he wants to swim, but will not immerse in water, afraid that he will sink, that water will enter into his eyes and ears and body. Now can he learn swimming by just standing there and moving his hands and feet.

If you want to learn to swim, then you must first immerse yourself, your head, in water. And if your feet also can leave the support of the ground then what else matters – the one under whose instructions you took the dip, will himself teach you how to swim. But we don’t agree. We worry, “No! I will not immerse myself. What if I sink!”

“We will not take the Naam write now, lest something goes wrong later.” “Let me first improve myself, then we will take Naam.” If you have so much ability to improve yourself just through your own efforts, then what need do you have to take Naam also!

If you have faith, if you want to cross over then take the dive in the command of the Guru and then do not worry about this or that shortcoming you think you have. If you want to cross over, then the Ganges is flowing – just immerse yourself into it. Do this with faith and then to cross over is no difficult thing. This is the tradition of “Maagh majjan sang sadhuaa turi kar isnaan.” The turi (dust) is the Guru-Naam. Take it in through the eyes, ears, mouth etc.  This is the bath.

Saying this, we rest the topic for today.”