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Sw~rgadwrgadwar, ar, PuriPuri Orissa, India. Orissa, India.
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Brahmacharachari i BhaktBhaktiprakiprakashash on beha
on behalf lf of of Karar Kriyaban
Karar Kriyaban SammeSammelanlan :Kara
:Karar r AshraAshramm Swa
Swargargadwadwar, r, PurPuri, i, OriOrissassa, , IndIndia.ia.
Edited
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L . . ~ 0 < l .> : t : ~ E I : - 0 ~ V ' )IX
i
Yukteswar
Samadhi Mandir
with an
idyllic view of
a section of
Karar Ashram
P u r '
Abh lsek otsa b of
Swami Harlharananda Giri Maharaj as Sadhu Savapati h y Srimat Jagadguru Sankaracharya,
(johardizan Pitha, Puri , \
(j
C N TE N TS
1, Preface:- Gopikrushna Das I
2. Swami Hariharananda and
Kara r Ashram of Puri.
-Dr. Hareknishna Mahatab IV
3. Some Important Events
in the life of Swami Hariharananda
Giri Maharaj V
4. Paramhansa Yogananda
Empowers Swamijee to initiate people into Kriya -Yoga
-LETTER 5. Homage to
Swami Hariharananda
by Karar Kriyaban Sammelan X
6. Masters of Kriya Yoga and Karar Ashram
- Swami Bidyananda Giri Acharya, Lakhanpur
Yogada Satsang Ashram, Purulia,. 1
7. At the Holy feet of Swamijee
-Chittaranjan Das M. A.
Reader, S . C. S. College, Puri. 9
8. Swami Hariharamlnda: A Burning Flame
-Dr. Shishir Kumar Bose (England) 13
9. Supreme Yogi Swami Hariharananda Giri
The Conqueror of death
,
I
I
( b )
I
i ( c )10. The Guru in Hariharananda
I
22. Kriya Yoga and Its Modern Exponents
-Premananda Trjpathy, I. A. S.
i
- Prof. RClmesh Pattnaik, M. A. (Puri) 67
I
Secretary to Govt. ElfOrissa, Bhubaneswar 23
I
An Atheist turns Theist
1 1 . A Yogi of very high order 23.
- Ianthe Hambling, ( England) 73
- Dr. Krighnakanta Chatterjee. M. B.
( Calcutta) 28 24. What is Swamijee to me ?
12. My Gurudev -Hon'ble Mr. Justice Kunja Bihari Panda,
High Court of Orissa, Cuttack 76
-Sidhoje K. Shitole, ( Poona ) 33
1 3 . Kriya Yoga as I felt (
25. He reads even the thoughts
- Saktipado Chatterjee ( Shyamnagar ) 36 - Dr. Radhanath Rath
1 4 . Gurudev Swami Hariharananda Giri
Professor and Head of the Dept, Medicines
A Great Master in Kriya Yoga Buda, V. S. S. Medical Collge, Sambalpur 81
-Dr. Girish MohanSIiva~tav, (Jawnpur) 40
26. As I Know Him
15.
Our Quest for Guru-Dr. Sailen Bhattacharjee. M. B.
-Christina Jageman
( Burdwan ) 84
- Bruno Hemkendreis (West Germany) 44
27. A homage to
16. The Great but Simple Magician i
f Swami Hariharananda
- Kailash Chandra Rath ( Sakhigopal ) 47 I
-Keshab Chandra Mathan
I
1 7 . Swamij~'s Method
,
,Secy, Yoga-Yoga, Bui:'dwan 88
i
-Madan Mohan Sahai
I
All India Radio, ( New Delhi) 51 28 . My Experience with my Guru
95
18. Divine Love - A. K. Chakravarty, ( Calcutta)
- Km. Poonam and Sikhi Asthana
29. Homage to our beloved Gurudev
( Aligarh ) 53 - Madan Gopal Dutt ( Birbhum:)
98
19. Mysticism Evangelical
30. Spiritual Resurgence of India and
-Kp.:>hab Lal Dey ( Calcutta)
56
Swami Hariharananda Giri
20. Swamiji as I Know Him
- Prof. P. K. Choudhuri, M. A. 100
- Alok K. Varma ( Kanpur ) 59
21 . Kriya- Yoga and Self Realisation 31. Swamijee, Kriya Yoga, and the .Youth
, -Sm. Santa Banerjee, M. A.
of Today
,
( Raigarh )
63
- Depak Banerjee M,. A. ( Puri )103
I
( d )
P~EFACE-It manifestly IS a unique occasion and
proud privilege for: us. to be able to bring
out,on behalf of the KARAR KRIYABAN
SAMMELAN this Souvenir volume regarding
Swami Hariharananda Giri Maharaj, the great
Acharya and supreme Kriya Yogi. This could be possible because of the ceaseless and zealous
efforts and ardent wishes of the disciples of Swamiji, living in different parts of the world.
