Mankind is the most exalted creation of the Lord. Within this body, HE has provided a unique and an unparalleled hierarchy of virtues. Higher than the body are the senses (anger, passion, greed, emotional attachment and ego). Higher than the senses is the mind (the realm of emotions, impulses, swings between the intellect and senses); higher than the mind is the intellect (to contemplate, to think in a logical manner, to analyse and to discriminate); and at the highest pedestal is our conscience – ‘Antaratma’. If this hierarchy of virtues functions in a disciplined manner, via restraint and compassion, then we may achieve fulfilment; otherwise, we invite sorrow, regret, remorse and loss of peace into our lives.

As is characteristic of Nature, the three Gunas – Tamoguna, Rajoguna and Satoguna – are prevalent in every human body. The degree and level of these Gunas keep on varying from time to time, and our sense organs act and react depending upon the signals they receive. We reap whatever we sow in the field. As per Karmic law, we receive results based upon the actions we perform during our life time. It is the human susceptibility to Tamoguna and Rajoguna that binds us to the material world and makes us suffer. Over a period of time, we become so intensely attached to the illusionary material world that we regard it (and the human body) as the real one, as stable and permanent. We keep living in that myth, whereas these elements are temporary, ever-changing and destructive. This human body, which we identify ourselves with, is derived from the five elements of nature. It is the law of nature that what takes birth, grows, changes, decays and, over a period of time, perishes. In this temporary, transitory, destructible, and unstable dreamland, none belongs to you, nor can any material object be yours forever. You have no choice but to abandon everything here. The moment your ‘Antaratma’ leaves this body (which is made of five tatvas), your own loved ones hasten for your body to be taken away and cremated, before it starts emitting a foul smell.

Those engaged in pursuit of spiritual progress must understand the role of the Field (kshetra) and its Knower (kshetragya). This body, comprising of five elements (earth, water, air, fire and space) is called the Field. It has five jnan indriyas – (eyes, ears , nose, tongue and skin; to perceive objects, sound, smell, taste and touch); five karam indriyas (hands, legs, mouth, sexual organ and anus to perform karmas (actions) such as holding/dexterity, movement, speech, reproduction and excretion); and the inner self (mind, intellect, conscience and ego). These sense organs are the vehicle by which each individual responds to the stimulus it perceives. This all-comprehensive Field constitutes not only the gross body, mind, intellect and the entire world of objects, but also the thoughts, emotions, and perceptions relayed through them.

From the time of the body’s inception (kshetra), God Almighty bestowed upon us a conscience, Vivek – (kshetragya) to exercise control over our senses, mind and intellect. We falter when we fall prey to the signals and dictates of senses, mind and intellect; and get so deeply involved with the activities of the Field (kshetra) that we take it to be the real one. In the process, we distance ourselves from the real, eternal and everlasting Supreme Soul. Ignorantly, we stray from reality and forget that the unreal has no permanent existence, and that the real never ceases to be.

In this temporary and illusionary material world, everything is subject to change – relationships, objects, insatiable desires, actions, circumstances, and situations. Change is the very essence of life. Our own body changes every minute. Modern scientists maintain that in seven years the whole body undergoes a change and that not even a drop of old blood remains. Nothing is permanent or stable here. What existed yesterday does not today; what does today will not tomorrow, as this never ending wheel of time continues to revolve. Not only did our loved ones leave us, we did not even realize when our own childhood and youth left us quietly. In such a situation, any attempt to establish a permanent relationship in this temporary world is a mirage. But one existence, that is, our Jeevatma (kshetragya), that continued to witness these changes as a spectator, is the only real, stable and a permanent entity.

Our Vivek (conscience) informs us that this human body belongs to the material world. So in all fairness, dedicate this body to the material world to render selfless service to humanity for their happiness and welfare. Our Atma (kshetragya) came from Paramatma and existed before coming into the gross body (kshetra). This Atma remains in the body as long as the body needs to exist, and continues to exist even after leaving the body. It is permanent, primeval, everlasting, REAL, and ultimately merges into and with the Supreme Soul. Our soul (which is the real self) is and has always been an inseparable part of the Supreme Soul. Detachment from the material world, unconditional surrender at the lotus feet of the Lord and meditating upon Him with the firm conviction that you belong to Him as He belongs to you, knowing and experiencing the reality that both are One entity; that is the role of kshetragya. This is the only logical and right way of life. The moment this knowledge dawns upon us, THAT moment is the attainment of Nirvana, the eternal quest of any human being.

Aum Aum Aum

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, seventy nine 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.

Dhanteras is also known as Dhanatrayodashi.  Dhan means wealth and Teras means 13th day. It is celebrated on the 13th lunar day of Krishnapaksha (dark fortnight) in the month of Ashwin (Kartik), two days before Deepavali. This year Dhanteras falls on 17th of October 2017. Continue reading →

Our body is the dress of soul (jeevatma) that resides in our corporal frame. Without the Jeevatma, this body, which comprises of five tatvas – earth, fire, water, air and space – is meaningless. These five tatvas, derived from Nature, are temporary, ever changing and subject to destruction, where as the Jeevatma that came from the Lord Himself, is permanent, primeval, everlasting and ultimately merges into the Lord Himself. Yet, interestingly, we all keep identifying ourselves with the body, whereas our real swaroop is Sat-Chit-Anand.

Sat means the fact of being – the existence – which was there in the past, it is there at present and will continue to be so in future.  Not only will it remain so permanently, but will remain as it is without any change, without any degeneration or destruction.  But this body, which we identify ourselves with, as per the Law of Nature, takes birth, grows, changes, decays and, over a period of time, perishes. Sat, the truth – our Jeevatma – may change from one corporal frame to another, but it remains as it is for all times to come and birth after birth it exists.  That is our real swaroop, i.e. Sat.

Chit is the conscience, awareness, knowledge. Every single person adequately possesses the basic knowledge to understand the relationship between atma and Paramatma. He already resides within our own self in the form of Atma and we are His ansh (part). The most beautiful situation is that this relationship has been existing ever since the creation of this Universe and will continue to be so for all times to come. It is just a matter of accepting this ultimate truth. Unconditional surrender unto the lotus feet of the Lord and a firm conviction that you belong to Him and He belongs to you and that both are one entity, is the basic awareness or the knowledge we need to understand.

Anand – – It is the earnest desire of every human being to be in a state of bliss and to remain so. Where we have faltered is that we are so intensely attached to the illusionary material world and have been trying to derive happiness out of material objects and relationships, which are temporary, ever changing and perishable. At the most they can give us a kick of joy which is short lived. We view a mirage and fretfully run after it in the hope of quenching our thirst.

