Articles by Shishyas –
Ravi Trehan, Kirti Nagar Sthan, New Delhi.

Mahashivratri, in simple words, is the night of Mahashiv. It is the most important and auspicious festival for ‘shiv bhakts’. It takes place in the month of Maagh/Phagun (February/March) during the dark phase of the moon and is celebrated with utmost reverence and enthusiasm.

According to Pujya Guruji, Lord Shiva goes into deep meditation on ‘Kartik Purnima’ and emerges from that state on the midnight of Mahashivratri (except that He wakes up on Ganesh Chaturthi for a day and again goes into deeper meditation). The period between ‘Kartik Purnima’ and Ganesh Chaturthi is called Shakti period when Shakti is supreme. During the period (Kartik Purnima to Mahashivratri), it is the cardinal duty of all Shiv Bhakts to follow their Lord, i.e., to meditate (dhyaan yoga), practice maximum possible ‘Japa’ and lead a pious and ‘satoguni’ life in terms of ahaar (the nature of food that we consume), vyavhaar (conduct), and chintan (thought process).

Some scriptures describe Lord Shiva as the destroyer, Lord Vishnu as the protector, and Lord Brahma as the creator. Those who have superficial knowledge consider these three manifestations as separate and different from each other and worship them accordingly. But it is not prudent for a devotee to worship his ‘Isht’ as a mere part of the whole or as an incomplete power. At the beginning of creation, the Mahashakti created out of Herself Lord Vishnu and then Lord Brahma and Lord Shiva to perform the functions of protector, creator and destroyer respectively. For procreation and multiplication of this universe, once again, She created, three Mahashaktis – (Ma Lakshmi, Ma Saraswati and Ma Parvati).

All these manifestations emanated from one source and that ultimate power manifested Herself in different forms to perform different functions. In reality, that formless (nirakaar) as well as in form (sagun) Brahm is called Ishwar, Maheshwar or Mahashakti. THAT omnipresent, omnipotent, omniscient, infinite, absolute truth and the creator, protector, and destroyer is Himself Brahma, Vishnu and Mahesh. He manifests Himself in these three forms to perform the functions of the Creator, Protector and Destroyer. He is Plural in Singular and Singular in Plural. He has no beginning and no end. He is immanent, primeval, and eternal. It is explained in Puranas that each of the three lives in the others’ heart, they enhance each other and are ultimately the same power. In essence, he who has understood Shiv-Tatva in the right perspective, knows all and nothing more remains for him to understand. For him, that instant of awareness and enlightenment is Mahashivratri.

Sagun or Sakaar Lord Shiva’s dress and appearance have a very special spiritual significance. Each ornament on His body has a deep symbolic meaning. a) His complexion is white (sfotic) and indicates satoguna, simplicity, and transparency b) He wears a crown of thick locks of hair and a small snake acts as a feather in his crown. The holy Ganga flowing out of his ‘jattas’ symbolizes that as long as the snakes of passion, sensuality and worldly desires remain in our mind, we cannot get liberated. Therefore, it is essential to keep the Ganga of devotion (bhakti) and spiritual knowledge flowing at our intellectual level. c) Usually, curved or crooked objects (vakra) are not considered to be auspicious, but the crescent moon (tilak) adorns Lord Shiva’s forehead. It means that what is not acceptable to others, Lord Shiva accepts that as his own because every single molecule in this universe belongs to him. d) People dread snakes, but the same snakes get the honour of decorating His ears as kundal) and in the form of bangles (kangan) on his arms. This really means that listening to spiritual discourses or words of devotion and wisdom or naad (sitting in meditation) can help in controlling the unstable mind and one can exercise restraint on sense objects. This is exactly what Pujya Guruji used to say. “snakes and scorpions (bad persons) will come to me. I cannot turn them away. My object is to make ‘Bhagwan’ out of ‘shaitaan’ and put them on the path of bhakti and sewa. e) Lord Shiva’s body is smeared with ashes from cremation ground which suggests an inclination towards renunciation. This reminds us of the ultimate end of our gross body; we must always remember that death is inevitable. So live this life like a spectator in a detached manner. Ashes on His body also symbolize that time and death are under His control. It is relevant to recall Pujya Guruji’s words here, “I am not bound by time, but time is bound to me.” There are also instances of persons lying on death bed getting an extension of life with Guruji’s grace. f) Mundmaal (garland of human heads) adorning Lord Shiva’s neck signifies that after the gross and the subtle body is destroyed, causal body (kaaran shareer) remains with sanskaars awaiting rebirth. This is also a reminder of death and urges detachment from the material world. g) His apparel of lion skin represents bravery, competence to rule, and the ability to confront any situation. Lion’s skin is also a good ‘aasana’ for meditation. h) Trinetra – being the Lord of the universe, His Trinetra signifies Surya (sun), Chandra (moon) and Agni (fire). They also imply that He is all-knowing; He knows the past, present and future. i) The Trishul signifies that Lord Shiva is the destroyer of three types of pains and agonies – physical, mental, and natural disaster (aadibhautik, adhyatamik and aadidaivik). It also suggests that Lord Shiva is beyond the three states of life – Jaagrit, swapan, and susupti (turiyameva kevalam). j) Neelkanth – After samudra manthan, devtas hesitated to accept the poison, but the deva of devas (Mahadeva) readily drank that poison (vish) and relieved devtas of their dilemma. He neither spat it out nor did gulp it down but held it in his throat. This signifies that one should face favourable and unfavourable situations, grace or disgrace, fame or infamy with equanimity. If you react, you tend to annoy others and if you digest, you suffer the pain yourself. Therefore, face all odds and evens with a composed mind. k) Damru – the sound of damru drives away troubles. It is also a symbol of dualties e.g., day-night, gain-loss, happiness-sorrow, fame-infamy, success-failure, life-death etc. Lord Shiva has full control over these dualties, so his devotees and saadhaks should strive for the same and attain stability of mind. l) Nandi – Riding the Nandi signifies that the Lord is firmly established in dharma and righteousness.

Lord Shiva, the Lord of Nature and Universe, who is beyond the three ‘gunas’, has taken upon Himself the five tatvas described below, which are essential for survival: 1) ‘Bhasm’ (prithvi), 2) Ganga (jal), 3) Teesra Netra (agni), 4) ‘Sarp’ (vayu), and 5) damru (akaash). Decorated in fourteen varieties, Lord Shiva is worshipped and offered salutations in fourteen worlds (Bhuvans).

The festival of Mahashivratri is celebrated with great devotion and enthusiasm at Sector 10-A Gurgaon and at Smadhi Sthal, Najafgarh, New Delhi. These two venues are elaborately decorated with flowers and buntings. One can feel the fragrance all around and the environment is charged with devotion and spirituality. Thousands of men, women and children throng the two venues. Shishyas, devotees and public in general, from all over the country and abroad, assemble at these two places, form long queues from morning till late at night to offer their prayers. As per the ritual, they offer flowers, bel, belpatra, akk flowers, dhatura etc. in worship of Lord Shiva.

On the occasion of Mahashivratri, Shishyas and devotees observe fast. Shishyas do not consume even a drop of water since early morning (Brahm mahurat) till past midnight. However, the elderly, those who are ill or ladies who are not in a position to follow such a rigorous discipline, may take fruits or a hot drink, such as lemon tea. Throughout the day Shishyas do Japa of all the mantras bestowed upon them by Pujya Guruji. (Pujya Guruji had advised that intensive Japa – of all the mantras given by him – done throughout the Mahashivratri day has many times more effect than Japa done during normal days.

Little before the midnight ‘Abhishek’ ceremony of Shivlinga is performed in Shiv Mandir at Smadhi Sthal, Neelkanth. After midnight, the fast is broken with Jal (prepared earlier during the day by senior shishyas) which contains kesar, laung, elaichi, kaali mirch, bel, bel-patra, dhatura, akk flowers etc. and all these ingredients are spiritually santified with sacred mantras and it tastes like amrit. This is followed by pieces of fried potatoes with tasteful masala and a cup of lemon tea infused with herbs/spices. At the time of breaking the fast, many persons from the public also join the shishyas and sewadaars at Sector 10-A, Gurgaon and at Neelkanth.

Observing ‘nirjala upvaas’ thoughout the day has scientific and medical validity. It generates tremendous amount of heat in the body which is capable of killing germs and ensures maintenance of good health. Cereals are taken the next day after sunrise.

Rituals are good as they induce you to worship and help in generating satoguna. But in reality, the moment you are able to withdraw yourself from worldly attractions and enter the realm of inner consciousness, that moment is Mahashivratri. The moment you are able to rise above sensuous pleasures and pains and experience inner peace and perceive the light of divine existence, that moment is Mahashivratri. The moment you are able to attain stability of mind and maintain equanimity in a state of duality; the moment you are able to forget your individual entity and HE only remains, that moment is real Mahashivratri.

Mahashivratri Jal is prepared once a year and can be used throughout the year (except the period between Kartik Purnima and Mahashivratri). This charged Jal along with Laung and Elaichis, sanctified with sacred mantras, has unique qualities and is capable of eradicating many ailments and solving many problems. This Jal, Laung and Elachis, distributed during the days following Mahashivratri are to be consumed as per instructions below.

Articles by Shishyas –
Ravi Trehan, Kirti Nagar Sthan, New Delhi.

Winter had gone by and spring was in its full bloom. Mother Nature had sprinkled hues and colours of different shades everywhere. It looked as if the entire earth was a vast canvass and Nature was depicting colourful pictures, each one more beautiful than the other. At places were seen scenes of snow melting from the mountains, murmuring water-falls from the springs, soft burst-opening of buds in the gardens and blooming flowers swaying to and fro with a sense of pride. A pleasant chill in the air and a peculiar and unnoticeable fragrance wafted by the gentle breeze. In the riot of green and yellow colours, crops swaying and waving in the fields. From far and near, in this enchanting weather, nightingale and cuckoo singing in full throat – coohoo, coohoo; peehoo, peehoo. Branches of trees, swinging and stretching in the gust of wind, rustling of leaves and whispers of nature.

What a romantic weather! It felt as if nature was dancing to cosmic music; as if Lord Shiva was containing the angry Ganga, descending from Heaven in his locks; as if through the melting snow, He ushered the holy Ganga on planet Earth. Branches of trees swaying in the strong winds appeared as if the wild locks of Lord Shiva were waving in the wind. Sometimes, one got the feeling that Lord Shiva, the Creator of this Universe, taking the form of Nataraja, was dancing in ecstasy. In such an environment, eighty six years ago, on the Festival of Basant Panchmi (in January 1938), Param Pujya Guruji, the manifestation of Lord Shiva, blessed us all by taking birth in village Hariana (Distt. Hoshiarpur, Punjab).

Guruji’s ‘Prakash Diwas’ is celebrated on every ‘Basant Panchmi’ at ‘Samadhi Sthal’, Neelkanth Dham, Masoodabad (behind Power House), Najafgarh, New Delhi, with great devotion and enthusiasm. ‘Samadhi Sthal’ is decorated with flowers and their fragrance permeates the air. Hundreds and thousands of devotees assemble at ‘Smadhi Sthal’, form a long and unending queue from morning till late in the evening and, in a very disciplined and patient manner, pay their obeisance to Guruji and receive blessings. The faces of devotees reflect enthusiasm, faith, satisfaction and happiness.

A large number of devotees and ‘sewadaars’ from all over the country come and take their respective responsibilities with devotion and dedication. On the auspicious occasion of Pujaya Guruji’s Prakash Diwas, a special prasaad (sweet rice in yellow colour) is distributed to the devotees. Yellow colour is a symbol of Guru. It also represents renunciation. Everyone seems to be in a festive mood.

Articles by Shishyas – Ravi Trehan

One finds a detailed description of Lord Ganapati’s birth in Shiv Purana as well as in Ganesh Purana. To cut the long story short, once Ma Parvati along with her ‘sakhis’ was to take bath in her bhavan. As no attendant was available, she created a beautiful child out of her pious body’s dirt and declared him as her son. She instructed him to obey her only, stand as a gate-keeper and do not allow anyone to enter the bhavan without her permission and gave him a stick as a weapon for protection. Lord Shiva came in a hurry and was in the process of entering the bhavan when Ganeshji stopped him and said “my mother is taking bath and she has instructed me not to allow anyone to enter the place without her permission. You may please wait till she has finished her bath and has properly clothed herself”. Lord Shiva first took him as one of his ganas, but hearing these words, He got annoyed and remarked, “Do you not know that I am Parvati’s husband and the Lord of this place. How can you stop me from entering into my own place?” Ganeshji very politely answered, “Sir, whoever you are, I can allow you to enter the place only after getting permission from my mother. You may please wait here till she is ready. An altercation ensued between the two and there was a fierce battle. Ganeshji fought single handedly with the entire army of Lord Shiva, that included Brahma and Vishnu. Ganapati made devastating attacks on Lord Shiva’s army and injured many of His ganas, but when Ganapatiji was engaged in the battle with Lord Vishnu, Lord Shiva attacked Him with his Trishul and chopped off his head.

When Ma Parvati came to know that her dear son has been beheaded, she was furious, and created thousands of Mahashaktis who unleashed destruction all over the world which terrified Devis and Devatas. To contain Ma Parvati’s anger, on the wise counsel of Naradji, all Devis, Devatas, including Brahma, Vishnu, and Shiva, went to her and beseeched her to cool down and stop the destruction. Ma Parvati put a condition that her son must be revived and given the position of a leader among all Devis and Devatas. Lord Shiva advised his ganas to go towards north and if they find any mother sitting or lying with her back to her new born child, they should bring the child’s head and fix it on the body of Parvati’s son after giving him bath with holy water. The ganas saw a mother elephant lying in that posture and brought the baby elephants’s head which was fixed on the body of Ma Parvati’s son. Lord Shiva sprinkled holy water on the child chanting some sacred mantras and the child opened his eyes as if he had woken up after a long slumber. Ma Parvati, all Devis and Devatas including Brahma, Vishnu, Mahesh heaved a sigh of relief and there were scenes of jubilations. The apsaras started dancing; trees were loaded with fruits and flowers; there was greenery all around and sweet smell permeated the atmosphere.

Brahma, Vishnu, Mahesh and all other Devis and Devatas had already witnessed Ganapati’s bravery and valour in the fierce battle with them, so Lord Shiva declared Shri Ganesh the leader of all Devis and Devatas and proclaimed that He should be worshipped before all the other gods in three worlds. Lord Shiva bestowed upon Shri Ganeshji tremendous powers and blessed Him saying, “You are the son of Mahashakti and thus an extremely imposing personality. You are the Lord of wisdom and the destroyer of obstacles and foes of your devotees. As you are born on the fourth day of ascending moon in the month of Bhadrapad, which is auspicious, all the devotees who observe fast on this day, would receive from you the blessings they seek”

In Ganesh Purana, it is recommended to observe twelve fasts on the 4th day of ascending moon (shuklapaksh) every Month and similarly twelve fasts on the 4th day of dark phase (krishnapaksh) of every month because each fast has its own significance. In Shiv Purana as well as in Ganesh Purana, there are instances of Lord Shiva, Lord Vishnu, Lord Brahma and all Devis and Devatas worshipping Lord Ganapati. In Ganesh Purana, there is also a mention of Mahashakti Parvati, on the advice of Lord Shiva, going into intense meditation and carrying out rigorous tapasya for twelve years. Pleased with her devotion, Lord Ganesha appeared before her and, as a boon, promised to be born as her son. As per our ancient scriptures as well as the practice followed from time immemorial, worship of five Devas is prescribed – Lord Shiva, Mahashakti Parvati, Lord Ganesha, Lord Vishnu, and Lord Surya. They are considered to be of the highest order. All the five have no beginning and no end. They are immanent, primeval and eternal and are manifestations of the same ultimate power.

Lord Ganapati, Ganesha, Ganadhyaksh, Gananayak, all these names have only one meaning and i.e. Leader of the People. He had two wives – Riddhi and Siddhi. He is the master of nine Nidhis and eight Siddhis and is also called Siddhi Vinayak. His vehicle is the mouse, which indicates humility and simplicity. Let us have a look at his body, where each part has a spiritual significance. His large elephant head symbolizes that He is an ocean of knowledge and is the Lord of intelligence. He has big ears because, as a good leader, he has the capacity to listen to everybody patiently. He has a big nose which projects his exalted status, and gives a signal to human race to uphold human dignity, self esteem and decorum. He has a huge belly, which shows that He has a tremendous capacity to digest good or bad things and maintain his cool. It also suggests that He has full control over dualities. He has a snake tied around his waist. Although passion and sensuous desires are tamoguni and poisonous, He has tightened the belt and kept them under his control. Similarly, his devotees should also learn to exercise control over their passions, sensuous desires, and curb tamoguna. Like Lord Shiva, he carries a Trishul signifying that He is the destroyer of three types of pains and agonies, and is therefore regarded to be the Vighna-vinashak.

As per Pujya Guruji’s instructions, being Shiv-bhakts, we celebrate Ganesh Chaturthi on the 4th day of dark phase (krishnapaksh) in the month of Maagh (January) with great devotion. The shishyas and the devotees observe nirjala upvaas from early morning (Brahm mahurat) till the rise of moon. Shishyas and devotees assemble at Sector 10-A, Gurgaon where laddoos made of til and gurh are distributed. After sighting the moon, the fast is broken with these laddoos followed by a cup of tea infused with herbs/spices and gurh (instead of sugar). One laddoo is retained to be taken the next morning after sunrise, whereafter cereals can be taken. Medically speaking, nirjala upvaas culminating with til-gurh ladoos and tea prepared with herbs/spices and gurh generates such a degree of heat that it is capable of killing germs and ensures good health.