It is an humble attempt to present our
unal-loyed and unpretentious homage at the feet of
the great Yogi who is the true and solitary
spiritual successor of Paramhansa Yogananda
and Wh0 works with the genuine missionary
vision to revitalise the spiritual ethos of India. It also aims at letting the world know that the
divine personality of a God-man like Swamiji,
with superhuman attainments, lives, discourses
and moves in our midst, untiringly striving to
lift us out of the mire of misery and dispeace, u p t o the sup er h eigh ts of real peace and
immaculate divinity. This small book is not
the end of our achievement, but is symbolically
only the beginning of our feeble endeavour &
fond wishes. The simple attempt is to present
herein the varied experiences and the many
£actsof the phenomenal-:image as well, as the
,,,:emotional iOlpressidns of Swamij~ mirrored in
f .
I
1 09 116 12 8 1 22 A. 10 5 Swami Hariharananda: A New Dawn in My Life- Prof. Shesh Narayan Chandele, M. ( Raipur )
32 .
33. Swami Hariharananda My God, Guru and Guide.
-lv1ahadevlal Saha. (Baripada)
34. Initiation
-Gouranga Char;.m Parida,
Advocate, Puri
35. Our Beloved Swamiji
- Ajoy Kumar Roy, (Calcutta)
36. Cosmic Astrology and
Swami Hariharananda Giri
-M. K. Bilimoria (Bombay)
37.' To My Baba
- Adrienne Marshal 1 . (U. S . A.) 132
38. Thus I Met My Gurudev
---A. B. S. Sharma, B.A., B. Ed.
Headmaster, Z. P. H. School, Mettapalli
Dist. Srikakulam, Andhra Pradesh. 132
39. My Gurudev, as I know him
-Shyamapada Banerji, M. Sc.,
Kamala Villa, 8/0. Northern A venue
Calcutta-700037. ' 135
40. Sad ~uru and his Contact.
-Klshore Chandra Mahapatra, M. Sc.
Asst. Soil Conservation Officer, Puri. 142
41. Swami Hariharananda and
Kriya Yoga Technique
-Satyaranjan Ghesh, New Development
Colony, Kharagpur, West Bengal. 145
42. Gurudev: - Bharati Kumar Das
Urban Co-operative Bank, Baripada. 149
',1
(II)
the minds of the disciples from diverse walks-of life and from different climes.
Vl
e are unreservedly grateful to all whohave so kindly extended their willing co-ope-ration and timely succour for this humble ven-ture. We also very sincerely apologise for our failings and feel helplessly sorry that all the valuable contributions could not be accomo-dated in this present volume due to paucity of
space and several other unavoidable
hindrances.
Swami Hariharanandaji maintains the
tradition of great Indian spiritual teacher::; and savants like Budha, Shankar, Ramanuj, Chai-tanya, Ramakrishna, .Lahiri Mahasay, Yukte-swarji, Swami Vivekananda, and Paramhansa Yogananda. His role in enunciating and propa-gating Kriya Yoga in India is as great, impor-tant and invaluable as that of Paramhansa Yogananda who popularised Kriya Yoga in the West. The unostentatious way of his life, the
undemonstrative chain of his busy activities
and his erudition in Shastras bear abundant
testimony to his intrinsic and innate worth as a very great spiritual preceptor.
A perpetual stat'.e of God-consciousness
forms the vital under current in the life of a true Yogi. The life of Swami Hariharanandaji
is an absolute: and perfect tale of dedicated
I
, I !I
i
I(III)
spiritual exercise and sublime
Bod-conscious-ness. Nothing less than a dogged pursuit with
loyality and faith, of the footsteps of such a supreme Yogi can be the preper homage to Him.
Swamiji was initiated into Sanyas on the 27th of May by Srimat Swami Bharatikrishna Tirtha }agatguru, the Samkaracharya of
Gobar-dhanpitha, Puri. This date being thus his
Abirbhava day into the new present 'life of renunciation and divinity, we proffer on this
occasion our deep and devoted homage and
Sraddha to Him in absolute and utter
~urren-der and era ve his blessings not only for us, his disciples, but for the world at large.
Om Shanti, Shanti, Shanti.
Gopikrusna Das.
Sw am i H ariharana nda
AND
THE KARAR ASHRAM OF'PURI
In 1960 I read the life of Paramhansa
Swami Yogananda in which it is stated
that-Swamiji hved;in Puri in 1936 and Puri has a
special, spiritual vibration which very few
places In India have, Then I tried to locate
the Ashram founded by the great Sadhak
YukteswJr Giri whose disciple was
Param-hansa Yogananda. I went to'the Ashram and
came in contact with Swami Hariharananda
whose spiritual attainment impressed m'c
much.
r
couk initiation in Kriya- Yoga fromhim.
Swami Hariharananda ..is a true Guru
and one who comes in contact with him is
spiritually influenced by him,
I convey my regards and respect to him
on the occasion of the Seventieth Birth-day.