Like our creator, our real nature is Sat-Chit-Anand. However, because of our deep involvement with the sense objects, we develop attachment to the material world and keep revolving around our ego-centric desires. And we do it so intimately and confidently that we take it for granted that I, me, mine and the material world are the ultimate achievements and we keep living in that myth. But as we undertake journey in the inner world, curtains of such attachments start lifting and wisdom dawns upon us that only one relationship is permanent and that is between Jeevatman and Paramatman and we start enjoying the experience of liberation. The moment we realize that we belong to God and God belongs to us and that this relationship is permanent, then the fountain of pure love springs up and we enter into the realm of eternal bliss.

Light the flame of His pious name in the temple of your heart. Let the bells toll and the harmonious sound of His ‘Japa’ reverberate in your heart. Get completely absorbed and meditate on the ‘Jyotirlinga’ of your innerself. Then look at your enlightened self and recognize your original, pure and pious reflection. In the cosmic whispers of music (anhad naad), your ‘Antaratma’ will hear a resounding sound –‘Hari Aum Tat Sat, Hari Aum Tat Sat, Aham Brahmasmi’. Then you may not even feel your outer existence. You will experience enlightenment, happiness, and tranquility around you.

No problem is insurmountable.  Mankind is the most exalted creation of the Lord.  He has sent us in this world with all the prerequisite qualification and degrees to face any situation in life. SENSES have been provided to act as receptors before the body and its limbs perform any physical action.  MIND acts as a think tank to evaluate the signals received by the senses and decides how to act and react in a given situation.  INTELLECT is the  Masters’ degree to analyse, to think in a logical way and to discriminate the impulses of anger, passion, greed, emotional attachment and ego.  Yet another super degree is the CONSCIENCE (Antaratma, which is an integral part of Paramatma) to contemplate and to consult the Super Master before determining the action contemplated.

Having been bestowed with such high degree of qualifications, Mankind is fully equipped to steer his way and overcome any problem that he comes across.  But the problem comes in when we disturb this hierarchy and allow the High School qualification (SENSES) to decide what the Master’s degree qualification (INTELLECT) ought to decide.  This is how we invite indiscipline in our life and feel miserable under the pressure of self-invited problems.  In business or profession, how many of us have ever practiced inviting our junior subordinate (read SENSES), allowed him to occupy our seat (The INTELLECT) and take decisions on our behalf?  Perhaps, never ever.  But, interestingly, more often than not, we let the third level of our subordinate (SENSES) occupy the driving seat and allow it to take the chariot of our life in the direction of its choice.

Unfortunately, at some crucial moments in life, we are so much overwhelmed with the problem that the problem appears to be gigantic.  We need to bring about awareness of our qualification and degrees God Almighty has bestowed upon us and raise the level of our confidence and will-power so that the problem look smaller.

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 and receive blessings from Pujya Mataji, Chhote Guruji, Shri R.C. Malhotraji, and other Gurubhais.

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. Some of the general instructions are enumerated on our website – http://www.gurujiofgurgaon-neelkanth.com/mahashivratri.html. For specific problems devotees should take specific instructions from the Sthan.

Dhanteras is also known as Dhanatrayodashi.  Dhan means wealth and Teras means 13th day. It is celebrated on the 13th lunar day of Krishnapaksha (dark fortnight) in the month of Ashwin (Kartik), two days before Deepavali. This year Dhanteras falls on 17th of October 2017. Continue reading →

Mankind is the most exalted creation of the Lord. Within this corporal frame, HE has provided a unique and an unparallel hierarchy of virtues. At the highest pedestal is our innerself- ‘Antaratma’, subordinate to ‘antaratma’ is the intellect (to contemplate, to think in a logical way, to analyse, to discriminate); subordinate to the intellect is the mind (realm of emotions, impulses, swings between intellect and senses); subordinate to the mind are the senses (anger, passion, greed, emotional attachment and ego) ; and subordinate to the senses is the body (and its limbs to physically perform the actions). If this hierarchy of virtues is ensured to function in a disciplined manner, exercising restraint and compassion, then we may aspire to embellish this life and achieve fulfillment; otherwise, we tend to invite sorrow, regret, remorse and loss of peace.

Bestowed with intellect, we deliberate, plan and make all possible endeavours to organize facilities and aspire to lead a comfortable life with countless number of amenities. To decorate our corporal frame, we go in for the best of attires with latest designs and to keep those safe we arrange vermin-proof and sturdy ward-robes. To enhance their charm and grace, women-folk love to buy glittering gold ornaments and diamond-studded jewellery, and to ensure their safety, bank lockers are hired. To satisfy our ego, we make an extravagant exhibition of our riches to project our material achievements and enjoy a sense of pride in receiving recognition and praise from others. But the moment our self-centered ego is hurt or if somebody tries to act or behave contrary to our wishes and temperament, we are unable to tolerate, burst into anger and lose control over our senses. What an irony! When it comes to our priceless and permanent treasure – our peace of mind – we coolly throw the key of our very personal locker in the middle of the road and allow any Tom, Dick and Harry passing that way to pick it up and, on some trivial pretext or the other, take away our most precious treasure that cannot be purchased even by spending millions of rupees.

While on a shopping spree, we meticulously exercise our fullest choice, irrespective of the marketing skills the shopkeeper may try to demonstrate. But, interestingly, in our daily business of life, we do not sometimes give even a second thought to buy anger, and quite often lose our temper on minor issues or on slightest provocation? We need to deliberate and summon our first level of subordinate – intellect – to analyse and evaluate such situations. In business or profession, how many of us have ever practiced inviting our junior-most subordinate, allowed him to occupy our seat and take decisions on our behalf? Perhaps, never ever. But, interestingly, more often than not, we let the third level of our subordinate – anger – occupy the driving seat and allow it to take the chariot of our life in the direction of its choice.

There are three types of sins that lead us to downfall – lust, anger and greed. These are three gates to hell. Therefore, they must be given up. Even though we do not want anger, yet it comes and comes on suddenly like an earthquake. It troubles us a lot and carries out lot of destruction, causes enmity, loss of relationship and so on. It is a different story that we may be in a mood of repentance when the storm has blown over, but then it is too late. Ideally, when anger is approaching, take a glass of water and drink it sip by sip reciting Aum shanti, Aum shanti. It will vanish as suddenly as it came. Experience it and you will find the results amazing .