On such an auspicious occasion, good saadhaks and devotees inwardly recite Ganapati’s mantras and contemplate on Him throughout the day. Japa done on this day has manifold effect than it has on any other normal day. And that is how Ganesh Chaturthi is celebrated.

Articles by Shishyas –
Ravi Trehan, Kirti Nagar Sthan, New Delhi.

Sometime during the first half of year 1991, Guruji was not keeping too well and shishyas used to visit him almost every day. That year Guru Purnima, fell on 26th of July. Guruji called our seniormost Gurubhai, Shri R.C. Malhotraji and directed him to organize Guru Purnima celebrations at Gurgaon and named some shishyas who would perform the function along with him. My reaction was that it is a parv where shishyas perform puja of their revered Guru and when Guruji is not there, then why are we being directed to Gurgaon! To this Guruji remarked, “then who will take care of the thousands of persons who have been coming to Gurgaon Sthan for so many years? Henceforth, people will see me in your form only (Malhotra Bhapaji and the Shishyas he specified)”.

‘Coming events cast their shadow before’; and the prophetic tone of the second sentence uttered by Guruji. kept haunting our minds. However, as directed, we proceeded to Gurgaon on 26th morning (26.07.1991) and reported to him the next day after performing the duty assigned to us. His physical condition was deteriorating and we passed an anxious night. Next morning (on 28.07.1991), his breathing became irregular. Before any medical aid could be arranged, at about 3.00/3.15 P.M., his body stopped moving. But as he often used to go into ‘dhyaan’ when he would stop breathing and his body would become motionless for hours together, we waited for quite some time. However. he did not move. The light had gone. By the evening, Doordarshan also announced “GURUJI OF GURGAON IS NO MORE”. The atmosphere at the Sthan was gloomy and all the shishyas were overcome with grief. There were incessant calls from all over the country and across seven seas from anxious devotees, desperate to confirm the news. My first reaction was

Wohi jageh hai, wohi manzar, wohi Guru ka makaam;
Raunak hai, roshni bhi hai, par aftaab nahin.

Khel khila kar chale jana, hai nahin ishq ka dastoor;
Kis- se poochhen ge rahe wafa, manzile jana ke liye.

Next day, on 29th of July 1991, before the last journey started for Najafgarh, hundreds of devotees had gathered to have last darshan of their Guru whom they had adored and looked upon as their Messiah. Quite some time back, Pujya Guruji had selected the place at Najafgarh (close to Sai Babaji’s Mandir) which he said would be his resting place. (He had earlier instructed one of his shishyas, looking after the construction work, to construct Guru-Ka-Chabutra at Neelkanth Dham where devotees could pay their obeisance (maatha tekna) and perform Guru Puja). As his material body, bedecked with flowers, was placed in an open vehicle, the shishyas, sewadaars and devotees cried. Even the sky could not control itself; it was overcast with clouds and showered tears throughout the journey. Finally at about 4.00/4.15 P.M. Guruji’s material body was laid to rest at his selected place and consigned to flames. The place was later named as ‘Smadhi Sthal’, Neelkanth Dham. My inner voice said:

Jism ki maut, koi maut nahin hoti hai;
Jism jal jane se Guru-tatva nahin jal jata hai.

When the soul leaves the material body, the composition of five tatvas (earth, water, air, fire and ether) disintegrates and merges into their respective sources in the Brahmand. The ‘atma-tatva’ either becomes one with ‘Param-tatva’ or awaits next birth, depending upon one’s karmas and sanskaars. But the Sadgurus are visible representatives of God Almighty and go back to Him after accomplishing the mission assigned to them.

But in reality, Guruji has not gone; he is just invisible, and has become omni-present. He continues to be as gracious as ever. Time and again, he has made us realize that he is around and we have felt his presence. There are evidences from a few senior shishyas of having Guruji’s darshan in their ‘dhyaan-mudra’ or susupti-awastha and receiving certain instructions. To have His darshan and communicate with him depends upon a) the individual’s spiritual level, b) how much have we risen above the sensuous desires and how clear, pious and receptive our mind is, and c) the degree of burning desire the shishya has for His darshan and communication with him. With His grace, I have had quite a few opportunities to have his darshan and received His instructions with full awareness that he is no longer in a human body. The object of mentioning this here is to encourage others to make a sincere effort in this direction and enjoy that state of bliss.

Pujya Guruji’s ‘Nirwan Diwas’ is celebrated with great reverence every year a day after the Guru Purnima at Smadhi Sthal, ‘Neelkanth Dham’, Najafgarh, New Delhi. A powerful spiritual ambience pervades Neelkanth and Pujya Guruji’s presence can be felt there, if one concentrates.

Shishyas from all over the country and thousands of devotees come from morning till late in the evening to pay their homage to Pujya Guruji at the Smadhi Sthal and receive blessings from senior shishyas. Every year, on Nirwan Diwas, around 35,000 to 40,000 devotees visit Smadhi Sthal – the congregation keeps multipling every successive year. Elaborate arrangements are made for distribution of prasad which everyone happily partakes and carries it home also.

Articles by Shishyas –
Ravi Trehan, Kirti Nagar Sthan, New Delhi.

Gurur Bramha, Gurur Vishnu,
Gurur Devo Maheshwara
Guru Sakshaat Par Bramha,
Tasmaye Shree Guruve namah

Gurutatva is a manifestation of Trinity – Brahma, Vishnu, Mahesh and the ultimate power beyond them. Three prerequisites are basically essential for God realization – a) God realized Sadguru, b) acceptance about the existence of God and c) a burning desire on the part of saadhak to realize God. The Sadguru represents that Trinity and the ultimate power and guides his shishya, step by step, to recognize his atma-tatva and attain God realization. He dispels the darkness of ignorance and shows the path of eternal bliss. He imparts tatva-gyan and conditions his shishya to fearlessly travel from the illusionary material world to the realms of spirituality. He teaches the art of living by renunciating Tamoguna and Rajoguna and adopting Satoguna as a normal way of life. To inculcate the sense of a good karamyogi, he advises to love His creation, the mankind, and render selfless service with devotion and dedication. The Sadguru drives home the fact that the only relationship that is true and eternal is that of God and You and none else. Therefore, perceive His existence and surrender unconditionally, is the gospel of Bhaktiyoga. Howsoever may we attempt, no amount of good words can really describe the stature of the Sadguru. It would, therefore, be wise to follow the following mantra:

Dhyan moolam Guru murti,
pooja moolam Guru Padam;
Mantra moolam Guru vakyam,
Moksha moolam Guru kripa

Guru Purnima is a festival of worshipping the Guru. It is, however, not a worship of any particular person, but that of Par-Brahm who is manifested in the inner-self of the Guru. It is an expression of gratitude to our Pujya Gurudev for the Brahm Gyan that he imparted to us. It is our humble gesture of reverence for his guidance to God realization and relieving us from the cycle of life and death. It is a festival of faith, reverence and surrender. Purnima of Aashaad month (June/July) is considered to be very auspicious and of a very high order as it drives you to the knowledge of God, prompts you to meditate on God and inculcates love for God.

Guru Purnima is also called ‘Vyas Purnima’. The great grand son of Guru Maharishi Vashishthji and son of Maharishi Parasharji, was Maharishi Ved Vyasji. He is regarded to be the Guru of Gurus. He was an ocean of knowledge, great scholar of Bhakti-Yoga and a poet par excellence. He authored four Vedas, Bhahm-sutra and seventeen Puranas. Full moon night in the month of Aashaad (June/July) is called ‘Vyas Purnima’

The festival of Guru Purnima is celebrated at Sector 10-A, Gurgaon and at Smadhi Sthal, Najafgarh, New Delhi, with great devotion and enthusiasm. Shishyas, devotees and public start converging at the above two venues from early morning. Throughout the day, hundreds and thousands of persons offer narial (fresh coconut) wrapped in a yellow colour handkerchief, a garland and a pack of sweets. The narial has the shape of a human head. Offering narial at the Gurusthan symbolically signifies offering one’s head, ie., surrender oneself at the lotus feet of the Guru and the Guru, in turn, provides protection (the surrender, however, has to be genuine and unconditional and thereafter leave yourself at the protection of the Guru). The shishya’s head at the lotus feet of the Guru and drinking his Guru’s charanamrit also indicates the level of the two. The highest level of the shishya is the lowest level of the Guru and it explains the logic of shishya worshipping his Guru as well as it suggests the spiritual journey the shishya has to travel.

The narial, handkerchief and the garland, offered by the devotees are charged with Mahaguru Mantra and returned to them for keeping those at the place of worship in their house, while sweets, mangoes and the prasaad made of sweet yellow coloured rice are distributed to the entire congregation. The devotees are advised to carry the handkerchief along with them whenever they go out for any important work, meeting, court date, interview etc. to obviate obstacle, if any. Young married ladies who aspire to have a child, are advised to swallow laung of the narial along with its water, empty stomach, on a specified day and follow certain instructions on that day. Similarly, patients who suffer from any prolonged ailment are also advised to swallow laung of the narial with its water, empty stomach.

Guru-Bhakti is essential as it puts the shishya on the path of salvation and eventual realization of oneness with God. For a saadhak, the Guru is God Himself. Guru’s grace is enough to enlighten the shishya. He is the visible representative of the Almighty. Far more than worship, garlanding and making offerings, obedience to Guru is greater. One must obey his instructions in everyday life and follow his footsteps to reach the ultimate destination.

Articles by Shishyas –
Ravi Trehan, Kirti Nagar Sthan, New Delhi.

इस भौतिक संसार में मोह माया से लिपटे लोग अपने इर्द-गिर्द स्वार्थ और अहंकार केंद्रित इच्छाओं की दीवारें खड़ी कर लेने में बड़ा गर्व महसूस करते हैं और मकड़ी के जाले की तरह अपने ही बुने जाल में फंसते चले जाते हैं| फिर इन दीवारों के अंदर कुएँ के मेंढक की तरह उन्हें रहने की आदत-सी पड़ जाती है| शारीरिक सुख संबंधी रिश्तों और पदार्थों से जुड़े हुए वे लोग जिन्हें वे अपने काल्पनिक कुँओं के अंदर देखते हैं, समझते हैं कि वे उनके अपने हैं और जो उन दीवारों (कुँओं) के बाहर नज़र आते हैं वे उनके लिए अजनबी या दुश्मन हैं| विस्मय की बात तो यह है कि अधिकतर लोगों में इस प्रतिक्रिया की होड़-सी लगी हुई है, जो उनके विचार और विकास में एक सीमा निर्धारित कर देती है| ऐसी स्थिति में राग, द्वेष, ईर्ष्या और उसके फलस्वरुप अशांति का पनपना स्वाभाविक है| भूल गए हम कहाँ से आए थे और हमें किस दिशा में जाना है| इस महान भारत के प्राचीन ऋषि-मुनियों ने तो ‘वसुधैव कुटुंबकम’ की कल्पना की थी| सबके अंतःकरण में और विश्व में शांति स्थापित करने की कामना की थी|

एक महत्वपूर्ण प्रश्न उठता है कि इस राग, द्वेष, लालच और स्वार्थ से भरी भीड़ में तुम कब तक यूँ ही मायूस और अकेले भटकते रहोगे| कब तक शारीरिक और मानसिक दुखों की आग में अपने आप को झोंकते रहोगे| कब तक मौका देते रहोगे उन स्वार्थी लोगों को जो तुम्हारे अपना होने का दावा करते हैं और इच्छा पूर्ण न होने पर बार-बार तुम्हारा दिल तोड़ने में हिचकिचाते नहीं| कब तक अपने आत्म-सम्मान को ठेस लगवाते रहोगे? कब तक? कब तक अपनी पीड़ा के घावों की नुमाईश करते फिरोगे? अक्सर लोग तुम्हारी दर्द भरी कहानी सुनकर तुम पर ही हँस देंगे| या कोई इक्का-दुक्का घड़ी दो घड़ी कुछ सहानुभूति दिखाकर चला जाएगा| या फिर कोई विरला ही तुम्हारे घावों पर मरहम लगाने का प्रयास करेगा|

इसलिए कब तक अपने कर्मकांडों की गठरी का बोझ उठाकर जन्म-जन्म तक अंधेरे में ठोकरें खाते रहोगे| कब तक काम, क्रोध, लोभ, मोह और अहंकार से जुड़े कर्मकांडों से अपनी मैली चादर को लपेटे भटकते रहोगे| बहुत भटक लिए, बहुत लाचारी देख ली| तुम ज़रा अपनी निगाहें इंद्रिय विषयों से हटाकर अपने अंदर की ओर ले जाने की कोशिश तो करो| कब तक अपने परमपिता परमेश्वर से दूर भागते रहोगे? जबकि सिर्फ़ उसी से तुम्हारा रिश्ता सच्चा है, बाकी सब रिश्ते मिथ्या हैं| मिथ्या को तुम गले लगाते रहे और सत्य से तुम दूर भागते रहे| प्रभु ने तो अपनी कल्पना से तुम्हें अपनी सर्वश्रेष्ठ रचना की उपाधि दी है| एक सुंदर और सर्वोच्च मानव शरीर दिया जो कि एक चलता फिरता और जीता जागता मंदिर है| उस मंदिर में आत्मा के रूप में स्वयं वास किया| लेकिन तुमने इस आदर्श रचना का सदुपयोग करने की अपेक्षा उसका उपभोग और दुरुपयोग करके अपने ही कर्मों के बोझ तले दबते चले गए और अपने मालिक, अपने पिता से दूर होते चले गए| उसने भले ही तुम्हें अपने कर्मों पर छोड़ दिया हो लेकिन वह कब से उम्मीद की बाहें पसारे, तुम्हें गले लगाने के लिए तुम्हारी इंतज़ार कर रहा है| पर तुम उन्हें गले लगाते रहे जिनका बिछुड़ना निश्चित था और तुम अपने पिता से दूर होते चले गए| वह तुम्हारी राह देखता रहा कि कब मेरा बच्चा थका हारा घर लौटेगा और कब प्यार से पुकार कर कहेगा, “बाबा मैं आ गया हूँ|” कितना निराश करते रहे तुम अपने परम पिता परमेश्वर को? कैसी विडंबना है यह?

इस भौतिक जगत में किसी विशेष योनि या कुल में जन्म लेना प्रारब्ध के अनुसार तुम्हारी यात्रा के पड़ाव हैं, मंज़िल नहीं| यहाँ कुछ भी स्थाई नहीं है, सब कुछ परिवर्तनशील है| क्या रिश्ते-नाते, संबंध, वस्तु, पदार्थ, इच्छाएँ, क्रियाएँ, परिस्थितियाँ, यहाँ तक कि अपना शरीर, सब के सब अस्थाई और परिवर्तनशील हैं| जो कल था वह आज नहीं है, जो आज है, वह कल नहीं रहेगा और कभी न रुकने वाला कालचक्र क्रमशः चलता ही जा रहा है| हमारे सगे संबंधी हमसे छूट गए| हमारे बचपन के साथी, युवावस्था के मित्र यहाँ तक कि हमारा बचपन, हमारी जवानी, हमारे न चाहते हुए भी हम से कब बिछुड़ गए, हमें इसका आभास भी नहीं हुआ, लेकिन एक सत्ता (जीव आत्मा) जो दृष्टा के रूप में इन सब परिवर्तनों का अनुभव करती रही, वह ही स्थाई है| यह प्रकृति का नियम है कि जो उत्पन्न होता है, वह पनपता है, परिवर्तित होता है और समय पाकर उसका विनाश हो जाता है| फिर ऐसी स्थिति में, इस भौतिक संसार में कोई स्थाई संबंध स्थापित करने का प्रयास मृगतृष्णा नहीं तो और क्या है|

कितने आँसू बहाए होंगे तुमने कभी कोई सांसारिक संबंध के टूटने पर या बिछुड़ने पर| कितने विरह के गीत भी गाए होंगे, दिल को छू लेने वाली, दर्द भरी आवाज़ में| सांसारिक रिश्ते तो बनते ही हैं टूट जाने के लिए, बिछुड़ जाने के लिए| सिर्फ़ एक ही रिश्ता सदैव परमानंद देने में सक्षम है और वह है परमात्मा का| अगर शौक है मिलने का तो सीख लो न उसके गम में डूबना| कर लो महसूस हिज्र की पीड़ा को| पिया से मिलने की तड़प है तो बह जाने दो इन आँखों से विरह के आँसुओं को और धो डालो अपनी मैली चादर को| लगा लो गोते कुछ समय सात्विक विचारों की गंगा और यमुना में और बह जाने दो राजसिक और तामसिक कर्मों के गंद को| अपने नियंत्रण में ले लो काम, क्रोध, लोभ, मोह और अहंकार के पाँचों बागी घोड़ों को (बहुत मनमानी कर चुके ये कमबख्त अब तक) और ले चलो अपनी आत्मा के रथ को अपने पिया की ओर| ज्योत जगा लो अपने मन मंदिर में उस प्रभु के नाम की| बजने दो घंटियाँ और होने दो कीर्तन उसके नाम का| लीन हो जाओ अपने अंदर के ज्योतिर्लिंग में| फिर अपने उज्ज्वल मुख को ध्यान से देखो और पहचानो अपने निर्विकार प्रतिबिंब को| अनहद के नाद में तुम्हारी आत्मा को सुनाई देगा – ‘हरि ॐ तत्सत, हरि ॐ तत्सत’ – ‘अहम् ब्रह्मास्मि’ – फिर अपने अस्तित्व का आभास भी नहीं रहेगा| प्रकाश ही प्रकाश होगा, आनंद ही आनंद होगा, शांति ही शांति होगी|

कहाँ खो गए तुम इस मिथ्या भौतिक संसार की रंगरलियों में? अपने आत्मस्वरूप को पहचानो| तुम तो सत-चित-आनंद हो| जैसे समुद्र की लहरें, समुद्र से उठती हैं और उसी में विलीन हो जाती हैं क्योंकि वे उसी का स्वरूप हैं| वैसे ही तुम भी उस परम तत्व का ही स्वरूप हो उसी में समा जाना तुम्हारा अंतिम ध्येय होना चाहिए| जितना सुगम इस संसार को मान्यता देना तुमने समझा था (जो कि मिथ्या है) उससे कहीं अधिक सुगम है परम तत्व को मान्यता देना क्योंकि वास्तव में तुम उसी के ही तो अंश हो|

Articles by Shishyas –
Ravi Trehan, Kirti Nagar Sthan, New Delhi.