Our real swaroop is Sat-Chit-Ananda. There is no anger in us, and there is no anger in others also. If I ask you, are you angry right now while reading this Article? I am confident, your reply will be in the negative. Therefore, anger is not in you, it has sneaked in like an infiltrator This is the truth, isn’t it? Anger does not have a permanent abode in our corporal frame. If the owner so desires, he can dislodge this infiltrator whenever he wants to. If you accept this fact with a firm conviction, then, with practice, you can easily gain victory over it. Let us look at it from another angle. As we said above, anger is not an inherently inbuilt disease. It is the result of external factors. Somebody instigates us and we get angry. Somebody makes a mistake (commits a crime by instigating), but we give punishment to ourselves by getting angry (raising our blood pressure) and losing our peace of mind. Where is the wisdom in doing so! Maintain stability of mind in all situations.

We are able to utilize our mental faculties at the maximum possible level only with a well composed, and tranquil mind. All creative work, research, innovations, inventions and (as a result of that) human progress, are possible only when we concentrate, meditate and maintain placidity of mind. Therefore, let us learn to tame our senses and tell ourselves, “Anger? I am not a buyer”. Make an earnest effort to exercise restraint on your anger and thereafter you would pleasantly realize that you can easily tame the other four wild horses – passion, greed, emotional attachment and ego – and retain the driving seat of your chariot under your control and reach your destination conveniently and confidently.

Just as waters of different rivers enter into an ocean, though ocean is full on all sides remains undisturbed, likewise the human mind (which is an ocean of thoughts) should also remain calm and quite while confronting agreeable and disagreeable situations.

Selfless service to mankind
is Karma Yoga.
Detachment from material world
is Gyan Yoga and
Unconditional surrender and meditating
on God is Bhakti Yoga
Practice these three simple steps
to God Realization.

This human body, comprising of five tatvas (earth, fire, water, air and space – derived from nature), belongs to the material world. Dedicate this body to the material world to render selfless service to humanity for their happiness and welfare. This is Karma Yoga.

This ever-changing, temporary and illusionary material world never belonged to you permanently nor would it ever be. Therefore, perform your duties and other karmas diligently as a role assigned to you, but relinquishing all attachment to it. Developing a sense of detachment from the material world, is Gyan Yoga.

Right from the inception of this Universe, your soul (which is your real self) has been an inseparable part of the Supreme Soul. Detachment from the material world, unconditional surrender at the lotus feet of the Lord and meditating on Him with a firm conviction that you belong to God and God belongs to you and that both are one entity, is Bhakti Yoga.

Practice these simple three Yogas to God Realization and attain salvation, which is the eternal quest of mankind.

Vishwas: One of the basic prerequisites of self realization or God realization is to have implicit faith and trust in one’s own self, your Guru and God. A firm belief about the existence of God is equally important and that we belong to HIM and HE belongs to us. Our relationship was established right since the inception of this universe and there is no doubt that we shall attain Him. Continue reading →

With the grace of God, the rarest of the rare, who go beyond the tangles of human existence and surrender themselves unto the holy feet of the Lord, do not get distracted by the illusionary world; instead, they become part of the omnipresent and immanent. They are beyond human sufferings and experience joys that can never be dimmed. In that state, they are impervious to the changeable nature of life, whereas an average human is caught up fulfilling his never ending desires. He craves for pleasures from persons who are not capable of giving those permanently.

Frustrated by the dualities, such as: attachment and aversion, love and hate, pleasure and pain, happiness and sorrow; strayed human beings need the guidance of One who will lead them out of this morass of desires, sufferings and ill-will. They need someone who can take them out of the darkness of this illusionary material world, show them light and put them on the right track. The solution to these problems lies in the solicitude of a true Guru, who can give them the knowledge of truth and lead them to salvation by teaching them patience, detachment and selflessness. It is the Sadguru alone who gives us the strength to intelligently fight adverse circumstances and come out of such situations by transcending all limitations. At a particular level, there is no difference between a Sadguru and God; both assume the same position and have solutions to the problems of suffering humanity.

Pujya Guruji, in a simple manner, used to teach us the right path and the shortest route to salvation – i.e. a) the practice of ‘Japa’ (inward recitation of ‘mantras’ – sidh mantras of Guru paddhati that he graciously passed on to us); b) ‘Nishkaam Sewa’ (rendering selfless service to Mankind, relinquishing all attachment, knowing well that by doing so we are in fact serving the Lord Himself, because He resides in every human-being; and c) ‘Dhyaan’ (meditation – to divert your attention from fleeting worldly attractions and entering the realm of inner consciousness). In a state of thoughtlessness, recognize your real-self and experience enlightened environment, happiness, peace and tranquility around you. Param Pujya Guruji gave a direction to follow ‘Satoguni’ path of life and save ourselves from the ill-effects of ‘Rajoguni’ and ‘Tamoguni karmas’. He taught leading a simple and honest way of life, enriched with contentment. Only detachment from the material world and involvement with the Supreme Lord will bring peace. “Make an effort”, he would lovingly say and give an emphatic assurance “I am there with you”.

Engrossed in the mundane activities of this material world and more often at certain crucial junctures of our life, we forget who we are and whom do we belong to. Mankind is the most exalted creation of the Lord. Human beings are like mobile temples worthy of worship. In this corporal frame, which is made of five ‘tatvas’ – earth, fire, water, air and space – (derived from nature) resides ‘jeevatman’ which is an inseparable part of ‘Paramatman’. Five ‘tatvas’ that the corporal frame derives from nature are temporary, ever-changing and subject to destruction. But the ‘jeevatman’ that resides in the mobile temple came from the Lord Himself. It is permanent, primeval, everlasting and ultimately merges into the Lord Himself. Purer the mind, easier it is to perceive the presence of Paramtatva in every living being that we come across. Earnest desire to realize Atamtatva (which is inseparable part of Paramtatva) and to render selfless service to His creation is, in fact, serving the Lord Himself. This is Karmayoga.

Where we have faltered is that we are so intensely attached to the illusionary material world that we regard it (and the human body) as the real one, stable and permanent whereas these elements are temporary, ever-changing and destructive. This present moment goes into the past instantly and the next moment of future becomes present in a moment. Future becomes present and present becomes past so momentarily that we are unable to even keep track of it. And yet we keep revolving around our ego-centric desires so intimately and confidently that we take it for granted that I, me, mine and the material world is the ultimate and we keep living in that myth. In the process, we distance ourselves from the real, eternal and everlasting Supreme Soul. Ignorantly, we strayed from the reality and forgot that the unreal has no permanent existence and the real never ceases to be. Alas! we forget our real self (atam-swaroop) and our relationship with the Supreme Soul (Brahm-Swaroop). Knowledge about the temporary nature of this material world and our eternal relationship with God, is Gyanayoga.

Every single human being, irrespective of his family background, social status, educational qualification, adequately possesses the basic knowledge to realize and understand the relationship of ‘atam-tatva’ and the ‘Brahm-tatva’ and with little effort let one merge into the other. Ironically, we are trying to search God in the outside world, whereas the fact is that He has always been with us. He already resides within our own-selves and we are His ansh (part). It is like all the sunrays getting together and resolving to find the Sun; whereas, in reality, we all know that sunrays are inseparable part of Sun itself. The most beautiful situation is that this relationship has been existing ever since the creation of this Universe. It is just a matter of accepting this ultimate truth. Unconditional surrender unto the lotus feet of the Lord and a firm conviction that you belong to Him and He belongs to you and both are one entity, is Bhaktiyoga and is the easiest path to God realization. Just as we ignorantly gave recognition to this perishable human body and ever changing material world as the real one; it is so simple, effortless and natural to accept the reality that Jeevatman belongs to Paramatma and Paramatman belongs to Jeevatman and both have an eternal relationship.

To put it in a lighter vein, God has a child-like nature. If you tried to give one chocolate (out of a bunch that you are holding in your hand), the child would not be satisfied with one piece but would insist on having the entire bunch. Similarly, if you tried to partially surrender yourself to God, he would not feel satisfied. Surrender to Him, has to be total and unconditional. Thereafter, His benevolence makes a definite commitment and gives us many options as enunciated in the following shlokas of Bhagwad Gita (Chapter 12, shlokas 6 to 12) :

“For those who are solely devoted to me, surrendering all actions to me, worship Me, constantly meditating on Me with single minded devotion, Arjuna I speedily rescue them from the ocean of birth and death, their mind being fixed on Me.

Knowledge is indeed better than practice; meditation is superior to knowledge, and renunciation of the fruits-of-actions is even superior to meditation, for peace immediately follows from renunciation.”

It is not only the eternal quest of human beings to realize God, the Supreme Father is equally yearning and anxiously awaiting with open arms to receive you, to embrace you, so that you could be one with Him. Therefore, arise, awake and surrender thyself unconditionally at the lotus feet of the Lord. Light the flame of His pious name in the temple of your heart. Get completely absorbed and meditate on the Jyotirlinga of your innerself and let the Jyot merge into the Akhandjyot.”

Hari Aum Tat Sat

An important and logical question arises: for how long would you keep wandering in solitude, desperate and discontented, in a crowd full of greed, selfishness, ego, and jealousy? For how long would you keep throwing yourself in the tortuous fire of physical and mental problems? For how long would you give opportunities to selfish persons, who claim to be your own but, in the event of their interest not being served, would not hesitate, repeatedly, to hurt your feelings? For how long would you allow your self-respect to be humbled? For how long? And for how long would you make an exhibition of your bleeding wounds? More often than not, listening to your heart-rending stories, people may laugh at you. Somebody may sympathize with you for a while and then move on. Very rarely will someone make an effort to heal your wounds.

Therefore, for how long would you carry the load of your ‘karmas’, birth after birth, and keep travelling in the darkness of ignorance? After all, for how long would you keep going astray with the dirt of your ‘karmas’ (performed under the influence of passion, anger, greed, emotional attachment, and ego) wrapped around your corporeal frame? In this destructible, transitory and unstable dreamland, nobody belongs to you, nor can any material object be yours forever. You have no choice but to abandon everything here. The moment your ‘Antaratma’ leaves this corporal frame made of five ingredients – earth, fire, water, air and space – your so-called close relatives will say, “Take this body away before it starts emitting foul smell, and perform the last rites at the earliest. In Pujya Guruji’s words:

दो घड़ी रो लेंगे, एहबाब तेरे घर वाले,
फिर हमेशा को भुला देंगे, तू समझा क्या हैl

बाद मरने के हुआ, बोझ सभी को मालूम,
जल्द ले जाओ, अब इस ढेर में रखा क्या हैl

And, at the earliest, chanting ‘Ram Naam Satya hai”, your body will be consigned to the flames. A day or two later, your ashes and bones will be collected and immersed in the waters of holy Ganges. At the time your bones are being picked up, your soul may cry out,

जला है जिस्म जहाँ, दिल भी जल गया होगा,
खुरेदते हो अब राख, जूस्तजू क्या है.

“Alas! you had realized the truth of ‘Ram Naam Satya hai” while in the corporal frame itself. Learn to live with restraint. Make an effort to live this life from a spectator’s point of view. Your inner peace is your personal property which cannot be purchased even by spending millions. Keep it safe. Do not allow others to loot it. While discharging your duties, responsibilities and obligations towards others, remain within limits, live life gracefully maintaining decorum. Take care of worldly relations with respect, love and affection, but do not get attached to them. Lord Buddha had said, “Exercising restraint on your desires is, in reality, their fulfillment. Desires are like a mirage. The more you try to satisfy them, the greater is the desire and they keep multiplying. Howsoever you may try, you will not be able to fulfill all your desires.”

You have strayed far enough, experienced enough of helplessness and destitution. Now make an effort, an earnest effort, to divert your attention from the sensuous and ego-centric desires and enter into the realm of your inner-self. For how long would you keep running away from your Father (Almighty God)? Right from the beginning, your relationship with Him only has been true and permanent, while all other relationships are false and temporary. You kept embracing the illusory and ran away from the real one. God Almighty has bestowed upon you the status of His highest creation and gave you the exalted human body which is like a mobile temple worthy of worship. In this mobile temple, He established Himself in the form of Aatman. But instead of making good use of this unique creation, you misused it, abused it and oppressed it with the heavy load of your bad ‘karmas’ that distanced you from your Father. He might have left you to your ‘karmas’, but He has been anxiously waiting with open arms, to receive you. But you preferred embracing those whose separation was certain and predestined, and continued moving away from your Father. He keeps yearning for you, thinking that one day His tired and exhausted child would come home and lovingly announce, “Father, I have come”. How can you disappoint your Father Supreme and deprive Him of your nearness? – is an important and a logical question that each one of us need to ask ourselves.

God created this universe and mankind with a sense of dedication and with a spirit of sacrifice. At the beginning of creation, the Creator, Lord Brahma gave the following advice to our first ancestors: “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 giving them in return, is undoubtedly a thief.” – Bhagwad Gita, Chapter III, Shlokas 10, 11 & 12.

Human form is the most exalted creation of ‘Paramatma’. In fact, in this corporal frame, He has created a mobile temple, in which He has manifested Himself in the form of ‘Atman’. If your perceptions are clear, you can feel His presence in every mobile temple that you come across. Clearer the lense of camera, clearer would be the picture. Imbibing Lord Brahmas advice, our first ancestors, the ancient sages and seers of this wonderful land (Bharat) conceived and expounded the doctrine of ‘Vasudhaiva Kutumbhkam’ (that this entire world is one family of the Lord and we all enjoy the proud privilege of universal brotherhood).