Mahashivratri, in simple words, is the night of Mahashiv. It is the most important and auspicious festival for ‘shiv bhakts’. It takes place in the month of Maagh/Phagun (February/March) during the dark phase of the moon and is celebrated with utmost reverence and enthusiasm.

According to Pujya Guruji, Lord Shiva goes into deep meditation on ‘Kartik Purnima’ and emerges from that state on the midnight of Mahashivratri (except that He wakes up on Ganesh Chaturthi for a day and again goes into deeper meditation). The period between ‘Kartik Purnima’ and Ganesh Chaturthi is called Shakti period when Shakti is supreme. During the period (Kartik Purnima to Mahashivratri), it is the cardinal duty of all Shiv Bhakts to follow their Lord, i.e., to meditate (dhyaan yoga), practice maximum possible ‘Japa’ and lead a pious and ‘satoguni’ life in terms of ahaar (the nature of food that we consume), vyavhaar (conduct), and chintan (thought process).

Some scriptures describe Lord Shiva as the destroyer, Lord Vishnu as the protector, and Lord Brahma as the creator. Those who have superficial knowledge consider these three manifestations as separate and different from each other and worship them accordingly. But it is not prudent for a devotee to worship his ‘Isht’ as a mere part of the whole or as an incomplete power. At the beginning of creation, the Mahashakti created out of Herself Lord Vishnu and then Lord Brahma and Lord Shiva to perform the functions of protector, creator and destroyer respectively. For procreation and multiplication of this universe, once again, She created, three Mahashaktis – (Ma Lakshmi, Ma Saraswati and Ma Parvati).

All these manifestations emanated from one source and that ultimate power manifested Herself in different forms to perform different functions. In reality, that formless (nirakaar) as well as in form (sagun) Brahm is called Ishwar, Maheshwar or Mahashakti. THAT omnipresent, omnipotent, omniscient, infinite, absolute truth and the creator, protector, and destroyer is Himself Brahma, Vishnu and Mahesh. He manifests Himself in these three forms to perform the functions of the Creator, Protector and Destroyer. He is Plural in Singular and Singular in Plural. He has no beginning and no end. He is immanent, primeval, and eternal. It is explained in Puranas that each of the three lives in the others’ heart, they enhance each other and are ultimately the same power. In essence, he who has understood Shiv-Tatva in the right perspective, knows all and nothing more remains for him to understand. For him, that instant of awareness and enlightenment is Mahashivratri.

Sagun or Sakaar Lord Shiva’s dress and appearance have a very special spiritual significance. Each ornament on His body has a deep symbolic meaning. a) His complexion is white (sfotic) and indicates satoguna, simplicity, and transparency b) He wears a crown of thick locks of hair and a small snake acts as a feather in his crown. The holy Ganga flowing out of his ‘jattas’ symbolizes that as long as the snakes of passion, sensuality and worldly desires remain in our mind, we cannot get liberated. Therefore, it is essential to keep the Ganga of devotion (bhakti) and spiritual knowledge flowing at our intellectual level. c) Usually, curved or crooked objects (vakra) are not considered to be auspicious, but the crescent moon (tilak) adorns Lord Shiva’s forehead. It means that what is not acceptable to others, Lord Shiva accepts that as his own because every single molecule in this universe belongs to him. d) People dread snakes, but the same snakes get the honour of decorating His ears as kundal) and in the form of bangles (kangan) on his arms. This really means that listening to spiritual discourses or words of devotion and wisdom or naad (sitting in meditation) can help in controlling the unstable mind and one can exercise restraint on sense objects. This is exactly what Pujya Guruji used to say. “snakes and scorpions (bad persons) will come to me. I cannot turn them away. My object is to make ‘Bhagwan’ out of ‘shaitaan’ and put them on the path of bhakti and sewa. e) Lord Shiva’s body is smeared with ashes from cremation ground which suggests an inclination towards renunciation. This reminds us of the ultimate end of our gross body; we must always remember that death is inevitable. So live this life like a spectator in a detached manner. Ashes on His body also symbolize that time and death are under His control. It is relevant to recall Pujya Guruji’s words here, “I am not bound by time, but time is bound to me.” There are also instances of persons lying on death bed getting an extension of life with Guruji’s grace. f) Mundmaal (garland of human heads) adorning Lord Shiva’s neck signifies that after the gross and the subtle body is destroyed, causal body (kaaran shareer) remains with sanskaars awaiting rebirth. This is also a reminder of death and urges detachment from the material world. g) His apparel of lion skin represents bravery, competence to rule, and the ability to confront any situation. Lion’s skin is also a good ‘aasana’ for meditation. h) Trinetra – being the Lord of the universe, His Trinetra signifies Surya (sun), Chandra (moon) and Agni (fire). They also imply that He is all-knowing; He knows the past, present and future. i) The Trishul signifies that Lord Shiva is the destroyer of three types of pains and agonies – physical, mental, and natural disaster (aadibhautik, adhyatamik and aadidaivik). It also suggests that Lord Shiva is beyond the three states of life – Jaagrit, swapan, and susupti (turiyameva kevalam). j) Neelkanth – After samudra manthan, devtas hesitated to accept the poison, but the deva of devas (Mahadeva) readily drank that poison (vish) and relieved devtas of their dilemma. He neither spat it out nor did gulp it down but held it in his throat. This signifies that one should face favourable and unfavourable situations, grace or disgrace, fame or infamy with equanimity. If you react, you tend to annoy others and if you digest, you suffer the pain yourself. Therefore, face all odds and evens with a composed mind. k) Damru – the sound of damru drives away troubles. It is also a symbol of dualties e.g., day-night, gain-loss, happiness-sorrow, fame-infamy, success-failure, life-death etc. Lord Shiva has full control over these dualties, so his devotees and saadhaks should strive for the same and attain stability of mind. l) Nandi – Riding the Nandi signifies that the Lord is firmly established in dharma and righteousness.

Lord Shiva, the Lord of Nature and Universe, who is beyond the three ‘gunas’, has taken upon Himself the five tatvas described below, which are essential for survival: 1) ‘Bhasm’ (prithvi), 2) Ganga (jal), 3) Teesra Netra (agni), 4) ‘Sarp’ (vayu), and 5) damru (akaash). Decorated in fourteen varieties, Lord Shiva is worshipped and offered salutations in fourteen worlds (Bhuvans).

The festival of Mahashivratri is celebrated with great devotion and enthusiasm at Sector 10-A Gurgaon and at Smadhi Sthal, Najafgarh, New Delhi. These two venues are elaborately decorated with flowers and buntings. One can feel the fragrance all around and the environment is charged with devotion and spirituality. Thousands of men, women and children throng the two venues. Shishyas, devotees and public in general, from all over the country and abroad, assemble at these two places, form long queues from morning till late at night to offer their prayers. As per the ritual, they offer flowers, bel, belpatra, akk flowers, dhatura etc. in worship of Lord Shiva.

On the occasion of Mahashivratri, Shishyas and devotees observe fast. Shishyas do not consume even a drop of water since early morning (Brahm mahurat) till past midnight. However, the elderly, those who are ill or ladies who are not in a position to follow such a rigorous discipline, may take fruits or a hot drink, such as lemon tea. Throughout the day Shishyas do Japa of all the mantras bestowed upon them by Pujya Guruji. (Pujya Guruji had advised that intensive Japa – of all the mantras given by him – done throughout the Mahashivratri day has many times more effect than Japa done during normal days.

Little before the midnight ‘Abhishek’ ceremony of Shivlinga is performed in Shiv Mandir at Smadhi Sthal, Neelkanth. After midnight, the fast is broken with Jal (prepared earlier during the day by senior shishyas) which contains kesar, laung, elaichi, kaali mirch, bel, bel-patra, dhatura, akk flowers etc. and all these ingredients are spiritually santified with sacred mantras and it tastes like amrit. This is followed by pieces of fried potatoes with tasteful masala and a cup of lemon tea infused with herbs/spices. At the time of breaking the fast, many persons from the public also join the shishyas and sewadaars at Sector 10-A, Gurgaon and at Neelkanth.

Observing ‘nirjala upvaas’ thoughout the day has scientific and medical validity. It generates tremendous amount of heat in the body which is capable of killing germs and ensures maintenance of good health. Cereals are taken the next day after sunrise.

Rituals are good as they induce you to worship and help in generating satoguna. But in reality, the moment you are able to withdraw yourself from worldly attractions and enter the realm of inner consciousness, that moment is Mahashivratri. The moment you are able to rise above sensuous pleasures and pains and experience inner peace and perceive the light of divine existence, that moment is Mahashivratri. The moment you are able to attain stability of mind and maintain equanimity in a state of duality; the moment you are able to forget your individual entity and HE only remains, that moment is real Mahashivratri.

Mahashivratri Jal is prepared once a year and can be used throughout the year (except the period between Kartik Purnima and Mahashivratri). This charged Jal along with Laung and Elaichis, sanctified with sacred mantras, has unique qualities and is capable of eradicating many ailments and solving many problems. This Jal, Laung and Elachis, distributed during the days following Mahashivratri are to be consumed as per instructions below.

Articles by Shishyas –
Ravi Trehan, Kirti Nagar Sthan, New Delhi.

Winter had gone by and spring was in its full bloom. Mother Nature had sprinkled hues and colours of different shades everywhere. It looked as if the entire earth was a vast canvass and Nature was depicting colourful pictures, each one more beautiful than the other. At places were seen scenes of snow melting from the mountains, murmuring water-falls from the springs, soft burst-opening of buds in the gardens and blooming flowers swaying to and fro with a sense of pride. A pleasant chill in the air and a peculiar and unnoticeable fragrance wafted by the gentle breeze. In the riot of green and yellow colours, crops swaying and waving in the fields. From far and near, in this enchanting weather, nightingale and cuckoo singing in full throat – coohoo, coohoo; peehoo, peehoo. Branches of trees, swinging and stretching in the gust of wind, rustling of leaves and whispers of nature.

What a romantic weather! It felt as if nature was dancing to cosmic music; as if Lord Shiva was containing the angry Ganga, descending from Heaven in his locks; as if through the melting snow, He ushered the holy Ganga on planet Earth. Branches of trees swaying in the strong winds appeared as if the wild locks of Lord Shiva were waving in the wind. Sometimes, one got the feeling that Lord Shiva, the Creator of this Universe, taking the form of Nataraja, was dancing in ecstasy. In such an environment, eighty five years ago, on the Festival of Basant Panchmi (in January 1938), Param Pujya Guruji, the manifestation of Lord Shiva, blessed us all by taking birth in village Hariana (Distt. Hoshiarpur, Punjab).

Guruji’s ‘Prakash Diwas’ is celebrated on every ‘Basant Panchmi’ at ‘Samadhi Sthal’, Neelkanth Dham, Masoodabad (behind Power House), Najafgarh, New Delhi, with great devotion and enthusiasm. ‘Samadhi Sthal’ is decorated with flowers and their fragrance permeates the air. Hundreds and thousands of devotees assemble at ‘Smadhi Sthal’, form a long and unending queue from morning till late in the evening and, in a very disciplined and patient manner, pay their obeisance to Guruji and receive blessings. The faces of devotees reflect enthusiasm, faith, satisfaction and happiness.

A large number of devotees and ‘sewadaars’ from all over the country come and take their respective responsibilities with devotion and dedication. On the auspicious occasion of Pujaya Guruji’s Prakash Diwas, a special prasaad (sweet rice in yellow colour) is distributed to the devotees. Yellow colour is a symbol of Guru. It also represents renunciation. Everyone seems to be in a festive mood.

Articles by Shishyas – Ravi Trehan

One finds a detailed description of Lord Ganapati’s birth in Shiv Purana as well as in Ganesh Purana. To cut the long story short, once Ma Parvati along with her ‘sakhis’ was to take bath in her bhavan. As no attendant was available, she created a beautiful child out of her pious body’s dirt and declared him as her son. She instructed him to obey her only, stand as a gate-keeper and do not allow anyone to enter the bhavan without her permission and gave him a stick as a weapon for protection. Lord Shiva came in a hurry and was in the process of entering the bhavan when Ganeshji stopped him and said “my mother is taking bath and she has instructed me not to allow anyone to enter the place without her permission. You may please wait till she has finished her bath and has properly clothed herself”. Lord Shiva first took him as one of his ganas, but hearing these words, He got annoyed and remarked, “Do you not know that I am Parvati’s husband and the Lord of this place. How can you stop me from entering into my own place?” Ganeshji very politely answered, “Sir, whoever you are, I can allow you to enter the place only after getting permission from my mother. You may please wait here till she is ready. An altercation ensued between the two and there was a fierce battle. Ganeshji fought single handedly with the entire army of Lord Shiva, that included Brahma and Vishnu. Ganapati made devastating attacks on Lord Shiva’s army and injured many of His ganas, but when Ganapatiji was engaged in the battle with Lord Vishnu, Lord Shiva attacked Him with his Trishul and chopped off his head.

When Ma Parvati came to know that her dear son has been beheaded, she was furious, and created thousands of Mahashaktis who unleashed destruction all over the world which terrified Devis and Devatas. To contain Ma Parvati’s anger, on the wise counsel of Naradji, all Devis, Devatas, including Brahma, Vishnu, and Shiva, went to her and beseeched her to cool down and stop the destruction. Ma Parvati put a condition that her son must be revived and given the position of a leader among all Devis and Devatas. Lord Shiva advised his ganas to go towards north and if they find any mother sitting or lying with her back to her new born child, they should bring the child’s head and fix it on the body of Parvati’s son after giving him bath with holy water. The ganas saw a mother elephant lying in that posture and brought the baby elephants’s head which was fixed on the body of Ma Parvati’s son. Lord Shiva sprinkled holy water on the child chanting some sacred mantras and the child opened his eyes as if he had woken up after a long slumber. Ma Parvati, all Devis and Devatas including Brahma, Vishnu, Mahesh heaved a sigh of relief and there were scenes of jubilations. The apsaras started dancing; trees were loaded with fruits and flowers; there was greenery all around and sweet smell permeated the atmosphere.

Brahma, Vishnu, Mahesh and all other Devis and Devatas had already witnessed Ganapati’s bravery and valour in the fierce battle with them, so Lord Shiva declared Shri Ganesh the leader of all Devis and Devatas and proclaimed that He should be worshipped before all the other gods in three worlds. Lord Shiva bestowed upon Shri Ganeshji tremendous powers and blessed Him saying, “You are the son of Mahashakti and thus an extremely imposing personality. You are the Lord of wisdom and the destroyer of obstacles and foes of your devotees. As you are born on the fourth day of ascending moon in the month of Bhadrapad, which is auspicious, all the devotees who observe fast on this day, would receive from you the blessings they seek”

In Ganesh Purana, it is recommended to observe twelve fasts on the 4th day of ascending moon (shuklapaksh) every Month and similarly twelve fasts on the 4th day of dark phase (krishnapaksh) of every month because each fast has its own significance. In Shiv Purana as well as in Ganesh Purana, there are instances of Lord Shiva, Lord Vishnu, Lord Brahma and all Devis and Devatas worshipping Lord Ganapati. In Ganesh Purana, there is also a mention of Mahashakti Parvati, on the advice of Lord Shiva, going into intense meditation and carrying out rigorous tapasya for twelve years. Pleased with her devotion, Lord Ganesha appeared before her and, as a boon, promised to be born as her son. As per our ancient scriptures as well as the practice followed from time immemorial, worship of five Devas is prescribed – Lord Shiva, Mahashakti Parvati, Lord Ganesha, Lord Vishnu, and Lord Surya. They are considered to be of the highest order. All the five have no beginning and no end. They are immanent, primeval and eternal and are manifestations of the same ultimate power.