Depending upon our past and present ‘karmas’ and ‘sanskars’, some of us are more affluent and belong to the privileged class of people. God Almighty has given such people a unique opportunity to share their possessions with those under-privileged brethren who are deprived of the same. It is the Law of Nature that the universe operates through dynamic exchange – giving and receiving are different aspects of the flow of energy in the universe. In our willingness to give what we seek, we keep the abundance of the universe circulating in our lives. It is, therefore, essential that we must give and receive in order to keep wealth, material possessions, happiness – or anything that you want in life – circulating in our life. In order to keep the energy coming to us, we have to keep the energy circulating. Like a river, wealth and happiness must keep flowing, otherwise it will begin to stagnate, to clog, to suffocate and strangle its very own life force. Circulation keeps it alive and vital.

Serve humanity with a sense of dedication and sacrifice and earn the prayers and blessings of ‘Daridra-Narain’. Fostering each other unselfishly, we are, in fact, serving the Lord Himself (because he is present in every living being) and thus attain the highest good. In return, ‘Narain’ will surely bestow upon you unasked all the desired enjoyments. The more you share you possessions and happiness with others, the more will it multiply to an infinite measure because you will keep the abundance of the universe circulating in your life. The more you try to play with the balloon of your happiness for self-centred enjoyments, more is the risk you run of its being pricked by the cry of suffering humanity and soon it will deflate.

Interestingly, when you extend a helping hand to the one who is in need of it, not with ostentation or with a sense of pride to gain fame, not as charity to give a feeling to the recipient as if he is an object of pity; but with love and compassion, with a feeling that to do so is your duty, then you establish an unbreakable bond of ‘bhavana’, which is gratifying both to the giver and the recipient. Like beauty is intoxicating both to the holder and the beholder; similarly, when our act of ‘sewa’ (service) is moistened with love and compassion, filled with feeling (bhavana), then the resultant contentment and happiness is gratifying both to the giver and the recipient in an infinite measure. Such an act of a ‘karamyogi’ generates ‘satoguna’ and the all pervading infinite is always present where such ‘karmas’ are being performed.

Spread the fragrance of your goodness and happiness around you and you will have an ocean of happy environment around you in which you can keep on diving for as long as you wish to. Let us understand, we are not obliging people by rendering service to them. On the contrary, they are obliging us by giving us an opportunity to serve them and are helping us to increase the bank balance of our ‘karmas’ with the Divine Banker, the Supreme Lord. No form of worship is greater than serving his own creation – the mankind, and service with a sense of dedication and sacrifice is the shortest short-cut to salvation.

The greatest conviction in life is the fact that we are loved; nay, that we are loved in spite of ourselves. Jesus Christ said, “Love God and love thy neighbour”. The ancient sages and seers of this wonderful land (Bharat) had a very wide vision and expounded the doctrine of Vasudhaiva Kutumbhkum (that the entire world is one family) and we all are children of the same Lord – Jeevatma and the Brahmatma.

Love begins with two and ultimately one merges into the other. There are no conditions in real love. Its only condition is purity and piousness. Wherever these basic elements are missing, love is reduced to sensuous desires and it becomes a network of words only. Real love and compassion sprout and nurture at a much deeper level of pure feelings.

Love demands sacrifice. He only can love who can sacrifice. Pious feelings of love urge you to give and it continues to flow without any obstruction. Real love does not ask for anything in return. The one who loves is not a beggar. He is large-hearted like a cloud and showers nectar at the slightest warmth. The one who offers himself in entirety can only be a subject of love. Partial offer or expectation of something in return reduces love to mere trading, and love is not trading.

Let us remember, the moment you sow the seeds of reciprocation, you are tied down with a feeling of expectation, which results in unhappiness and discontentment in the event of your not getting the fruits of action. In such a situation, your sublime act of love and compassion reduces to mere trading. Alas, in today’s context, love and compassion without reward have become meaningless and the intensive desire to have something in return has reduced human beings to beggars.

One of the basic objects of human birth is to render selfless service to others, to relieve others of sufferings and to find happiness in others’ happiness. An act of expressing love and compassion without expecting anything in return is complete in itself. When there is no feeling of ‘karta’ (the doer) in the act and likewise there is no desire to reap its fruits, such an act is fulfilling both to the giver and the recipient. It is a different story that by the law of nature whatever we give multiplies manifold and comes back to us in abundance.

Mother Nature has umpteen number of examples to prove that she only gives and does not ever expect anything in return. She provides us the very basic elements for our survival (earth, space, water, air, light, heat, vegetation, medicinal herbs….. the list is endless) and yet never ever asks for anything in return. The Lord Himself says, “I am not the ‘Karta’, nor am I the ‘bhogta’. Then how can the ‘jeevatma’, which is an inseparable part of ‘Brahmatma’, be different from its root-source?

People who live at the level of body, senses and mind, tend to restrict the significance of love and compassion. More often than not, they get involved with ego-centric desires and try to derive pleasures and pains from sensuous objects, which are temporary and fleeting. For them, love and compassion is a source of humouring their whims and fancies. Such persons do not hesitate to even jeopardize an age-old or a closest relationship on some trivial pretext or the other, when their wishes are not fulfilled. How sad, they seem to have lost the meaning of such a love that gives life everything in its entirety and such a devotion that overwhelms the inner self with compassion. They need to graduate from the level of corporal frame and senses to the level of conscious.

Once Lord Krishna, preoccupied with his work at Dwarka, was not able to go to Brindavan to meet Radha and the ‘sakhis’. Instead, he deputed his friend, Udhav, along with a communication to Radha explaining his inability to come. Perceiving the agony of separation from Krishna, that Radha and the ‘sakhis’ were suffering from, Udhav tried to enlighten them with ‘Jnanyoga’. “Which agony of separation are you talking about, Udhavji. Krishna has always been with us. If you wish to see Krishna, see him in me”. And Radha manifested Krishna in herself. Krishna lived in her mind and consciousness. It does not really matter whether Lord Krishna is physically in Dwarka, but in spirit He lives with Radha and the ‘sakhis’. Such is the intensity of love and devotion that you forget your own entity and merge with the loved one – that is, in reality, true love, devotion and compassion.

God created this universe and mankind with a sense of dedication and with a spirit of sacrifice. At the beginning of creation, the Creator, Lord Brahma, gave the following advice to our first ancestors: “May you multiply and prosper with 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. Thus fostering each other unselfishly, you will attain the highest good….”

The important words are sacrifice and foster. A mother fostering a child is a unique example of sacrifice, love and compassion. Interestingly, when you render service to our fellow-beings with a sense of sacrifice (without expecting anything in return) and when your act of “sewa’’ (selfless service) is moistened with love and compassion, you establish an unbreakable bond of ‘bhavana’ with them, which is gratifying both to the giver and the recipient. Such an act of a ‘karamyogi’ generates ‘satoguna’, and the all pervading infinite is always present where such ‘karmas’ are being performed.

When you perform an act with love and compassion, relinquishing all attach-ment to it, as if to do so is your ‘swadharma’, then you are freed from the bondage of reciprocation (attachment to the fruit of action) and the act becomes a ‘yajna’, which opens the doors to salvation – the eternal quest of any human being.

At the superficial level, Vrat means observing fast. But its deeper meaning is ‘a firm resolve’. In order to achieve anything in life, it is important to resolve firmly and have a burning desire. Having been blessed with the human form, there could be no other important and intense desire than to be one with God. Observance of vrat is one of the most important mediums because it helps in cleansing the body, brings about stability of mind and enhances the power of concentration. With stability of mind, the dirt of Tamoguna and Rajoguna is washed off and the fragrance of Satoguna is established.

From another point of view, ‘Vrat’ does not mean to remain hungry or to starve. Mind easily gets attracted to sense objects and we generally have a tendency to keep eating some thing or the other and keep satisfying our taste buds. Observance of ‘Vrat’ really means to exercise restraint on our eating habits and not to allow the mind to get distracted, instead concentrate on performing Satoguni karmas and try to be in tune with the Lord. Vrat not only means exercising restraint on eating habits, but also exercise restraint on speech, behavior and conduct in dealing with fellow beings. When you are exercising restraint on these elements, then you are, in a way, developing a sense of sacrifice to some of the urges that crop up from the sensuous objects and desires from time to time. This fosters a good human behavior and relationship and creates an atmosphere of peace, love and compassion. The observance of Vrat induces to develop stability of mind, adopt a good attitude towards life and inculcate good value system. However, depending upon the occupation of a person or the routine functions he is called upon to perform, he may take light things like water, juice, tea, coffee, fruits etc. to maintain his energy level during the day and break the fast after sun set having simple one cereal food with vegetables.

Observing ‘nirjala upvaas’ thoughout the day has a scientific and medical validity also. In addition to giving rest to the organs of digestive system, it generates tremendous amount of heat in the body which is capable of eradicating many ailments and ensures maintenance of good health.

A synonymous word for vrat is upvaas. It is a combination of two words – Up + Vaas. Up means ‘near’ and Vass means ‘to reside, to live’ – Atmatatva to live near Paramtatva. Vrat does not merely mean to observe fast or to remain hungry. Upvaas really means to practice relinquishing attachment to the material world and have a firm resolve to attain self-realization / God realization. Vrat, in a larger dimension, calls for an overall discipline – to exercise restraint on food, life style, on your behaviour, attitude, speech, thinking process and intensely concentrating on God because, in reality, you are truly a part of Him and to be one with Him is an eternal quest of every soul.

AUM is the first manifestation of God from Nirakaar Roop to Sakaar Roop. Before the creation of this universe only God existed (in Nirakaar Roop). Our holy scriptures indicate that when this universe was created, a very loud explosion took place which produced the sound of AUM. Even thinkers of the West, who subscribe to the theory of Big Bang, also support the view that the sound produced at the time of Big Bang was that of AUM.

The sound of the Sun has hitherto been considered by most ancient religions as the most sacred sound of the Universe. The actual sound of the Sun recorded by scientists at NASA is precisely as the ancient sages and seers of India had described in the Vedas thousands of years ago. It is a mantra, that can be termed in human speech as AUM. The powerful vibrations of this word are all pervasive.

AUM is a combination of three Sanskrit letters A+U+M. Analysis of these letters in Mandukyopnishad makes clear that there is profound implication of AUM as the symbol of God, Brahman, the Absolute. The four curves represent the four states of conscious-ness and the circle (bindu) represents the Self (Atman) which is part of the Supreme Self.

The large lower curve signifies the Waking State (jaagrat awastha). It is that state of consciousness of the gross body where the mind, through senses, is in direct contact with the objects of the world. It is the physical plane of existence where a person acts or reacts under the influence of Rajoguna.

The middle curve represents the Dream State. It is that state of consciousness when the mind withdraws the senses from the objects of the material world and identifies more with the astral or subtle body or suksham shareer – where physical body is transcended. Our deeper personality is subtle. It is composed of vital forces, mind and intellect. In this state of consciousness one creates his own imaginary material world – places, people, objects – and projects experiences based upon subtle desires. This imaginary material world vanishes as soon as one comes out of the dream state.

The upper curve symbolizes the State of Deep Sleep (sushupti awastha or unconscious state) and is related to kaaran shareer – where the individual is unaware of the material and sense objects. It is that state of consciousness where the mind withdraws the senses and enters into that subtle state which is devoid of both external contacts with the objects as well as internal contacts with the desires. It can also be called as the state of ignorance.

The semi-circle detached from these Curves, represents the Transcendental State (Sato Guna). And the Dot signifies the Absolute, the consciousness of the Self (Atman) which is part of the Supreme Self. This fourth state of consciousness is known as Turiya Awastha, which illuminates the other three states. In this state, the conscious neither looks outward nor inward. It is simply a quite, peaceful, blissful and enlightened state where the Atman experiences one with the Supreme Self – The Infinite.

Therefore, the world is described as prapancha or five-fold: It consists of pure Existence-Consciousness-Bliss (the essential nature of Brahman or the Divine Self) plus names and forms. In Sanskrit, pure Existence is Sat, pure Consciousness is Chit, and pure Bliss is Ananda. Thus the Divine Self is known as Sat-chit-ananda. In this way the form of aum symbolizes the infinite Brahman and the entire Universe.

HARI AUM TAT SAT, HARI AUM TAT SAT.

When you were two months old, your mother knew when to feed you, when to change your nappy and you entirely depended upon her for your every now and then requirements and your brought up. Similarly, your Sadguru and the Good Lord knows what to give you, when to give you and how much to give you. At a particular level, there is no difference between Sadguru and God – Sadguru is a manifestation of God Himself.