Lord Ganapati, Ganesha, Ganadhyaksh, Gananayak, all these names have only one meaning and i.e. Leader of the People. He had two wives – Riddhi and Siddhi. He is the master of nine Nidhis and eight Siddhis and is also called Siddhi Vinayak. His vehicle is the mouse, which indicates humility and simplicity. Let us have a look at his body, where each part has a spiritual significance. His large elephant head symbolizes that He is an ocean of knowledge and is the Lord of intelligence. He has big ears because, as a good leader, he has the capacity to listen to everybody patiently. He has a big nose which projects his exalted status, and gives a signal to human race to uphold human dignity, self esteem and decorum. He has a huge belly, which shows that He has a tremendous capacity to digest good or bad things and maintain his cool. It also suggests that He has full control over dualities. He has a snake tied around his waist. Although passion and sensuous desires are tamoguni and poisonous, He has tightened the belt and kept them under his control. Similarly, his devotees should also learn to exercise control over their passions, sensuous desires, and curb tamoguna. Like Lord Shiva, he carries a Trishul signifying that He is the destroyer of three types of pains and agonies, and is therefore regarded to be the Vighna-vinashak.

As per Pujya Guruji’s instructions, being Shiv-bhakts, we celebrate Ganesh Chaturthi on the 4th day of dark phase (krishnapaksh) in the month of Maagh (January) with great devotion. The shishyas and the devotees observe nirjala upvaas from early morning (Brahm mahurat) till the rise of moon. Shishyas and devotees assemble at Sector 10-A, Gurgaon where laddoos made of til and gurh are distributed. After sighting the moon, the fast is broken with these laddoos followed by a cup of tea infused with herbs/spices and gurh (instead of sugar). One laddoo is retained to be taken the next morning after sunrise, whereafter cereals can be taken. Medically speaking, nirjala upvaas culminating with til-gurh ladoos and tea prepared with herbs/spices and gurh generates such a degree of heat that it is capable of killing germs and ensures good health.

On such an auspicious occasion, good saadhaks and devotees inwardly recite Ganapati’s mantras and contemplate on Him throughout the day. Japa done on this day has manifold effect than it has on any other normal day. And that is how Ganesh Chaturthi is celebrated.

Mahashivratri, in simple words, is the night of Mahashiv. It is the most important and auspicious festival for ‘shiv bhakts’. It takes place in the month of Maagh/Phagun (February/March) during the dark phase of the moon and is celebrated with utmost reverence and enthusiasm.

According to Pujya Guruji, Lord Shiva goes into deep meditation on ‘Kartik Purnima’ and emerges from that state on the midnight of Mahashivratri (except that He wakes up on Ganesh Chaturthi for a day and again goes into deeper meditation). The period between ‘Kartik Purnima’ and Ganesh Chaturthi is called Shakti period when Shakti is supreme. During the period (Kartik Purnima to Mahashivratri), it is the cardinal duty of all Shiv Bhakts to follow their Lord, i.e., to meditate (dhyaan yoga), practice maximum possible ‘Japa’ and lead a pious and ‘satoguni’ life in terms of ahaar (the nature of food that we consume), vyavhaar (conduct), and chintan (thought process).

Some scriptures describe Lord Shiva as the destroyer, Lord Vishnu as the protector, and Lord Brahma as the creator. Those who have superficial knowledge consider these three manifestations as separate and different from each other and worship them accordingly. But it is not prudent for a devotee to worship his ‘Isht’ as a mere part of the whole or as an incomplete power. At the beginning of creation, the Mahashakti created out of Herself Lord Vishnu and then Lord Brahma and Lord Shiva to perform the functions of protector, creator and destroyer respectively. For procreation and multiplication of this universe, once again, She created, three Mahashaktis – (Ma Lakshmi, Ma Saraswati and Ma Parvati).

All these manifestations emanated from one source and that ultimate power manifested Herself in different forms to perform different functions. In reality, that formless (nirakaar) as well as in form (sagun) Brahm is called Ishwar, Maheshwar or Mahashakti. THAT omnipresent, omnipotent, omniscient, infinite, absolute truth and the creator, protector, and destroyer is Himself Brahma, Vishnu and Mahesh. He manifests Himself in these three forms to perform the functions of the Creator, Protector and Destroyer. He is Plural in Singular and Singular in Plural. He has no beginning and no end. He is immanent, primeval, and eternal. It is explained in Puranas that each of the three lives in the others’ heart, they enhance each other and are ultimately the same power. In essence, he who has understood Shiv-Tatva in the right perspective, knows all and nothing more remains for him to understand. For him, that instant of awareness and enlightenment is Mahashivratri.

Sagun or Sakaar Lord Shiva’s dress and appearance have a very special spiritual significance. Each ornament on His body has a deep symbolic meaning. a) His complexion is white (sfotic) and indicates satoguna, simplicity, and transparency b) He wears a crown of thick locks of hair and a small snake acts as a feather in his crown. The holy Ganga flowing out of his ‘jattas’ symbolizes that as long as the snakes of passion, sensuality and worldly desires remain in our mind, we cannot get liberated. Therefore, it is essential to keep the Ganga of devotion (bhakti) and spiritual knowledge flowing at our intellectual level. c) Usually, curved or crooked objects (vakra) are not considered to be auspicious, but the crescent moon (tilak) adorns Lord Shiva’s forehead. It means that what is not acceptable to others, Lord Shiva accepts that as his own because every single molecule in this universe belongs to him. d) People dread snakes, but the same snakes get the honour of decorating His ears as kundal) and in the form of bangles (kangan) on his arms. This really means that listening to spiritual discourses or words of devotion and wisdom or naad (sitting in meditation) can help in controlling the unstable mind and one can exercise restraint on sense objects. This is exactly what Pujya Guruji used to say. “snakes and scorpions (bad persons) will come to me. I cannot turn them away. My object is to make ‘Bhagwan’ out of ‘shaitaan’ and put them on the path of bhakti and sewa. e) Lord Shiva’s body is smeared with ashes from cremation ground which suggests an inclination towards renunciation. This reminds us of the ultimate end of our gross body; we must always remember that death is inevitable. So live this life like a spectator in a detached manner. Ashes on His body also symbolize that time and death are under His control. It is relevant to recall Pujya Guruji’s words here, “I am not bound by time, but time is bound to me.” There are also instances of persons lying on death bed getting an extension of life with Guruji’s grace. f) Mundmaal (garland of human heads) adorning Lord Shiva’s neck signifies that after the gross and the subtle body is destroyed, causal body (kaaran shareer) remains with sanskaars awaiting rebirth. This is also a reminder of death and urges detachment from the material world. g) His apparel of lion skin represents bravery, competence to rule, and the ability to confront any situation. Lion’s skin is also a good ‘aasana’ for meditation. h) Trinetra – being the Lord of the universe, His Trinetra signifies Surya (sun), Chandra (moon) and Agni (fire). They also imply that He is all-knowing; He knows the past, present and future. i) The Trishul signifies that Lord Shiva is the destroyer of three types of pains and agonies – physical, mental, and natural disaster (aadibhautik, adhyatamik and aadidaivik). It also suggests that Lord Shiva is beyond the three states of life – Jaagrit, swapan, and susupti (turiyameva kevalam). j) Neelkanth – After samudra manthan, devtas hesitated to accept the poison, but the deva of devas (Mahadeva) readily drank that poison (vish) and relieved devtas of their dilemma. He neither spat it out nor did gulp it down but held it in his throat. This signifies that one should face favourable and unfavourable situations, grace or disgrace, fame or infamy with equanimity. If you react, you tend to annoy others and if you digest, you suffer the pain yourself. Therefore, face all odds and evens with a composed mind. k) Damru – the sound of damru drives away troubles. It is also a symbol of dualties e.g., day-night, gain-loss, happiness-sorrow, fame-infamy, success-failure, life-death etc. Lord Shiva has full control over these dualties, so his devotees and saadhaks should strive for the same and attain stability of mind. l) Nandi – Riding the Nandi signifies that the Lord is firmly established in dharma and righteousness.

Lord Shiva, the Lord of Nature and Universe, who is beyond the three ‘gunas’, has taken upon Himself the five tatvas described below, which are essential for survival: 1) ‘Bhasm’ (prithvi), 2) Ganga (jal), 3) Teesra Netra (agni), 4) ‘Sarp’ (vayu), and 5) damru (akaash). Decorated in fourteen varieties, Lord Shiva is worshipped and offered salutations in fourteen worlds (Bhuvans).

The festival of Mahashivratri is celebrated with great devotion and enthusiasm at Sector 10-A Gurgaon and at Smadhi Sthal, Najafgarh, New Delhi. These two venues are elaborately decorated with flowers and buntings. One can feel the fragrance all around and the environment is charged with devotion and spirituality. Thousands of men, women and children throng the two venues. Shishyas, devotees and public in general, from all over the country and abroad, assemble at these two places, form long queues from morning till late at night to offer their prayers. As per the ritual, they offer flowers, bel, belpatra, akk flowers, dhatura etc. in worship of Lord Shiva.

On the occasion of Mahashivratri, Shishyas and devotees observe fast. Shishyas do not consume even a drop of water since early morning (Brahm mahurat) till past midnight. However, the elderly, those who are ill or ladies who are not in a position to follow such a rigorous discipline, may take fruits or a hot drink, such as lemon tea. Throughout the day Shishyas do Japa of all the mantras bestowed upon them by Pujya Guruji. (Pujya Guruji had advised that intensive Japa – of all the mantras given by him – done throughout the Mahashivratri day has many times more effect than Japa done during normal days.

Little before the midnight ‘Abhishek’ ceremony of Shivlinga is performed in Shiv Mandir at Smadhi Sthal, Neelkanth. After midnight, the fast is broken with Jal (prepared earlier during the day by senior shishyas) which contains kesar, laung, elaichi, kaali mirch, bel, bel-patra, dhatura, akk flowers etc. and all these ingredients are spiritually santified with sacred mantras and it tastes like amrit. This is followed by pieces of fried potatoes with tasteful masala and a cup of lemon tea infused with herbs/spices. At the time of breaking the fast, many persons from the public also join the shishyas and sewadaars at Sector 10-A, Gurgaon and at Neelkanth.

Observing ‘nirjala upvaas’ thoughout the day has scientific and medical validity. It generates tremendous amount of heat in the body which is capable of killing germs and ensures maintenance of good health. Cereals are taken the next day after sunrise.

Rituals are good as they induce you to worship and help in generating satoguna. But in reality, the moment you are able to withdraw yourself from worldly attractions and enter the realm of inner consciousness, that moment is Mahashivratri. The moment you are able to rise above sensuous pleasures and pains and experience inner peace and perceive the light of divine existence, that moment is Mahashivratri. The moment you are able to attain stability of mind and maintain equanimity in a state of duality; the moment you are able to forget your individual entity and HE only remains, that moment is real Mahashivratri.

Mahashivratri Jal is prepared once a year and can be used throughout the year (except the period between Kartik Purnima and Mahashivratri). This charged Jal along with Laung and Elaichis, sanctified with sacred mantras, has unique qualities and is capable of eradicating many ailments and solving many problems. This Jal, Laung and Elachis, distributed during the days following Mahashivratri are to be consumed as per instructions below.

IMPORTANT NOTE: In view of the present prevailing situation in the country due to COVID 19, restrictions have been imposed for performing Abhishek, assembly of devotees, distribution of Prasad, Jal, etc. at Sector 10-A, Gurugram as well as at Neelkanth Dham, Najafgarh.

Winter had gone by and spring was in its full bloom. Mother Nature had sprinkled hues and colours of different shades everywhere. It looked as if the entire earth was a vast canvass and Nature was depicting colourful pictures, each one more beautiful than the other. At places were seen scenes of snow melting from the mountains, murmuring water-falls from the springs, soft burst-opening of buds in the gardens and blooming flowers swaying to and fro with a sense of pride. A pleasant chill in the air and a peculiar and unnoticeable fragrance wafted by the gentle breeze. In the riot of green and yellow colours, crops swaying and waving in the fields. From far and near, in this enchanting weather, nightingale and cuckoo singing in full throat – coohoo, coohoo; peehoo, peehoo. Branches of trees, swinging and stretching in the gust of wind, rustling of leaves and whispers of nature.

What a romantic weather! It felt as if nature was dancing to cosmic music; as if Lord Shiva was containing the angry Ganga, descending from Heaven in his locks; as if through the melting snow, He ushered the holy Ganga on planet Earth. Branches of trees swaying in the strong winds appeared as if the wild locks of Lord Shiva were waving in the wind. Sometimes, one got the feeling that Lord Shiva, the Creator of this Universe, taking the form of Nataraja, was dancing in ecstasy. In such an environment, eighty four years ago, on the Festival of Basant Panchmi (in January 1938), Param Pujya Guruji, the manifestation of Lord Shiva, blessed us all by taking birth in village Hariana (Distt. Hoshiarpur, Punjab).

Guruji’s ‘Prakash Diwas’ is celebrated on every ‘Basant Panchmi’ at ‘Samadhi Sthal’, Neelkanth Dham, Masoodabad (behind Power House), Najafgarh, New Delhi, with great devotion and enthusiasm. ‘Samadhi Sthal’ is decorated with flowers and their fragrance permeates the air. Hundreds and thousands of devotees assemble at ‘Smadhi Sthal’, form a long and unending queue from morning till late in the evening and, in a very disciplined and patient manner, pay their obeisance to Guruji and receive blessings. The faces of devotees reflect enthusiasm, faith, satisfaction and happiness.

A large number of devotees and ‘sewadaars’ from all over the country come and take their respective responsibilities with devotion and dedication. On the auspicious occasion of Pujaya Guruji’s Prakash Diwas, a special prasaad (sweet rice in yellow colour) is distributed to the devotees. Yellow colour is a symbol of Guru. It also represents renunciation. Everyone seems to be in a festive mood.

One finds a detailed description of Lord Ganapati’s birth in Shiv Purana as well as in Ganesh Purana. To cut the long story short, once Ma Parvati along with her ‘sakhis’ was to take bath in her bhavan. As no attendant was available, she created a beautiful child out of her pious body’s dirt and declared him as her son. She instructed him to obey her only, stand as a gate-keeper and do not allow anyone to enter the bhavan without her permission and gave him a stick as a weapon for protection. Lord Shiva came in a hurry and was in the process of entering the bhavan when Ganeshji stopped him and said “my mother is taking bath and she has instructed me not to allow anyone to enter the place without her permission. You may please wait till she has finished her bath and has properly clothed herself”. Lord Shiva first took him as one of his ganas, but hearing these words, He got annoyed and remarked, “Do you not know that I am Parvati’s husband and the Lord of this place. How can you stop me from entering into my own place?” Ganeshji very politely answered, “Sir, whoever you are, I can allow you to enter the place only after getting permission from my mother. You may please wait here till she is ready. An altercation ensued between the two and there was a fierce battle. Ganeshji fought single handedly with the entire army of Lord Shiva, that included Brahma and Vishnu. Ganapati made devastating attacks on Lord Shiva’s army and injured many of His ganas, but when Ganapatiji was engaged in the battle with Lord Vishnu, Lord Shiva attacked Him with his Trishul and chopped off his head.

When Ma Parvati came to know that her dear son has been beheaded, she was furious, and created thousands of Mahashaktis who unleashed destruction all over the world which terrified Devis and Devatas. To contain Ma Parvati’s anger, on the wise counsel of Naradji, all Devis, Devatas, including Brahma, Vishnu, and Shiva, went to her and beseeched her to cool down and stop the destruction. Ma Parvati put a condition that her son must be revived and given the position of a leader among all Devis and Devatas. Lord Shiva advised his ganas to go towards north and if they find any mother sitting or lying with her back to her new born child, they should bring the child’s head and fix it on the body of Parvati’s son after giving him bath with holy water. The ganas saw a mother elephant lying in that posture and brought the baby elephants’s head which was fixed on the body of Ma Parvati’s son. Lord Shiva sprinkled holy water on the child chanting some sacred mantras and the child opened his eyes as if he had woken up after a long slumber. Ma Parvati, all Devis and Devatas including Brahma, Vishnu, Mahesh heaved a sigh of relief and there were scenes of jubilations. The apsaras started dancing; trees were loaded with fruits and flowers; there was greenery all around and sweet smell permeated the atmosphere.

Brahma, Vishnu, Mahesh and all other Devis and Devatas had already witnessed Ganapati’s bravery and valour in the fierce battle with them, so Lord Shiva declared Shri Ganesh the leader of all Devis and Devatas and proclaimed that He should be worshipped before all the other gods in three worlds. Lord Shiva bestowed upon Shri Ganeshji tremendous powers and blessed Him saying, “You are the son of Mahashakti and thus an extremely imposing personality. You are the Lord of wisdom and the destroyer of obstacles and foes of your devotees. As you are born on the fourth day of ascending moon in the month of Bhadrapad, which is auspicious, all the devotees who observe fast on this day, would receive from you the blessings they seek”

In Ganesh Purana, it is recommended to observe twelve fasts on the 4th day of ascending moon (shuklapaksh) every Month and similarly twelve fasts on the 4th day of dark phase (krishnapaksh) of every month because each fast has its own significance. In Shiv Purana as well as in Ganesh Purana, there are instances of Lord Shiva, Lord Vishnu, Lord Brahma and all Devis and Devatas worshipping Lord Ganapati. In Ganesh Purana, there is also a mention of Mahashakti Parvati, on the advice of Lord Shiva, going into intense meditation and carrying out rigorous tapasya for twelve years. Pleased with her devotion, Lord Ganesha appeared before her and, as a boon, promised to be born as her son. As per our ancient scriptures as well as the practice followed from time immemorial, worship of five Devas is prescribed – Lord Shiva, Mahashakti Parvati, Lord Ganesha, Lord Vishnu, and Lord Surya. They are considered to be of the highest order. All the five have no beginning and no end. They are immanent, primeval and eternal and are manifestations of the same ultimate power.

Lord Ganapati, Ganesha, Ganadhyaksh, Gananayak, all these names have only one meaning and i.e. Leader of the People. He had two wives – Riddhi and Siddhi. He is the master of nine Nidhis and eight Siddhis and is also called Siddhi Vinayak. His vehicle is the mouse, which indicates humility and simplicity. Let us have a look at his body, where each part has a spiritual significance. His large elephant head symbolizes that He is an ocean of knowledge and is the Lord of intelligence. He has big ears because, as a good leader, he has the capacity to listen to everybody patiently. He has a big nose which projects his exalted status, and gives a signal to human race to uphold human dignity, self esteem and decorum. He has a huge belly, which shows that He has a tremendous capacity to digest good or bad things and maintain his cool. It also suggests that He has full control over dualities. He has a snake tied around his waist. Although passion and sensuous desires are tamoguni and poisonous, He has tightened the belt and kept them under his control. Similarly, his devotees should also learn to exercise control over their passions, sensuous desires, and curb tamoguna. Like Lord Shiva, he carries a Trishul signifying that He is the destroyer of three types of pains and agonies, and is therefore regarded to be the Vighna-vinashak.

As per Pujya Guruji’s instructions, being Shiv-bhakts, we celebrate Ganesh Chaturthi on the 4th day of dark phase (krishnapaksh) in the month of Maagh (January) with great devotion. The shishyas and the devotees observe nirjala upvaas from early morning (Brahm mahurat) till the rise of moon. Shishyas and devotees assemble at Sector 10-A, Gurgaon where laddoos made of til and gurh are distributed. After sighting the moon, the fast is broken with these laddoos followed by a cup of tea infused with herbs/spices and gurh (instead of sugar). One laddoo is retained to be taken the next morning after sunrise, whereafter cereals can be taken. Medically speaking, nirjala upvaas culminating with til-gurh ladoos and tea prepared with herbs/spices and gurh generates such a degree of heat that it is capable of killing germs and ensures good health.

On such an auspicious occasion, good saadhaks and devotees inwardly recite Ganapati’s mantras and contemplate on Him throughout the day. Japa done on this day has manifold effect than it has on any other normal day. And that is how Ganesh Chaturthi is celebrated.

Bhagwad Gita says (III/42), Subtler to the Body are the Senses; subtler to the Senses is the Mind; subtler to the Mind is the Intellect; and who is even subtler to the Intellect is He (the Atman).

Human being is composed of three bodies (shariras) –  1) Gross Body (or Sthool Sharira), 2) Subtle Body (or Sukshma Sharira) and 3) Causal Body (Karana Sharira).  These bodies are equated with five koshas (sheaths) which cover the Atman. All the three bodies are interconnected and the optimal living occurs when they are in harmony with each other.

1. GROSS BODY / PHYSICAL BODY (OR STHOOL SARIRA)

Gross body is the physical body and is made up of the Panchmahabhutas – the five very basic elements, i.e., Akash (Space), Vayu (air), Agni (fire), Jal (water) and Prithvi (earth).  It is the outer layer of physical mortal body that performs the functions in the physical world in the Awakened State (Jagrit Awastha) and enjoys gross objects and has contact with the external world.  Human form is attained by virtue of our good karmas and should, therefore, be utilized for further evolvement.  It is a karmaboomi to perform karmas and a place to enjoy and/or suffer the result of our karmas. This gross body is subject to change:  existence, birth,  growth, maturity, decay and death. Ultimately, at the end (death), the physical body perishes and its five elements are dissolved. The qualities of Atman (soul) : sat-chit-anand are not manifested in the Gross Body.

2. SUBTLE BODY (SUKSHAM SHARIRA):

Subtler to the Body are the Senses; subtler to the Senses is the Mind and still subtler to the Mind is the Intellect.

Subtle Body is connected to the Physical Body. Subtle Body receives signals from the outer world and directs the physical body to perform actions.   Subtle Body is most active in the Dream State and through this Body we experience pleasure and pain.

In Bhagwad Gita, the Subtle Body is described as combination 17 components: i.e. 5 Gyanindriyas, 5 Karmaindriyas, 5 Pranas, Mind and Intellect.  Subtle Body emanates from Causal Body and controls all aspects of Physical Body. Subtle Body transmigrates after physical death and operates as a medium for reincarnation.

This Subtle body is made up of five elements in a subtle form. As it is comprised of elements, it is called Inert (Jad). It is an instrument to reap the fruits of our karmas (good or bad). Subtle Body is subtler than the Gross Body and has its affect on the later.

COMPONENETS OF SUBTLE BODY:  

3. CAUSAL BODY (KARANA SHARIRA):

This Body is indescribable and it  has no beginning.   In this Body, one is in Deep Sleep (Susupti Awastha) and in a state of Ignorance – ignorance of one’s real identity.  And ignorance is BLISS.  In Deep Sleep, Gross and Subtle bodies become inactive, but the Causal Body remains active.  With the dawn of knowledge, ignorance vanishes and one becomes aware and experiences his Real Self.

Causal Body is the cause or the seed of Gross and Subtle Body.  This is the cause of incarnation of all the bodies. On death, Gross and the Subtle Bodies merge with the Causal Body.  One does not experience pleasure or pain in Causal Body.  It is our core functioning and is connected to Anandmaya Kosha (Bliss).  Nourishing this Body with Japa, Tapa, perception of God everywhere, (Vasudevah Sarvam), will nourish all the three Bodies.  It is like nourishing (watering) the roots that results in nourishing the entire tree.

Negative effects of our present and past karmas and sanskaars can also be eradicated in this Sharira.  By removing the layers of Tamoguni, Rajoguni and Satoguni karmas, we can perceive our real Swaroop which is Sat-Chit-Anand. Through Yoga practice, asanas, pranayama and dhyan (meditation), it is possible to elevate the Physical and Subtle Bodies to the higher Self (Conscience) and to transport the Real Self to liberation from the cycle of birth, death and rebirth.  It forges connection of True Self with the Universal Energy or Brahman.

4.     THREE STATES:

 1)  Jagrit (Awake),  2) Swapan (Dream) and  3) Susupti (Deep Sleep)

1)    JAGRIT AWASTHA (AWAKE STATE): i) In this State, Atma (soul) identifies itself with the Gross Body. ii) It receives inputs from the sense objects.

2)    SWAPAN AWASTHA (DREAM STATE):  i) Desires, aspirations perceived by the sense objects in the Awakened State are manifested in the Dream State.  ii) The Soul resides in unison with the Subtle Body.

3)    SUSUPTI AWASTHA (DEEP SLEEP STATE:  i) In this state, one is not aware of anything. ii)  The soul is identified with the Karan Sharira (Causal Body).  iii) Knowledge of the Gross and Subtle Body is not there.

5. PANCHKOSH (CONCEPT OF FIVE SHEATHS IN RELATION TO BODIES):  The Soul has five covering sheaths.

i)       ANNMAY KOSH: It is a creation of food, sustains on food and ultimately dissolves in food. So it is called as Annamay Kosh. This is Gross Body.

ii)    PRANMAYA KOSH:  This Kosh is subtler to Annamay Kosh and affects the Gross Body.  The ability of the body to perform action is called Pran.  It comprises of Five Prans:  Pran, Apaan, Samaan, Vyaan, Udaan. Five Karamindriyas are also partially considered in this Kosh (Sheath).

The five types of Prans and their functions are as follows:

a)      PRAN        –        Respiration

b)     APAAN     –        Excretion (Urine, stool, child birth

c)      SAMAAN  –       Digestion

d)     VYAAN    –        Blood Circulation

e)      UDAAN    –       Brain and Nervous System

With age, the Pran Shakti (vital energy) becomes weak. Pranayam (breathing excercises) helps to slow down the ageing process.

iii) MANOMAYA KOSH:

a)      It comprises of Man (mind) plus five Gyanindriyas.

b)     This Kosh is subtler to Annamaya and Pranamaya Koshas.

c)      Man (mind) has its effect on Pran (vital force) and the Body.

d)     It receives inputs from Gyanindriyas and transmits to Intellect.

iv)  VIGYANMAYA KOSH: 

a)     It comprises of Budhi (Intellect) plus five Gyanindriyas are also partially counted in this Kosh.

b)    Gyanindriyas take inputs from outer world and transmit to Man (Mind); in turn, Man (mind) transmits to Budhi (Intellect), and the Intellect takes a suitable decision and directs Karamindriyas to perform the action.

c)     This Kosh is subtler to Annamaya Kosh, Pranamay Kosh and Manomaya Kosh.

v)    ANANDMAYA KOSH:

a)     Karan Sharira (State of Ignorance) is called Anandmaya Kosh.

b)    It is experienced in a State of Susupti Awastha (Deep Sleep)

c)     Happiness arising out of ignorance is experienced.

d)    This happiness is not a State of Bliss of the Soul. Along with  Satvaguna, there is  also a mixture of Rajoguna and Tamoguna in it.

In Brief:

Gross Body     =   Annamaya Kosh

Subtle Body    =   Pranamaya Kosh + Manomaya Kosh + Vigyanmya Kosh

Causal Body    =   Anandmaya Kosh

Graphic representation of Five Koshas with reference to the Three Bodies

And who is even superior to the Intellect is He (the Atman).

Although all the three bodies described above are interconnected with each other and ought to be in harmony with each other for spiritual growth, yet the real Self (Atma – the conscience, awareness) is different from these Bodies. Atma belongs to Paramatma and it is ardent desire of every sublime Atma to go back (merge) to its real source – the Supreme Conscience.  And that is Salvation.

Sometime during the first half of year 1991, Guruji was not keeping too well and shishyas used to visit him almost every day. That year Guru Purnima, fell on 26th of July. Guruji called our seniormost Gurubhai, Shri R.C. Malhotraji and directed him to organize Guru Purnima celebrations at Gurgaon and named some shishyas who would perform the function along with him. My reaction was that it is a parv where shishyas perform puja of their revered Guru and when Guruji is not there, then why are we being directed to Gurgaon! To this Guruji remarked, “then who will take care of the thousands of persons who have been coming to Gurgaon Sthan for so many years? Henceforth, people will see me in your form only (Malhotra Bhapaji and the Shishyas he specified)”.

‘Coming events cast their shadow before’; and the prophetic tone of the second sentence uttered by Guruji. kept haunting our minds. However, as directed, we proceeded to Gurgaon on 26th morning (26.07.1991) and reported to him the next day after performing the duty assigned to us. His physical condition was deteriorating and we passed an anxious night. Next morning (on 28.07.1991), his breathing became irregular. Before any medical aid could be arranged, at about 3.00/3.15 P.M., his body stopped moving. But as he often used to go into ‘dhyaan’ when he would stop breathing and his body would become motionless for hours together, we waited for quite some time. However. he did not move. The light had gone. By the evening, Doordarshan also announced “GURUJI OF GURGAON IS NO MORE”. The atmosphere at the Sthan was gloomy and all the shishyas were overcome with grief. There were incessant calls from all over the country and across seven seas from anxious devotees, desperate to confirm the news. My first reaction was

Wohi jageh hai, wohi manzar, wohi Guru ka makaam;
Raunak hai, roshni bhi hai, par aftaab nahin.

Khel khila kar chale jana, hai nahin ishq ka dastoor;
Kis- se poochhen ge rahe wafa, manzile jana ke liye.

Next day, on 29th of July 1991, before the last journey started for Najafgarh, hundreds of devotees had gathered to have last darshan of their Guru whom they had adored and looked upon as their Messiah. Quite some time back, Pujya Guruji had selected the place at Najafgarh (close to Sai Babaji’s Mandir) which he said would be his resting place. (He had earlier instructed one of his shishyas, looking after the construction work, to construct Guru-Ka-Chabutra at Neelkanth Dham where devotees could pay their obeisance (maatha tekna) and perform Guru Puja). As his material body, bedecked with flowers, was placed in an open vehicle, the shishyas, sewadaars and devotees cried. Even the sky could not control itself; it was overcast with clouds and showered tears throughout the journey. Finally at about 4.00/4.15 P.M. Guruji’s material body was laid to rest at his selected place and consigned to flames. The place was later named as ‘Smadhi Sthal’, Neelkanth Dham. My inner voice said:

Jism ki maut, koi maut nahin hoti hai;
Jism jal jane se Guru-tatva nahin jal jata hai.

When the soul leaves the material body, the composition of five tatvas (earth, water, air, fire and ether) disintegrates and merges into their respective sources in the Brahmand. The ‘atma-tatva’ either becomes one with ‘Param-tatva’ or awaits next birth, depending upon one’s karmas and sanskaars. But the Sadgurus are visible representatives of God Almighty and go back to Him after accomplishing the mission assigned to them.

But in reality, Guruji has not gone; he is just invisible, and has become omni-present. He continues to be as gracious as ever. Time and again, he has made us realize that he is around and we have felt his presence. There are evidences from a few senior shishyas of having Guruji’s darshan in their ‘dhyaan-mudra’ or susupti-awastha and receiving certain instructions. To have His darshan and communicate with him depends upon a) the individual’s spiritual level, b) how much have we risen above the sensuous desires and how clear, pious and receptive our mind is, and c) the degree of burning desire the shishya has for His darshan and communication with him. With His grace, I have had quite a few opportunities to have his darshan and received His instructions with full awareness that he is no longer in a human body. The object of mentioning this here is to encourage others to make a sincere effort in this direction and enjoy that state of bliss.

Pujya Guruji’s ‘Nirwan Diwas’ is celebrated with great reverence every year a day after the Guru Purnima at Smadhi Sthal, ‘Neelkanth Dham’, Najafgarh, New Delhi. A powerful spiritual ambience pervades Neelkanth and Pujya Guruji’s presence can be felt there, if one concentrates.

Shishyas from all over the country and thousands of devotees come from morning till late in the evening to pay their homage to Pujya Guruji at the Smadhi Sthal and receive blessings from senior shishyas. Every year, on Nirwan Diwas, around 35,000 to 40,000 devotees visit Smadhi Sthal – the congregation keeps multipling every successive year. Elaborate arrangements are made for distribution of prasad which everyone happily partakes and carries it home also.

Due to the prevailing pandemic, Nirwan Diwas will not be celebrated at the sthans.

Gurur Bramha, Gurur Vishnu,
Gurur Devo Maheshwara
Guru Sakshaat Par Bramha,
Tasmaye Shree Guruve namah

Gurutatva is a manifestation of Trinity – Brahma, Vishnu, Mahesh and the ultimate power beyond them. Three prerequisites are basically essential for God realization – a) God realized Sadguru, b) acceptance about the existence of God and c) a burning desire on the part of saadhak to realize God. The Sadguru represents that Trinity and the ultimate power and guides his shishya, step by step, to recognize his atma-tatva and attain God realization. He dispels the darkness of ignorance and shows the path of eternal bliss. He imparts tatva-gyan and conditions his shishya to fearlessly travel from the illusionary material world to the realms of spirituality. He teaches the art of living by renunciating Tamoguna and Rajoguna and adopting Satoguna as a normal way of life. To inculcate the sense of a good karamyogi, he advises to love His creation, the mankind, and render selfless service with devotion and dedication. The Sadguru drives home the fact that the only relationship that is true and eternal is that of God and You and none else. Therefore, perceive His existence and surrender unconditionally, is the gospel of Bhaktiyoga. Howsoever may we attempt, no amount of good words can really describe the stature of the Sadguru. It would, therefore, be wise to follow the following mantra:

Dhyan moolam Guru murti,
pooja moolam Guru Padam;
Mantra moolam Guru vakyam,
Moksha moolam Guru kripa

Guru Purnima is a festival of worshipping the Guru. It is, however, not a worship of any particular person, but that of Par-Brahm who is manifested in the inner-self of the Guru. It is an expression of gratitude to our Pujya Gurudev for the Brahm Gyan that he imparted to us. It is our humble gesture of reverence for his guidance to God realization and relieving us from the cycle of life and death. It is a festival of faith, reverence and surrender. Purnima of Aashaad month (June/July) is considered to be very auspicious and of a very high order as it drives you to the knowledge of God, prompts you to meditate on God and inculcates love for God.

Guru Purnima is also called ‘Vyas Purnima’. The great grand son of Guru Maharishi Vashishthji and son of Maharishi Parasharji, was Maharishi Ved Vyasji. He is regarded to be the Guru of Gurus. He was an ocean of knowledge, great scholar of Bhakti-Yoga and a poet par excellence. He authored four Vedas, Bhahm-sutra and seventeen Puranas. Full moon night in the month of Aashaad (June/July) is called ‘Vyas Purnima’

The festival of Guru Purnima is celebrated at Sector 10-A, Gurgaon and at Smadhi Sthal, Najafgarh, New Delhi, with great devotion and enthusiasm. Shishyas, devotees and public start converging at the above two venues from early morning. Throughout the day, hundreds and thousands of persons offer narial (fresh coconut) wrapped in a yellow colour handkerchief, a garland and a pack of sweets. The narial has the shape of a human head. Offering narial at the Gurusthan symbolically signifies offering one’s head, ie., surrender oneself at the lotus feet of the Guru and the Guru, in turn, provides protection (the surrender, however, has to be genuine and unconditional and thereafter leave yourself at the protection of the Guru). The shishya’s head at the lotus feet of the Guru and drinking his Guru’s charanamrit also indicates the level of the two. The highest level of the shishya is the lowest level of the Guru and it explains the logic of shishya worshipping his Guru as well as it suggests the spiritual journey the shishya has to travel.