Almost everybody has had the experience of throwing the child in the air, catching him and watching his expression. For the first couple of times, he may exhibit a sense of fear but soon he starts enjoying the act. In fact, with each throw it is a fun for him and he giggles because he has faith and confidence that the one throwing him in the air would not let him fall. That is the kind of faith and trust we need to develop in Sadguru / God that whatever be the situation, He would not let us fall, but protect. So learn to play with the adversities and have fun. Guruji often used to say, पुत्त तूँ चिन्ता क्यों करदान, मैं बैठां न l Then where is the scope to entertain worry.

Going back to the two month old baby, sometimes when the mother is busy attending to some household chores or for any other reason is not by the side of the child and the child is hungry or wet, he/she starts crying till he gets the feed or nappy is changed. That is an effort he is making to achieve his objective. As an adult, we should also consistently and diligently keep making efforts till our objective is achieved. While performing your karma, let the concentration be, with the best of your ability and knowledge, in the execution of the action and not get distracted to thinking about the result of it. कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥ If the action is perform with a divided mind or half heartedly, how can it bring forth full result.

In spite of your best efforts when the action is performed in all sense of earnestness and diligence and the result is not favourable, one should not get disheartened. May be, in His judgement, the time is not ripe for the desired result or you need to improve your efforts or capability. One thing is certain, if you have sown the seeds of an apple tree, be rest assured, you will not get a plant of thorns. Whatever you sow, so shall you reap. Sooner or later, your consistent efforts will bring fruits.

We all have problems in life. In fact, life without problems would become monotonous. Then where is the wisdom in carrying the burden of stress with you, for it will negatively effect your mental faculties. Let us learn to keep our head cool, make an effort to meditate, talk to our Sadguru / God, like a child talks to his father, and you will pleasantly observe that a suitable solution has come to your mind. This is called Guru kripa or Bhagwad kripa. There are innumerable examples when we have tried to concentrate and inwardly tried to share the problem with Guruji, solutions have come to our mind. You are the blessed ones. If you have implicit faith then, in darkness and amidst the many shapes of joyless day light, Sadguru / God will enlighten your path and bring cheer in your unhappy moments.

Aum Namo Shiv Aum, Aum Namo Gurudev

A bird seller makes the birds sit on a wooden stick or a bamboo and displays them at the market place to look for a customer. Although the birds are quite capable or leaving the stick and flying in the air and become free, yet they keep clinging on to the stick with a feeling that they are stuck to it. Human being are no different than these birds. They are so intensely attached to I, me, mine and the material world that they are just not able to think of detachment and setting themselves free. They often like to say, “I want to leave the blanket, but the blanket does not leave me”.

We ignorantly tent to establish such a strong relationship with the unreal and temporary material world that we continue to cling on to it and keep drudging in the darkness of this misconception. The reason could be fear-psychosis of losing the material possessions or relationships which, in any case, will not last longer. This is where a Sadguru plays a pivotal role in helping the strayed human beings to perceive the truth that our real self is not the body, but the soul which has always been independent and free, is free and will continue to be free for all times to come. This material world is just a transit lounge and we ought to look forward to a flight that will take us to the higher world and be in the realm of divinity and rest at the lotus feet of the Lord.

Let us not be a bird that clings on to a stick, but a soul that has the freedom to fly high and freely.

Aum Namo Shiv Aum, Aum Namo Gurudev

Water is a life source. By merely adopting the qualities of water, one can ensure happy and peaceful life. The inherent qualities of water are a) coolness, b) purity, c) transparency, and d) continuous flow. Imbibe these qualities in life and you can aspire to have fulfillment.

Remain cool in favourable as well as in adverse circumstances. Just as waters of different rivers enter into an ocean, though ocean is full on all sides and remains undisturbed, likewise the human mind (which is an ocean of thoughts) should also remain calm and quite while confronting agreeable and disagreeable situations. Your peace of mind is your personal property, do not allow anyone to loot it.

Ensure purity in your thoughts, actions, behaviour and conduct. Water has the quality to transform itself into any colour it is put in to. Develop transparency in your character. Don’t be rigid, be flexible and you would pleasantly observe that you are an easily acceptable object in the Society. People would love to be friends with you and you would realize that you belong to the entire world and the entire world belongs to you – Vasudhaiva Kutumbakam.

Water has the ability to change its course when it comes across obstacles – rocks in the mountainous regions, uneven surfaces on the earth – and finds it way. That is how our life ought to be. Life is a continuous flow of energy and must go on, if the human race has to progress. One should be able to change and adjust oneself to changing circumstances and situations. Obstinacy will only result in turbulence – anger, hostility, animosity, jealousy, so on and so forth, which is not the purpose of our life.

Having been in the company of a spiritual master, whom I had so far (until the year 1969) regarded as an intimate friend, I was slowly drawn into the spiritual way of life. Sometime in 1971, standing in the waters of the Holy Ganga at Haridwar, I was initiated and formally became his ‘shishya’. Soon after that, I had the proud privilege of having darshan of almost all the symbols of Lord Shiva that appeared, one after the other, in his hands and body. He had Aum, Jyoti, Shivlinga, Trishul, Crescent Moon, Padam, Ganapati, Nandi, and three ‘pindis’ of Maa Vaishnodevi (Shakti) and I was completely overawed. Later on, quite a few ‘shishyas’ and many persons from the public also had the proud privilege of having ‘darshan’ of these divine symbols from time to time.

During my initiation ceremony, I had an awe-inspiring experience. Revered Guruji was standing in the waters of the Ganga and there was a strong current. Guruji asked me to lie down horizontally in the water in a posture that my head touched His feet (Dandwat pranam). I hesitated because the water current was too strong and I did not know how to swim. At that point of time, Guruji commanded me to follow his instructions, and to my utter surprise the gushing waters of the Ganga became still and I obeyed his command and the initiation ceremony was performed. Overawed by this happening, I ventured to ask him how the gushing waters of the Ganga came to a stand-still for a while? Very calmly he replied that these objects of nature were under his control.

Ek se Anek

In the early 1970s, Guruji used to say “Guru knows where his shishyas is, but shishya is not capable of finding his Guru, howsoever hard he may try.” One by one, Guruji collectecd his shishyas. Some had links with him from the previous births and some were picked up from the present birth and thus he formed a Shiv Parivar.

In Guru parampara, disciples of a Guru are referred to as ‘shishyas’, but Pujya Guruji was the rarest of the rare Gurus who declared that he does not make ‘shishyas’, he makes ‘Gurus’ and that is why his ‘shishyas’ are also addressed as ‘Guruji’.