The narial, handkerchief and the garland, offered by the devotees are charged with Mahaguru Mantra and returned to them for keeping those at the place of worship in their house, while sweets, mangoes and the prasaad made of sweet yellow coloured rice are distributed to the entire congregation. The devotees are advised to carry the handkerchief along with them whenever they go out for any important work, meeting, court date, interview etc. to obviate obstacle, if any. Young married ladies who aspire to have a child, are advised to swallow laung of the narial along with its water, empty stomach, on a specified day and follow certain instructions on that day. Similarly, patients who suffer from any prolonged ailment are also advised to swallow laung of the narial with its water, empty stomach.

Guru-Bhakti is essential as it puts the shishya on the path of salvation and eventual realization of oneness with God. For a saadhak, the Guru is God Himself. Guru’s grace is enough to enlighten the shishya. He is the visible representative of the Almighty. Far more than worship, garlanding and making offerings, obedience to Guru is greater. One must obey his instructions in everyday life and follow his footsteps to reach the ultimate destination.

NOTE: DUE TO CORONAVIRUS, ALL DEVOTEES AND FOLLOWERS HAVE BEEN ADVISED TO CELEBRATE GURU PURNIMA AT THEIR OWN HOMES TO REMAIN SAFE AND HEALTHY.

One finds a detailed description of Lord Ganapati’s birth in Shiv Purana as well as in Ganesh Purana. To cut the long story short, once Ma Parvati along with her ‘sakhis’ was to take bath in her bhavan. As no attendant was available, she created a beautiful child out of her pious body’s dirt and declared him as her son. She instructed him to obey her only, stand as a gate-keeper and do not allow anyone to enter the bhavan without her permission and gave him a stick as a weapon for protection. Lord Shiva came in a hurry and was in the process of entering the bhavan when Ganeshji stopped him and said “my mother is taking bath and she has instructed me not to allow anyone to enter the place without her permission. You may please wait till she has finished her bath and has properly clothed herself”. Lord Shiva first took him as one of his ganas, but hearing these words, He got annoyed and remarked, “Do you not know that I am Parvati’s husband and the Lord of this place. How can you stop me from entering into my own place?” Ganeshji very politely answered, “Sir, whoever you are, I can allow you to enter the place only after getting permission from my mother. You may please wait here till she is ready. An altercation ensued between the two and there was a fierce battle. Ganeshji fought single handedly with the entire army of Lord Shiva, that included Brahma and Vishnu. Ganapati made devastating attacks on Lord Shiva’s army and injured many of His ganas, but when Ganapatiji was engaged in the battle with Lord Vishnu, Lord Shiva attacked Him with his Trishul and chopped off his head.

When Ma Parvati came to know that her dear son has been beheaded, she was furious, and created thousands of Mahashaktis who unleashed destruction all over the world which terrified Devis and Devatas. To contain Ma Parvati’s anger, on the wise counsel of Naradji, all Devis, Devatas, including Brahma, Vishnu, and Shiva, went to her and beseeched her to cool down and stop the destruction. Ma Parvati put a condition that her son must be revived and given the position of a leader among all Devis and Devatas. Lord Shiva advised his ganas to go towards north and if they find any mother sitting or lying with her back to her new born child, they should bring the child’s head and fix it on the body of Parvati’s son after giving him bath with holy water. The ganas saw a mother elephant lying in that posture and brought the baby elephants’s head which was fixed on the body of Ma Parvati’s son. Lord Shiva sprinkled holy water on the child chanting some sacred mantras and the child opened his eyes as if he had woken up after a long slumber. Ma Parvati, all Devis and Devatas including Brahma, Vishnu, Mahesh heaved a sigh of relief and there were scenes of jubilations. The apsaras started dancing; trees were loaded with fruits and flowers; there was greenery all around and sweet smell permeated the atmosphere.

Brahma, Vishnu, Mahesh and all other Devis and Devatas had already witnessed Ganapati’s bravery and valour in the fierce battle with them, so Lord Shiva declared Shri Ganesh the leader of all Devis and Devatas and proclaimed that He should be worshipped before all the other gods in three worlds. Lord Shiva bestowed upon Shri Ganeshji tremendous powers and blessed Him saying, “You are the son of Mahashakti and thus an extremely imposing personality. You are the Lord of wisdom and the destroyer of obstacles and foes of your devotees. As you are born on the fourth day of ascending moon in the month of Bhadrapad, which is auspicious, all the devotees who observe fast on this day, would receive from you the blessings they seek”

In Ganesh Purana, it is recommended to observe twelve fasts on the 4th day of ascending moon (shuklapaksh) every Month and similarly twelve fasts on the 4th day of dark phase (krishnapaksh) of every month because each fast has its own significance. In Shiv Purana as well as in Ganesh Purana, there are instances of Lord Shiva, Lord Vishnu, Lord Brahma and all Devis and Devatas worshipping Lord Ganapati. In Ganesh Purana, there is also a mention of Mahashakti Parvati, on the advice of Lord Shiva, going into intense meditation and carrying out rigorous tapasya for twelve years. Pleased with her devotion, Lord Ganesha appeared before her and, as a boon, promised to be born as her son. As per our ancient scriptures as well as the practice followed from time immemorial, worship of five Devas is prescribed – Lord Shiva, Mahashakti Parvati, Lord Ganesha, Lord Vishnu, and Lord Surya. They are considered to be of the highest order. All the five have no beginning and no end. They are immanent, primeval and eternal and are manifestations of the same ultimate power.

Lord Ganapati, Ganesha, Ganadhyaksh, Gananayak, all these names have only one meaning and i.e. Leader of the People. He had two wives – Riddhi and Siddhi. He is the master of nine Nidhis and eight Siddhis and is also called Siddhi Vinayak. His vehicle is the mouse, which indicates humility and simplicity. Let us have a look at his body, where each part has a spiritual significance. His large elephant head symbolizes that He is an ocean of knowledge and is the Lord of intelligence. He has big ears because, as a good leader, he has the capacity to listen to everybody patiently. He has a big nose which projects his exalted status, and gives a signal to human race to uphold human dignity, self esteem and decorum. He has a huge belly, which shows that He has a tremendous capacity to digest good or bad things and maintain his cool. It also suggests that He has full control over dualities. He has a snake tied around his waist. Although passion and sensuous desires are tamoguni and poisonous, He has tightened the belt and kept them under his control. Similarly, his devotees should also learn to exercise control over their passions, sensuous desires, and curb tamoguna. Like Lord Shiva, he carries a Trishul signifying that He is the destroyer of three types of pains and agonies, and is therefore regarded to be the Vighna-vinashak.

As per Pujya Guruji’s instructions, being Shiv-bhakts, we celebrate Ganesh Chaturthi on the 4th day of dark phase (krishnapaksh) in the month of Maagh (January) with great devotion. The shishyas and the devotees observe nirjala upvaas from early morning (Brahm mahurat) till the rise of moon. Shishyas and devotees assemble at Sector 10-A, Gurgaon where laddoos made of til and gurh are distributed. After sighting the moon, the fast is broken with these laddoos followed by a cup of tea infused with herbs/spices and gurh (instead of sugar). One laddoo is retained to be taken the next morning after sunrise, whereafter cereals can be taken. Medically speaking, nirjala upvaas culminating with til-gurh ladoos and tea prepared with herbs/spices and gurh generates such a degree of heat that it is capable of killing germs and ensures good health.

On such an auspicious occasion, good saadhaks and devotees inwardly recite Ganapati’s mantras and contemplate on Him throughout the day. Japa done on this day has manifold effect than it has on any other normal day. And that is how Ganesh Chaturthi is celebrated.

GURU –  This one word has such a vast, such a deep and such a profound meaning that it is very difficult for any person to elaborate it.  No language in the world has the capacity to translate it and no amount of words has the capability to explain it.  The stature of Guru is so exalted that even if one surrenders completely, he is only able to touch the tip of His toes – where Guru has His feet, shishyas or  devotees bow their heads in reverence.  In other words, Sadguru’s lower-most level (i.e., His lotus feet) is the higher-most level  (i.e., the head) of shishyas.  As such, the latter are just not in a position to describe the overall stature of a Sadguru.   

The translation of the word Guru that one comes across in the English language is a ‘Teacher’ or a ‘Master’.  These words can at the most be understood in the commonly used sense of the word, but do not touch anywhere near the ambit of its entirety.  The term Guru is one of the most intractable terms in Hindu philosophy – a philosophy which is the oldest and has a unique living tradition of over 5,000 years, if not earlier.

Sant Kabir, the well-known Indian saint and a highly exalted soul, in one of his dohas (couplets) expresses his inability to describe Guru.  He says, even if he takes the entire earth as paper, the waters of all the oceans to serve as ink and he makes kalams (traditional writing instrument) out of all the trees in the world,  yet he would not be able to describe the full meaning and glory of the word ‘Guru’. Such is the degree of reverence a shishya (or a devotee)   has for his Guru that is reflected in the following doha of Sant Kabirji:

Guru Gobind dou khade, ka ke lagoon paaye

Balihari Guru aapne, jin Gobind diyo milaye

Guru and Gobind (God) are both objects of reverence and worthy of worship, but Sant Kabir puts ‘Guru’ on a higher pedestal than God.  He says that if both Guru and God together condescend to give him darshan, he would first touch the lotus feet of his ‘Guru’ before seeking blessings from God, because it is He (Guru) who showed him the way to God.

The word ‘Guru’ is derived from two roots – ‘Gu’ and ‘Ru’.  ‘Gu’ means darkness and ‘Ru’ means light.  The one who dispels darkness and takes you to light is a Guru.  The one who dispels the darkness of sensuous pleasures and pains (which are temporary and fleeting) and takes you to the light of eternal bliss (which is permanent and everlasting) is a Guru.  The one who helps you to break the shackles  of  birth,  death  and rebirth  and attain salvation is a Guru.

Before we were born, our parents existed, our neighbours existed, our society existed.  We are born into a stream of existence and this cycle of birth, childhood, youth, old age, death and rebirth continues.  The quality of  this cycle (success or failure) may differ from one individual to another, depending upon his past and present ‘karmas’ , the birth that he takes in a particular family (rich or poor), his upbringing, his education and his environment.  Depending upon our past and present ‘karmas’ and ‘sanskars’, we take birth again and again in any of the eighty-four  lac  species  (yonis)  and   keep  drudging  and travelling in the darkness of ignorance from one birth to another, forgetting wherefrom we came and what  our ultimate destination is – i.e., salvation.

Mahatma Kabir prayed. ‘Oh God, save me from two fires – one, hanging upside down for nine months in my mother’s womb, and second, when my corporal frame is consigned to the flames soon after the soul leaves the body.

Having created mankind along with the spirit of sacrifice at the beginning of creation, the Creator, Lord Brahma, gave them the following advice: “May you multiply and prosper by this spirit of sacrifice (free from attachment), may this yield the enjoyments you seek.  Foster each other with a sense of sacrifice and let the Gods be gracious to you.  Fostering each other unselfishly, you will attain the highest good.  Fostered by sacrifice, the Gods will surely bestow on you unasked all the desired enjoyments.  He who enjoys the gifts bestowed on him without sharing them with others is undoubtedly a thief.”

(Bhagvad Gita, Chaper III, shlokas 10-12)

The object of this advice must have been to ensure peace, progress, prosperity and tranquillity for the entire mankind.

Then the ancient sages and seers of this wonderful land (Bharat) conceived and expounded the doctrine of ‘Vasudhaiva Kutumbakam’  (this entire world is one family and we are members of this global society) in order to elevate human dignity and universal brotherhood for the attainment of peace and prosperity.

But as the human race multiplied, somewhere down the line we forgot the divine advice and the message of our learned rishis.  We became more and more materialistic and self-centred.  In the process, we developed a tendency to construct walls around us – walls of  ego-centric desires.  That is how  we  restrict

That is how we restrict our vision, our thoughts, our actions, through the identification of oneself with the body.  Myself, and those related to me through this body, set     the limits of my expansion.  Engrossed in the material belongings, what we see within those walls, we think belongs to us.  And anything unknown to us and outside those walls, we regard  as a stranger and as an enemy.  This identification with the body not only builds walls around me, but cuts me off from others who are beyond these little walls.  In the words of Rousseau,  the  famous French  philosopher,  “damn that man who said:  this is mine and that in thine  –  thus  sowed the seeds of self-centredness and a feeling of jealousy and animosity”.

Guru plays the pivotal role in reminding us of Divine advice, teaches us the art of living a balanced life with restraint and stability of mind.  He  is  the  one  who  brings about awareness that actions (karmas) performed under the influence of senses give rise to sensuous pleasures and pains, which are transitory and fleeting.  He guides you how to discipline and bring under control the five wild horses – ‘kama’ (passion), ‘krodha’ (anger),  ‘lobha’ (greed), ‘moha’ (emotional  attachment)  and  ‘ahankara’  (ego)  – and  helps you to take the chariot of your life in the right direction of inner peace and tranquillity.  He brings about a realization in you that over-indulgence in sensuous objects give rise to Tamoguna which results in regret, remorse, sorrow and loss of peace.  Like a  father,  Guru  holds  your  little  finger  and  conditions  you  to  fearlessly  travel  from  the   illusory material world to the realms of spirituality, so that you could be one with the Real One and realize the ultimate truth – i.e., God.

He tells you that the actions (karmas) performed under the influence of mind and intellect are obsessed by desire and devoted to material gains. Such actions are generally performed to serve the self and those closely related to the self, through this body.  This gives rise to Rajoguna.  The more you seek material pleasures, the greater is the desire to have still more, and you are caught in a mirage (mrigtrishna).  The mind has a tendency to swing like the pendulum of a clock – sometimes towards senses and at others to the intellect.  Therefore, it has to become steady.

Where are you lost, my son, says the Guru, with all his  love  and  tenderness.   You are  not the body,  you are  the soul.  You existed before entering into this body and will remain even after leaving this body.  Illuminate yourself. Perform   actions   under  the influence of conscience (antaratman), which is an inseparable part of ‘Paramatman’.  Detach yourself  from the outside material world and enter into the inner world of consciousness. Be enlightened, be equanimous and free from attachment.  He who is unattached,  his mind is stable.  Sensuous objects cease for him, walls of ego-centric desires do not exist for him.  He belongs to the entire world and the entire world belongs to him – Vasudhaiva Kutumbakam.

Under the guidance of the consciousness, you would realize that God resides in every human being, who is like   a mobile temple worthy of worship.  Make an effort to perceive Him in every human being that you come across.  To serve humanity is the best way to worship God.  The  shortest path  to attain salvation  is to  render  service to his creation – the mankind.  Remember, you are  not obliging   people  by  rendering  service  to  them.  On  the contrary, they are obliging you by giving you an opportunity  to serve them  and helping you  to increase the bank balance of your ‘karmas’ with the Divine Banker,   the Supreme Lord.  Serve them with a sense of dedication and sacrifice and earn the prayers of ‘Daridra Narayan’.  When our act of ‘sewa’ (service) is performed with love and compassion and filled with feeling (bhavana), then the resultant contentment and happiness is gratifying both to the giver and the recipient in an infinite measure.

To enable us to understand the stature and level of Sadguru in its entirety, our holy scriptures have given us the following Mahaguru mantra:

Gurur Brahma, Gurur Vishnu,

 Gurur Devo Maheshwara

Guru Sakshaat Par Brahma,

 Tasmaye Shree Guruve namah

Guru and God are two different names of the same ultimate power.  It is equally true that when we worship God in the form of Guru, we place Him on a higher pedestal.  We are rewarded or punished by God by virtue of our own karmas (actions).  But when we worship God on the pedestal of Guru, who is benevolent and bakshanhaar (the one who gives and forgives generously), we may be amply rewarded for our good karmas, and punishment condoned or curtailed for our sins committed innocently or otherwise.

Such is the abundance  of love and affection showered by a ‘Sadguru’ that you can keep diving into the ocean of that bliss for as long as you wish to.  In a simple and modest manner, he would tell you how clear is the path and show you the shortest route to salvation – i.e., practise ‘Japa’  (inward  recitation  of  mantras),  ‘Nishkaam Sewa’ (rendering selfless service to mankind), and ‘Dhyaana’ (meditation).        

O my revered Guru Dev

Thou art the lofty imagination

Of the Lord Himself;

My salutations to thee,

My salutations to thee.

Tasmaye Shree Guruve Namah

For the benefit of those who are not well conversant with Hindi-Urdu language, following is the essence of the nazm in English:

Sometime during the first half of year 1991, Guruji was not keeping too well and shishyas used to visit him almost every day. That year Guru Purnima, fell on 26th of July. Guruji called our seniormost Gurubhai, Shri R.C. Malhotraji and directed him to organize Guru Purnima celebrations at Gurgaon and named some shishyas who would perform the function along with him. My reaction was that it is a parv where shishyas perform puja of their revered Guru and when Guruji is not there, then why are we being directed to Gurgaon! To this Guruji remarked, “then who will take care of the thousands of persons who have been coming to Gurgaon Sthan for so many years? Henceforth, people will see me in your form only (Malhotra Bhapaji and the Shishyas he specified)”.