Some of the Gurubhais are ‘sadhaks’ of a very high level who have been continuing ‘sadhna’ from the previous births, while others are making steady progress. This reminds me of Guruji’s words: “Wherever you left your ‘sadhna’ in the previous birth, you have to continue it further from that level in the present birth, till you attain salvation.” To achieve that ultimate goal, it is absolutely essential to rise above ‘kama’, ‘krodha’, ‘lobha’, ‘moha’ and ‘ahankara’. Regard yourself an ‘Atman’. This body is just a temporary abode of the soul. But what is important to know is that it is in this abode alone that you are capable of practising ‘dhyaan’ (meditation) and evolve your ‘atman’ to be one with the ‘Paramatman’ – which is attainment of ‘nirvana’, the eternal quest of every soul.

To whatever religion you may belong to – Hinduism, Sikhism, Islam, Christianity or whatever; whatever faith and belief you may follow, basically three important concepts need to be pondered over. One, existence of the material world; two, existence of your own self; and three, existence of God.

Whether this material world is real or unreal, stable or unstable, permanent or temporary, has been a debatable subject. What we see with our naked eyes and continue to witness the objects for a long period of time, are taken for granted as real and longer lasting. With a passage of time, we develop attachment to those objects or people and inculcate a sense of belonging to them. By and large, individuals establish strong bonds of relationship and get deeply involved with the ego-centric desires. I, me and mine play an important role in their lives. More often than not, such relationships are termed as love and affection for each other. Cordial relations create an ambience of comfort and strained relations animosity. Love and affection, without reward have become meaningless. The intense desire to have something in return has reduced human beings to traders and sometimes beggars. What madness in this material world! In the ultimate analysis, our own observations and the holy scriptures indicate that the material world is subject to change, transitory and mutable; so are its inhabitants and as such is not real. What is not real has no permanent existence.

Like the material world, all living organism and the objects that we see are subject to change, decay and reconstruction. Change is the very essence of life. But one existence, that keeps watching these changes, as a spectator, is jeevatman, which is unchangeable, imperishable and ever lasting, thus is real and a permanent entity. Lord Krishna tells Arjuna in Bhagwad Gita, “There was never a time when I did not exist, or when you or these kings did not exist. Nor it is a fact that hereafter we shall cease to exist…The unreal has no existence and the real never ceases to be; the reality of both has thus been perceived by the seers of truth. Know that to be imperishable, by which all this is pervaded; for none can bring about the destruction of this indestructible substance”. The material world is, therefore, subject to change, transitory and perishable, whereas the soul (jeevatman) is indestructible, permanent and eternal. Hence no permanent relationship can exist between the destructible and the indestructible, unless you perceive God in every soul and object that you come across.

The relationship between Parmatman and Jeevatman was established right since the inception of this universe – jeevatman being part of Pramatman. Both are inseparable part of each other. God, the omnipresent, omnipotent, omniscient existed before the creation of this universe, has been existing and will continue to exist even after the end of this perishable material world. Pram Pujya Guru Nanak Devji describes the Supreme Power as “Aad sach, jugaad sach, hai vi sach, Nanak hosi vi sach”. Every single speck of this universe comes within the domain of God – Vasudeva Sarvam. Therefore, a firm belief about the existence of God and our Jeevatman being part of Him, carries conviction that He belongs to us and we belong to Him.

Like our creator, our real nature is sat-chit-ananda. However, because of our involvement with the sense objects, we develop attachment to the material world and keep revolving around our ego-centric desires. And we do it so intimately and confidently that we take it for granted that I, me, mine and the material world are the ultimate achievements and we keep living in that myth. But the moment curtains of such attachments are lifted and wisdom dawns upon us that only one relationship is permanent and that is between Jeevatman and Paramatman, we enjoy the experience of liberation. The moment we realize that God belongs to us and we belong to God and this relationship is permanent, then the fountain of pure love springs up and we enter into the realm of eternal bliss. Whereas, with worldly objects or human beings, love and affection can at the most be termed as attachment which is conditional with rewards, but with God it is pure, total, unconditional, sublime and eternal love.
LOVE IS GOD AND GOD IS LOVE.

Thoughts keep cropping up in our mind. As per our mind-set, some thoughts are good and some are bad. Those thoughts could be for an object, a living organism or a person. Thoughts that our mind considers good, we develop attachment to those and the ones that do not find favour with the mind, we develop aversion to those. This development gives rise to attachment and aversion, love and hate. Interestingly, these thoughts and reactions are temporary in nature and are short-lived, but the process of thoughts cropping up in mind is a repetitive phenomenon.

What is important for a sadhak (a person in pursuit of spirituality) is to develop stability of mind. Stability is that state of mind where good or bad, attachment or aversion, happiness or sorrow, gain or loss, grace or disgrace etc. do not disturb the equilibrium of mind. Just as waters of different rivers enter into an ocean, though ocean is full on all sides remains undisturbed, likewise the human mind (which is an ocean of thoughts) should also remain calm and quite while receiving agreeable and disagreeable thoughts. The effort is to go beyond the tangles of attachment and aversion, attain a state of thoughtlessness and enjoy tranquility and bliss.

Another significant aspect of sadhna is to lead an honest life and perform karmas relinquishing all attachment to it. This human body belongs to the material world, so dedicate it to the material world to serve the mankind. The soul (atma) belongs to the Supreme Soul (Paramatma), so surrender it unconditionally at the lotus feet of the Lord.

This human body comprising of five tatvas is a temporary abode and ultimately the five tatvas will merge into the five tatvas of nature. This corporal frame has been bestowed upon us by God Almighty to render selfless service to the inhabitants of this planet earth. It should, therefore, be a welcome opportunity to willingly offer this body to promote the welfare of fellow beings without expecting anything in return.

Whatever riches we possess, let those be utilized to take care of our basic needs and conveniences. Those should, however, not prompt us to boast about nor should we extravagantly spend those in satisfying our ego-centric desires. Those riches have been temporarily made available to us by virtue of our prarabd (inherited from the previous birth) or the karmas performed during the present birth. We will not be able to carry forward any of those riches to the next birth. Then why not share those with lesser privileged class of people and earn the blessings of Dridra-Narayana. These blessings would surely be carried forward even after the end of this life. Our possessions and relationships in this material world are temporary, fleeting and transitory. None of these belong to us permanently – however, we have unwittingly given recognition to that false belief. So shed it, for your own benefit.

The reality of this existence is that your real self is the soul (atma) which is an inseparable part of the Supreme Soul (Paramatma) and it belongs to Him. Both are permanent, primeval, eternal and everlasting. Surrender it unconditionally unto His lotus feet and be one with Him. The sooner you recognize your real self – that you are sat-chitta-ananda – you will be able to get rid of this bondage of the material world and the cycle of birth, death and rebirth.

Aum Aham Brahmasmi