‘Coming events cast their shadow before’; and the prophetic tone of the second sentence uttered by Guruji. kept haunting our minds. However, as directed, we proceeded to Gurgaon on 26th morning (26.07.1991) and reported to him the next day after performing the duty assigned to us. His physical condition was deteriorating and we passed an anxious night. Next morning (on 28.07.1991), his breathing became irregular. Before any medical aid could be arranged, at about 3.00/3.15 P.M., his body stopped moving. But as he often used to go into ‘dhyaan’ when he would stop breathing and his body would become motionless for hours together, we waited for quite some time. However. he did not move. The light had gone. By the evening, Doordarshan also announced “GURUJI OF GURGAON IS NO MORE”. The atmosphere at the Sthan was gloomy and all the shishyas were overcome with grief. There were incessant calls from all over the country and across seven seas from anxious devotees, desperate to confirm the news. My first reaction was

                   Wohi jageh hai, wohi manzar, wohi Guru ka makaam;
                        Raunak hai, roshni bhi hai, par aftaab nahin.

                  Khel khila kar chale jana, hai nahin ishq ka dastoor;
Kis- se poochhen ge rahe wafa, manzile jana ke liye.

Next day, on 29th of July 1991, before the last journey started for Najafgarh, hundreds of devotees had gathered to have last darshan of their Guru whom they had adored and looked upon as their Messiah. Quite some time back, Pujya Guruji had selected the place at Najafgarh (close to Sai Babaji’s Mandir) which he said would be his resting place. (He had earlier instructed one of his shishyas, looking after the construction work, to construct Guru-Ka-Chabutra at Neelkanth Dham where devotees could pay their obeisance (maatha tekna) and perform Guru Puja). As his material body, bedecked with flowers, was placed in an open vehicle, the shishyas, sewadaars and devotees cried.  Even the sky could not control itself; it was overcast with clouds and showered tears throughout the journey. Finally at about 4.00/4.15 P.M. Guruji’s material body was laid to rest at his selected place and consigned to flames. The place was later named as ‘Smadhi Sthal’, Neelkanth Dham. My inner voice said:

                    Jism ki maut, koi maut nahin hoti hai;
                         Jism jal jane se Guru-tatva nahin jal jata hai.

When the soul leaves the material body, the composition of five tatvas (earth, water, air, fire and ether) disintegrates and merges into their respective sources in the Brahmand. The ‘atma-tatva’ either becomes one with ‘Param-tatva’ or awaits next birth, depending upon one’s karmas and sanskaars. But the Sadgurus are visible representatives of God Almighty and go back to Him after accomplishing the mission assigned to them.

But in reality, Guruji has not gone; he is just invisible, and has become omni-present. He continues to be as gracious as ever. Time and again, he has made us realize that he is around and we have felt his presence. There are evidences from a few senior shishyas of having Guruji’s darshan in their ‘dhyaan-mudra’ or susupti-awastha and receiving certain instructions. To have His darshan and communicate with him depends upon a) the individual’s spiritual level, b) how much have we risen above the sensuous desires and how clear, pious and receptive our mind is, and c) the degree of burning desire the shishya has for His darshan and communication with him. With His grace, I have had quite a few opportunities to have his darshan and received His instructions with full awareness that he is no longer in a human body. The object of mentioning this here is to encourage others to make a sincere effort in this direction and enjoy that state of bliss.

Pujya Guruji’s ‘Nirwan Diwas’ is celebrated with great reverence every year a day after the Guru Purnima at Smadhi Sthal, ‘Neelkanth Dham’, Najafgarh, New Delhi. A powerful spiritual ambience pervades Neelkanth and Pujya Guruji’s presence can be felt there, if one concentrates.

Shishyas from all over the country and thousands of devotees come from morning till late in the evening to pay their homage to Pujya Guruji at the Smadhi Sthal and receive blessings from senior shishyas. Every year, on Nirwan Diwas, around 35,000 to 40,000 devotees visit Smadhi Sthal – the congregation keeps multipling every successive year. Elaborate arrangements are made for distribution of prasad which everyone happily partakes and carries it home also.

Gurur Bramha, Gurur Vishnu,
Gurur Devo Maheshwara
Guru Sakshaat Par Bramha,
Tasmaye Shree Guruve namah

Gurutatva is a manifestation of Trinity – Brahma, Vishnu, Mahesh and the ultimate power beyond them. Three prerequisites are basically essential for God realization – a) God realized Sadguru, b) acceptance about the existence of God and c) a burning desire on the part of saadhak to realize God. The Sadguru represents that Trinity and the ultimate power and guides his shishya, step by step, to recognize his atma-tatva and attain God realization. He dispels the darkness of ignorance and shows the path of eternal bliss. He imparts tatva-gyan and conditions his shishya to fearlessly travel from the illusionary material world to the realms of spirituality. He teaches the art of living by renunciating Tamoguna and Rajoguna and adopting Satoguna as a normal way of life. To inculcate the sense of a good karamyogi, he advises to love His creation, the mankind, and render selfless service with devotion and dedication. The Sadguru drives home the fact that the only relationship that is true and eternal is that of God and You and none else. Therefore, perceive His existence and surrender unconditionally, is the gospel of Bhaktiyoga. Howsoever may we attempt, no amount of good words can really describe the stature of the Sadguru. It would, therefore, be wise to follow the following mantra:

Dhyan moolam Guru murti,
pooja moolam Guru Padam;
Mantra moolam Guru vakyam,
Moksha moolam Guru kripa

Guru Purnima is a festival of worshipping the Guru. It is, however, not a worship of any particular person, but that of Par-Brahm who is manifested in the inner-self of the Guru. It is an expression of gratitude to our Pujya Gurudev for the Brahm Gyan that he imparted to us. It is our humble gesture of reverence for his guidance to God realization and relieving us from the cycle of life and death. It is a festival of faith, reverence and surrender. Purnima of Aashaad month (June/July) is considered to be very auspicious and of a very high order as it drives you to the knowledge of God, prompts you to meditate on God and inculcates love for God.

Guru Purnima is also called ‘Vyas Purnima’. The great grand son of Guru Maharishi Vashishthji and son of Maharishi Parasharji, was Maharishi Ved Vyasji. He is regarded to be the Guru of Gurus. He was an ocean of knowledge, great scholar of Bhakti-Yoga and a poet par excellence. He authored four Vedas, Bhahm-sutra and seventeen Puranas. Full moon night in the month of Aashaad (June/July) is called ‘Vyas Purnima’

The festival of Guru Purnima is celebrated at Sector 10-A, Gurgaon and at Smadhi Sthal, Najafgarh, New Delhi, with great devotion and enthusiasm. Shishyas, devotees and public start converging at the above two venues from early morning. Throughout the day, hundreds and thousands of persons offer narial (fresh coconut) wrapped in a yellow colour handkerchief, a garland and a pack of sweets. The narial has the shape of a human head. Offering narial at the Gurusthan symbolically signifies offering one’s head, ie., surrender oneself at the lotus feet of the Guru and the Guru, in turn, provides protection (the surrender, however, has to be genuine and unconditional and thereafter leave yourself at the protection of the Guru). The shishya’s head at the lotus feet of the Guru and drinking his Guru’s charanamrit also indicates the level of the two. The highest level of the shishya is the lowest level of the Guru and it explains the logic of shishya worshipping his Guru as well as it suggests the spiritual journey the shishya has to travel.

The narial, handkerchief and the garland, offered by the devotees are charged with Mahaguru Mantra and returned to them for keeping those at the place of worship in their house, while sweets, mangoes and the prasaad made of sweet yellow coloured rice are distributed to the entire congregation. The devotees are advised to carry the handkerchief along with them whenever they go out for any important work, meeting, court date, interview etc. to obviate obstacle, if any. Young married ladies who aspire to have a child, are advised to swallow laung of the narial along with its water, empty stomach, on a specified day and follow certain instructions on that day. Similarly, patients who suffer from any prolonged ailment are also advised to swallow laung of the narial with its water, empty stomach.

Guru-Bhakti is essential as it puts the shishya on the path of salvation and eventual realization of oneness with God. For a saadhak, the Guru is God Himself. Guru’s grace is enough to enlighten the shishya. He is the visible representative of the Almighty. Far more than worship, garlanding and making offerings, obedience to Guru is greater. One must obey his instructions in everyday life and follow his footsteps to reach the ultimate destination.

NOTE: PARTICULARLY THIS YEAR, DUE TO CORONAVIRUS, ALL DEVOTEES AND FOLLOWERS HAVE BEEN ADVISED TO CELEBRATE GURU PURNIMA AT THEIR OWN HOMES TO REMAIN SAFE AND HEALTHY.

Some of the devotees, who are not conversant with Urdu language, have requested for English rendering of the Nazm by Param Pujya Guruji. It is very difficult, if not impossible, to translate the original verse because it is not possible to fully capture the mood and the lofty imagination of the author, in any other language. Nevertheless, at the instance of many earnest devotees, I have ventured to make a humble attempt to convey the underlying idea of the couplets of Nazm in English language so that the devotees are able to, read, understand and appreciate the gist of it.

1. Koi samjha nahin, ye mehfile duniya kya hai,
   Khelta kaun hai aur kis ka khilauna kya hai.

No one understands the on-going drama of this material world.
Who is the actor and the one under whose direction the play is being enacted.

(What we see on the stage is the puppet performing the act, but actually the Master is controlling the strings of his toy. This world is a huge stage and we are all actors performing our respective roles under the explicit direction of the Director. What matters at the end of the day is, how well we have performed our assigned role.)

2. Baad marne ke hua, bojh sabhi ko maloom;
   jald le jayo abb is dher mein rakhha kya hai.

The moment your soul leaves the corporal frame, your own loved ones will say “quickly dispense with this body (perform the last rites at the earliest). what remains in this heap of dust now”.

(In this everchanging, temporary, and illusionary dreamland, nothing is permanent. Everything is subject to change. Nobody belong to you nor any material objects be yours for ever. Therefore, for how long would you carry the load of your karmas, birth after birth, and keep travelling in the darkness of ignorance.)

3. Do ghadi ro lenge, ehbaab tere ghar wale,
   Phir hamesha ko bhula denge, tu samjha kya hai.

Your near and dear ones may cry for some time over your death. But they would soon forget you forever (and get involved with the mundane activities of daily life). Do you understand this?

(In this material world, people are generally self-centered, involved in their ego-centric desires and all relationships with them are temporary and motivated with self interest. Only one relationship is true and permanent and that is with Almighty God)

4. Shauk ginane ka ho, to apne amalon ko gin;
   Teri ginti hi nahi, daulat ko tu ginta kya hai.

If you are fond of counting, then count your karmas.
You have no intrinsic worth, why count your wealth and material possessions?

(We are living in a world which is transitory and fleeting, where one’s own existence is temporary and unstable. You are a small speck in the whole cosmos, which has no significanace, then what is significance of your wealth and material possessions which are not going to be with you permanently and you will have no choice but to leave those behind one day. You will be remembered (praised or denounced) by virtue of your karmas (actions) performed during your lifetime. Leave behind the treasure and fragrance of your integrity, good deeds, selfless service and sadhna to become one with your Lord.)

5. Main wo shay hoon, jise chhoo loon usey sona kar doon,
   main to paras hoon, tu paras ko parakhta kya hai.

I am that unique power that whomsoever I touch, transforms into gold. I am the spiritual touchstone. How can you test that touchstone with worldly constraints.

(People generally live at the level of senses and the mind and thus get caught into the web of Tamoguna and Rajoguna . As a result of that, they develop emotional attachment, desire to possess, jealousy, animosity, so on and so forth. Tension, agony, and unhappiness are quite natural results of such a situation. When they come to me to get relieved of their worldly problems, I bless them and teach them the art of living a balanced life with restraint and stability of mind. Being one withthe Lord, I dispel the darkness of their ignorance, elevate them to the level of awareness and pure consciousness and show them the path of light and eternal bliss. I transform their Tamoguna and Rajoguna into Satoguna by inculcating in them bhakti yoga – path to salvation – so that they can dive deep into the ocean of bliss and are relieved from the tensions and agonies of the material world. Mujhe to shaitaan ko bhi Bhagwaan banana hai (even if a shaitaan – a person with an evil mind – comes to me, I transform him into Bhagwaan), Guruji often used to say.)

Instructions in English

One finds a detailed description of Lord Ganapati’s birth in Shiv Purana as well as in Ganesh Purana. To cut the long story short, once Ma Parvati along with her ‘sakhis’ was to take bath in her bhavan. As no attendant was available, she created a beautiful child out of her pious body’s dirt and declared him as her son. She instructed him to obey her only, stand as a gate-keeper and do not allow anyone to enter the bhavan without her permission and gave him a stick as a weapon for protection. Lord Shiva came in a hurry and was in the process of entering the bhavan when Ganeshji stopped him and said “my mother is taking bath and she has instructed me not to allow anyone to enter the place without her permission. You may please wait till she has finished her bath and has properly clothed herself”. Lord Shiva first took him as one of his ganas, but hearing these words, He got annoyed and remarked, “Do you not know that I am Parvati’s husband and the Lord of this place. How can you stop me from entering into my own place?” Ganeshji very politely answered, “Sir, whoever you are, I can allow you to enter the place only after getting permission from my mother. You may please wait here till she is ready. An altercation ensued between the two and there was a fierce battle. Ganeshji fought single handedly with the entire army of Lord Shiva, that included Brahma and Vishnu. Ganapati made devastating attacks on Lord Shiva’s army and injured many of His ganas, but when Ganapatiji was engaged in the battle with Lord Vishnu, Lord Shiva attacked Him with his Trishul and chopped off his head.

When Ma Parvati came to know that her dear son has been beheaded, she was furious, and created thousands of Mahashaktis who unleashed destruction all over the world which terrified Devis and Devatas. To contain Ma Parvati’s anger, on the wise counsel of Naradji, all Devis, Devatas, including Brahma, Vishnu, and Shiva, went to her and beseeched her to cool down and stop the destruction. Ma Parvati put a condition that her son must be revived and given the position of a leader among all Devis and Devatas. Lord Shiva advised his ganas to go towards north and if they find any mother sitting or lying with her back to her new born child, they should bring the child’s head and fix it on the body of Parvati’s son after giving him bath with holy water. The ganas saw a mother elephant lying in that posture and brought the baby elephants’s head which was fixed on the body of Ma Parvati’s son. Lord Shiva sprinkled holy water on the child chanting some sacred mantras and the child opened his eyes as if he had woken up after a long slumber. Ma Parvati, all Devis and Devatas including Brahma, Vishnu, Mahesh heaved a sigh of relief and there were scenes of jubilations. The apsaras started dancing; trees were loaded with fruits and flowers; there was greenery all around and sweet smell permeated the atmosphere.

Brahma, Vishnu, Mahesh and all other Devis and Devatas had already witnessed Ganapati’s bravery and valour in the fierce battle with them, so Lord Shiva declared Shri Ganesh the leader of all Devis and Devatas and proclaimed that He should be worshipped before all the other gods in three worlds. Lord Shiva bestowed upon Shri Ganeshji tremendous powers and blessed Him saying, “You are the son of Mahashakti and thus an extremely imposing personality. You are the Lord of wisdom and the destroyer of obstacles and foes of your devotees. As you are born on the fourth day of ascending moon in the month of Bhadrapad, which is auspicious, all the devotees who observe fast on this day, would receive from you the blessings they seek”

In Ganesh Purana, it is recommended to observe twelve fasts on the 4th day of ascending moon (shuklapaksh) every Month and similarly twelve fasts on the 4th day of dark phase (krishnapaksh) of every month because each fast has its own significance. In Shiv Purana as well as in Ganesh Purana, there are instances of Lord Shiva, Lord Vishnu, Lord Brahma and all Devis and Devatas worshipping Lord Ganapati. In Ganesh Purana, there is also a mention of Mahashakti Parvati, on the advice of Lord Shiva, going into intense meditation and carrying out rigorous tapasya for twelve years. Pleased with her devotion, Lord Ganesha appeared before her and, as a boon, promised to be born as her son. As per our ancient scriptures as well as the practice followed from time immemorial, worship of five Devas is prescribed – Lord Shiva, Mahashakti Parvati, Lord Ganesha, Lord Vishnu, and Lord Surya. They are considered to be of the highest order. All the five have no beginning and no end. They are immanent, primeval and eternal and are manifestations of the same ultimate power.

Lord Ganapati, Ganesha, Ganadhyaksh, Gananayak, all these names have only one meaning and i.e. Leader of the People. He had two wives – Riddhi and Siddhi. He is the master of nine Nidhis and eight Siddhis and is also called Siddhi Vinayak. His vehicle is the mouse, which indicates humility and simplicity. Let us have a look at his body, where each part has a spiritual significance. His large elephant head symbolizes that He is an ocean of knowledge and is the Lord of intelligence. He has big ears because, as a good leader, he has the capacity to listen to everybody patiently. He has a big nose which projects his exalted status, and gives a signal to human race to uphold human dignity, self esteem and decorum. He has a huge belly, which shows that He has a tremendous capacity to digest good or bad things and maintain his cool. It also suggests that He has full control over dualities. He has a snake tied around his waist. Although passion and sensuous desires are tamoguni and poisonous, He has tightened the belt and kept them under his control. Similarly, his devotees should also learn to exercise control over their passions, sensuous desires, and curb tamoguna. Like Lord Shiva, he carries a Trishul signifying that He is the destroyer of three types of pains and agonies, and is therefore regarded to be the Vighna-vinashak.

As per Pujya Guruji’s instructions, being Shiv-bhakts, we celebrate Ganesh Chaturthi on the 4th day of dark phase (krishnapaksh) in the month of Maagh (January) with great devotion. The shishyas and the devotees observe nirjala upvaas from early morning (Brahm mahurat) till the rise of moon. Shishyas and devotees assemble at Sector 10-A, Gurgaon where laddoos made of til and gurh are distributed. After sighting the moon, the fast is broken with these laddoos followed by a cup of tea infused with herbs/spices and gurh (instead of sugar). One laddoo is retained to be taken the next morning after sunrise, whereafter cereals can be taken. Medically speaking, nirjala upvaas culminating with til-gurh ladoos and tea prepared with herbs/spices and gurh generates such a degree of heat that it is capable of killing germs and ensures good health.

On such an auspicious occasion, good saadhaks and devotees inwardly recite Ganapati’s mantras and contemplate on Him throughout the day. Japa done on this day has manifold effect than it has on any other normal day. And that is how Ganesh Chaturthi is celebrated.

Sometime during the first half of year 1991, Guruji was not keeping too well and shishyas used to visit him almost every day. That year Guru Purnima, fell on 26th of July. Guruji called our seniormost Gurubhai, Shri R.C. Malhotraji and directed him to organize Guru Purnima celebrations at Gurgaon and named some shishyas who would perform the function along with him. My reaction was that it is a parv where shishyas perform puja of their revered Guru and when Guruji is not there, then why are we being directed to Gurgaon! To this Guruji remarked, “then who will take care of the thousands of persons who have been coming to Gurgaon Sthan for so many years? Henceforth, people will see me in your form only (Malhotra Bhapaji and the Shishyas he specified)”.

‘Coming events cast their shadow before’; and the prophetic tone of the second sentence uttered by Guruji. kept haunting our minds. However, as directed, we proceeded to Gurgaon on 26th morning (26.07.1991) and reported to him the next day after performing the duty assigned to us. His physical condition was deteriorating and we passed an anxious night. Next morning (on 28.07.1991), his breathing became irregular. Before any medical aid could be arranged, at about 3.00/3.15 P.M., his body stopped moving. But as he often used to go into ‘dhyaan’ when he would stop breathing and his body would become motionless for hours together, we waited for quite some time. However. he did not move. The light had gone. By the evening, Doordarshan also announced “GURUJI OF GURGAON IS NO MORE”. The atmosphere at the Sthan was gloomy and all the shishyas were overcome with grief. There were incessant calls from all over the country and across seven seas from anxious devotees, desperate to confirm the news. My first reaction was

Wohi jageh hai, wohi manzar, wohi Guru ka makaam;
Raunak hai, roshni bhi hai, par aftaab nahin.

Khel khila kar chale jana, hai nahin ishq ka dastoor;
Kis- se poochhen ge rahe wafa, manzile jana ke liye.

Next day, on 29th of July 1991, before the last journey started for Najafgarh, hundreds of devotees had gathered to have last darshan of their Guru whom they had adored and looked upon as their Messiah. Quite some time back, Pujya Guruji had selected the place at Najafgarh (close to Sai Babaji’s Mandir) which he said would be his resting place. (He had earlier instructed one of his shishyas, looking after the construction work, to construct Guru-Ka-Chabutra at Neelkanth Dham where devotees could pay their obeisance (maatha tekna) and perform Guru Puja). As his material body, bedecked with flowers, was placed in an open vehicle, the shishyas, sewadaars and devotees cried. Even the sky could not control itself; it was overcast with clouds and showered tears throughout the journey. Finally at about 4.00/4.15 P.M. Guruji’s material body was laid to rest at his selected place and consigned to flames. The place was later named as ‘Smadhi Sthal’, Neelkanth Dham. My inner voice said:

Jism ki maut, koi maut nahin hoti hai;
Jism jal jane se Guru-tatva nahin jal jata hai.

When the soul leaves the material body, the composition of five tatvas (earth, water, air, fire and ether) disintegrates and merges into their respective sources in the Brahmand. The ‘atma-tatva’ either becomes one with ‘Param-tatva’ or awaits next birth, depending upon one’s karmas and sanskaars. But the Sadgurus are visible representatives of God Almighty and go back to Him after accomplishing the mission assigned to them.

But in reality, Guruji has not gone; he is just invisible, and has become omni-present. He continues to be as gracious as ever. Time and again, he has made us realize that he is around and we have felt his presence. There are evidences from a few senior shishyas of having Guruji’s darshan in their ‘dhyaan-mudra’ or susupti-awastha and receiving certain instructions. To have His darshan and communicate with him depends upon a) the individual’s spiritual level, b) how much have we risen above the sensuous desires and how clear, pious and receptive our mind is, and c) the degree of burning desire the shishya has for His darshan and communication with him. With His grace, I have had quite a few opportunities to have his darshan and received His instructions with full awareness that he is no longer in a human body. The object of mentioning this here is to encourage others to make a sincere effort in this direction and enjoy that state of bliss.

Pujya Guruji’s ‘Nirwan Diwas’ is celebrated with great reverence every year a day after the Guru Purnima at Smadhi Sthal, ‘Neelkanth Dham’, Najafgarh, New Delhi. A powerful spiritual ambience pervades Neelkanth and Pujya Guruji’s presence can be felt there, if one concentrates.

Shishyas from all over the country and thousands of devotees come from morning till late in the evening to pay their homage to Pujya Guruji at the Smadhi Sthal and receive blessings from senior shishyas. Every year, on Nirwan Diwas, around 35,000 to 40,000 devotees visit Smadhi Sthal – the congregation keeps multipling every successive year. Elaborate arrangements are made for distribution of prasad which everyone happily partakes and carries it home also.

NOTE: DUE TO CORONAVIRUS, ALL DEVOTEES AND FOLLOWERS HAVE BEEN ADVISED TO CELEBRATE GURU PURNIMA AND NIRWAN DIWAS AT THEIR OWN HOMES TO REMAIN SAFE AND HEALTHY.

GURU –  This one word has such a vast, such a deep and such a profound meaning that it is very difficult for any person to elaborate it.  No language in the world has the capacity to translate it and no amount of words has the capability to explain it.  The stature of Guru is so exalted that even if one surrenders completely, he is only able to touch the tip of His toes – where Guru has His feet, shishyas or  devotees bow their heads in reverence.  In other words, Sadguru’s lower-most level (i.e., His lotus feet) is the higher-most level  (i.e., the head) of shishyas.  As such, the latter are just not in a position to describe the overall stature of a Sadguru.   

The translation of the word Guru that one comes across in the English language is a ‘Teacher’ or a ‘Master’.  These words can at the most be understood in the commonly used sense of the word, but do not touch anywhere near the ambit of its entirety.  The term Guru is one of the most intractable terms in Hindu philosophy – a philosophy which is the oldest and has a unique living tradition of over 5,000 years, if not earlier.

Sant Kabir, the well-known Indian saint and a highly exalted soul, in one of his dohas (couplets) expresses his inability to describe Guru.  He says, even if he takes the entire earth as paper, the waters of all the oceans to serve as ink and he makes kalams (traditional writing instrument) out of all the trees in the world,  yet he would not be able to describe the full meaning and glory of the word ‘Guru’. Such is the degree of reverence a shishya (or a devotee)   has for his Guru that is reflected in the following doha of Sant Kabirji:

Guru Gobind dou khade, ka ke lagoon paaye

Balihari Guru aapne, jin Gobind diyo milaye

Guru and Gobind (God) are both objects of reverence and worthy of worship, but Sant Kabir puts ‘Guru’ on a higher pedestal than God.  He says that if both Guru and God together condescend to give him darshan, he would first touch the lotus feet of his ‘Guru’ before seeking blessings from God, because it is He (Guru) who showed him the way to God.

The word ‘Guru’ is derived from two roots – ‘Gu’ and ‘Ru’.  ‘Gu’ means darkness and ‘Ru’ means light.  The one who dispels darkness and takes you to light is a Guru.  The one who dispels the darkness of sensuous pleasures and pains (which are temporary and fleeting) and takes you to the light of eternal bliss (which is permanent and everlasting) is a Guru.  The one who helps you to break the shackles  of  birth,  death  and rebirth  and attain salvation is a Guru.

Before we were born, our parents existed, our neighbours existed, our society existed.  We are born into a stream of existence and this cycle of birth, childhood, youth, old age, death and rebirth continues.  The quality of  this cycle (success or failure) may differ from one individual to another, depending upon his past and present ‘karmas’ , the birth that he takes in a particular family (rich or poor), his upbringing, his education and his environment.  Depending upon our past and present ‘karmas’ and ‘sanskars’, we take birth again and again in any of the eighty-four  lac  species  (yonis)  and   keep  drudging  and travelling in the darkness of ignorance from one birth to another, forgetting wherefrom we came and what  our ultimate destination is – i.e., salvation.

Mahatma Kabir prayed. ‘Oh God, save me from two fires – one, hanging upside down for nine months in my mother’s womb, and second, when my corporal frame is consigned to the flames soon after the soul leaves the body.

Having created mankind along with the spirit of sacrifice at the beginning of creation, the Creator, Lord Brahma, gave them the following advice: “May you multiply and prosper by this spirit of sacrifice (free from attachment), may this yield the enjoyments you seek.  Foster each other with a sense of sacrifice and let the Gods be gracious to you.  Fostering each other unselfishly, you will attain the highest good.  Fostered by sacrifice, the Gods will surely bestow on you unasked all the desired enjoyments.  He who enjoys the gifts bestowed on him without sharing them with others is undoubtedly a thief.”

(Bhagvad Gita, Chaper III, shlokas 10-12)

The object of this advice must have been to ensure peace, progress, prosperity and tranquillity for the entire mankind.

Then the ancient sages and seers of this wonderful land (Bharat) conceived and expounded the doctrine of ‘Vasudhaiva Kutumbakam’  (this entire world is one family and we are members of this global society) in order to elevate human dignity and universal brotherhood for the attainment of peace and prosperity.

But as the human race multiplied, somewhere down the line we forgot the divine advice and the message of our learned rishis.  We became more and more materialistic and self-centred.  In the process, we developed a tendency to construct walls around us – walls of  ego-centric desires.  That is how  we  restrict

That is how we restrict our vision, our thoughts, our actions, through the identification of oneself with the body.  Myself, and those related to me through this body, set     the limits of my expansion.  Engrossed in the material belongings, what we see within those walls, we think belongs to us.  And anything unknown to us and outside those walls, we regard  as a stranger and as an enemy.  This identification with the body not only builds walls around me, but cuts me off from others who are beyond these little walls.  In the words of Rousseau,  the  famous French  philosopher,  “damn that man who said:  this is mine and that in thine  –  thus  sowed the seeds of self-centredness and a feeling of jealousy and animosity”.

Guru plays the pivotal role in reminding us of Divine advice, teaches us the art of living a balanced life with restraint and stability of mind.  He  is  the  one  who  brings about awareness that actions (karmas) performed under the influence of senses give rise to sensuous pleasures and pains, which are transitory and fleeting.  He guides you how to discipline and bring under control the five wild horses – ‘kama’ (passion), ‘krodha’ (anger),  ‘lobha’ (greed), ‘moha’ (emotional  attachment)  and  ‘ahankara’  (ego)  – and  helps you to take the chariot of your life in the right direction of inner peace and tranquillity.  He brings about a realization in you that over-indulgence in sensuous objects give rise to Tamoguna which results in regret, remorse, sorrow and loss of peace.  Like a  father,  Guru  holds  your  little  finger  and  conditions  you  to  fearlessly  travel  from  the   illusory material world to the realms of spirituality, so that you could be one with the Real One and realize the ultimate truth – i.e., God.

He tells you that the actions (karmas) performed under the influence of mind and intellect are obsessed by desire and devoted to material gains. Such actions are generally performed to serve the self and those closely related to the self, through this body.  This gives rise to Rajoguna.  The more you seek material pleasures, the greater is the desire to have still more, and you are caught in a mirage (mrigtrishna).  The mind has a tendency to swing like the pendulum of a clock – sometimes towards senses and at others to the intellect.  Therefore, it has to become steady.

Where are you lost, my son, says the Guru, with all his  love  and  tenderness.   You are  not the body,  you are  the soul.  You existed before entering into this body and will remain even after leaving this body.  Illuminate yourself. Perform   actions   under  the influence of conscience (antaratman), which is an inseparable part of ‘Paramatman’.  Detach yourself  from the outside material world and enter into the inner world of consciousness. Be enlightened, be equanimous and free from attachment.  He who is unattached,  his mind is stable.  Sensuous objects cease for him, walls of ego-centric desires do not exist for him.  He belongs to the entire world and the entire world belongs to him – Vasudhaiva Kutumbakam.

Under the guidance of the consciousness, you would realize that God resides in every human being, who is like   a mobile temple worthy of worship.  Make an effort to perceive Him in every human being that you come across.  To serve humanity is the best way to worship God.  The  shortest path  to attain salvation  is to  render  service to his creation – the mankind.  Remember, you are  not obliging   people  by  rendering  service  to  them.  On  the contrary, they are obliging you by giving you an opportunity  to serve them  and helping you  to increase the bank balance of your ‘karmas’ with the Divine Banker,   the Supreme Lord.  Serve them with a sense of dedication and sacrifice and earn the prayers of ‘Daridra Narayan’.  When our act of ‘sewa’ (service) is performed with love and compassion and filled with feeling (bhavana), then the resultant contentment and happiness is gratifying both to the giver and the recipient in an infinite measure.

To enable us to understand the stature and level of Sadguru in its entirety, our holy scriptures have given us the following Mahaguru mantra:

Gurur Brahma, Gurur Vishnu,

 Gurur Devo Maheshwara

Guru Sakshaat Par Brahma,

 Tasmaye Shree Guruve namah

Guru and God are two different names of the same ultimate power.  It is equally true that when we worship God in the form of Guru, we place Him on a higher pedestal.  We are rewarded or punished by God by virtue of our own karmas (actions).  But when we worship God on the pedestal of Guru, who is benevolent and bakshanhaar (the one who gives and forgives generously), we may be amply rewarded for our good karmas, and punishment condoned or curtailed for our sins committed innocently or otherwise.

Such is the abundance  of love and affection showered by a ‘Sadguru’ that you can keep diving into the ocean of that bliss for as long as you wish to.  In a simple and modest manner, he would tell you how clear is the path and show you the shortest route to salvation – i.e., practise ‘Japa’  (inward  recitation  of  mantras),  ‘Nishkaam Sewa’ (rendering selfless service to mankind), and ‘Dhyaana’ (meditation).        

O my revered Guru Dev

Thou art the lofty imagination

Of the Lord Himself;

My salutations to thee,

My salutations to thee.

Tasmaye Shree Guruve Namah

Winter had gone by and spring was in its full bloom. Mother Nature had sprinkled hues and colours of different shades everywhere. It looked as if the entire earth was a vast canvass and Nature was depicting colourful pictures, each one more beautiful than the other. At places were seen scenes of snow melting from the mountains, murmuring water-falls from the springs, soft burst-opening of buds in the gardens and blooming flowers swaying to and fro with a sense of pride. A pleasant chill in the air and a peculiar and unnoticeable fragrance wafted by the gentle breeze. In the riot of green and yellow colours, crops swaying and waving in the fields. From far and near, in this enchanting weather, nightingale and cuckoo singing in full throat – coohoo, coohoo; peehoo, peehoo. Branches of trees, swinging and stretching in the gust of wind, rustling of leaves and whispers of nature.

What a romantic weather! It felt as if nature was dancing to cosmic music; as if Lord Shiva was containing the angry Ganga, descending from Heaven in his locks; as if through the melting snow, He ushered the holy Ganga on planet Earth. Branches of trees swaying in the strong winds appeared as if the wild locks of Lord Shiva were waving in the wind. Sometimes, one got the feeling that Lord Shiva, the Creator of this Universe, taking the form of Nataraja, was dancing in ecstasy. In such an environment, eighty years ago, on the Festival of Basant Panchmi (30th of January 1938), Param Pujya Guruji, the manifestation of Lord Shiva, blessed us all by taking birth in village Hariana (Distt. Hoshiarpur, Punjab).

Guruji’s ‘Prakash Diwas’ is celebrated on every ‘Basant Panchmi’ at ‘Samadhi Sthal’, Neelkanth Dham, Masoodabad (behind Power House), Najafgarh, New Delhi, with great devotion and enthusiasm. ‘Samadhi Sthal’ is decorated with flowers and their fragrance permeates the air. Hundreds and thousands of devotees assemble at ‘Smadhi Sthal’, form a long and unending queue from morning till late in the evening and, in a very disciplined and patient manner, pay their obeisance to Guruji and receive blessings from Mukhya Shishya, Shri R.C. Malhotraji (popularly known as Papaji) and other Gurubhais and are guided in the right direction. The faces of devotees reflect enthusiasm, faith, satisfaction and happiness.

A large number of devotees and ‘sewadaars’ from all over the country come and take their respective responsibilities with devotion and dedication. ‘Bhandara’ is served to every single devotee who visits ‘Smadhi Sthal’ throughout the day. In addition, on the auspicious ocasion of Pujaya Guruji’s Prakash Diwas, a special prasaad (sweet rice in yellow colour) is also distributed to the devotees. Yellow colour is a symbol of Guru. It also represents renunciation. Everyone seems to be in a festive mood.