I pray, he may continue long to guide the
K~rar Ashram which has become a great
spI,ritual centre on account of his personal
gUIdance and management.
H. K. Mahtab =:r. HAREKRUSHNA MAHTAB
Ekamra Nivas, Bhubaneswar-2 (Orissa)
SO llIe
Inlportant
E ven ts
IN THE LIFE OFSwami Hariharananda Giri Maharaj.
He was born ,in Habibpur in Nadia, West
Bengal, the sacred birth place of Chaitanya
Mahaprabhu in an aristocratic Brahmin family.
As a precocious child, he memorised, at the age of four, all the Puja Ma1'ltras he heard
from his father Sri Haripad Bhattacharya,
who was highly religious and well versed in
all the Hindu scriptures.
At the age of eleven he took U panayan
and the vow of Brahmacharya.
At the age of twelve he was :initiated into
Gyan-Yoga by a renowned house-holder and
realised Sadhak Sri Bijyakrishna Chattopadhyay
of Kali Kundu Lane, Howrah, who inspired
him to meet Yukteswarjee.
,
In 1932 he met Yukteswarjee at his
Sriram- pore Ashram and' was initiated into Kriya
Yoga,by him and st~died Astrology, Astronomy and Palmistry and completed fir~t Kriya under His: guidance. Promised to follow an ascetic life and to stay at Puri Ashram.
( vi )
In 1935 he met Paramahansa Yogananda, and was initiated into the second Kriya by him. In 1938 he joined Puri Ashram and started ascetic life as Brahmachari Rabinarayan.
In 1939 he took the third Kriya from Srimat
Swami Satyananda Giri Maharaj the Acharya
of Ranchi Brahmacharya Ashram and President of Jogada Satsanga Society of India.
In 1940 attained 'Khechari', 'Bhram2\ri'
and 'S<lmbhabi' stages of realisation and
experienced super divine light emanating from his body.
]n 1943 he took the fourth Kriya from
Srimat Bhupendranath Sanyal, the renowned"
Yogi and disciple of Lahiri Baba.
In 1944 he received the secret technique Sa mad hi o f fro m an u nk no wn, you ng a nd
mysterious Yogi.
In 1945 he received the fifth Kriya from
Sr:imat Bhupendranath Sanyal.
Attained six stages of Samadhi during the period from 1944 to 1947.
In 1948attained Nirbikalpa Samadhi and the Paramhansa· stage;
( v ii )
In 1949 he met Mahavatar Kalpayogi
Babaji Maharaj twice in the Puri Ashram
and received his blessings. Visited Ranikhet
and went to the cave where Babaji Maharaj
initiated Lahiri Mahasay into Kriya- Yoga,
and heard the divine voice of Babaji inspiring him to proceed on his mission.
In 1950 he became the Acharya of Puri
A shram at the req uest of Pa ramah ansa
Yogananda.
In 1951 he was empowered by Paramahansa Yogananda to initiate poeple into Kriya-Yoga.
On the 7th March. 1952 after the
Mahasamadhi of Paramhansa Yogananda he
succe~ded Yo gananda as Yogi-Guru.
From 1952-1958 he travelied through out India and took up the mission of Paramahansa
Yogananda.
On the 27th September, 1958 Goddess Kali, the divine mother and the presiding diety of Sw amij i a ppe ared b efo re h i~ wi th H er divine effulgence and blessed him and directed him to proceed with his divine mission for the
~piritual upliftme~t of the world.
On the 27th May,1959 he took Sanyas
( Vlll
Gobardhan Pitha, Puri, with
rites, and was known as Swami Giri Maharaj. due religious Hariharanan da
-. -.
-PARAMAHANSAYOGANANDA empowers Swamijeeto initiate people into
Kriyayoga . :t Satyananda after his 1971 and Cabl., • SJ:LlREAL" Oct ober 6, 1951 . ~~ [f/ )
~~v-(;;yrf~
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unabl e ~o answer t hem sooner . ~y l i f e i s one ~h1r l - wl nd ot
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t r u l y i n 6 br n es t - - bu1 u 4- t he t ens10n ex~r cl a •• " ~ono. n·
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•
He at present propagates Kriya Yoga
through out India and abroad as the heCld of
Karar Ashram, Puri Ind Pradhanacharya. He Succeeded Srimat Swami
Giri Maharaj as Sadhu Sabhapati
Mahasamadhi on the 4th August,
received the reCQgniti~n of Sri Samkaracharya
and other Sadhus in the Abhisekotsab held in
t he m e m b e rs o f
KARAR KRIYABAN SAMMELAN
pa
Ij homageto
Srim at
. .S w a m i H a r i h ar an an d a G i r i
M ab araj,
tf wd
Il Pr {Jf}1e C J C r i ,:;r' !}Of]iand
C}!/enerubte
duintof
Cjaqa'7nathdham on the occasian of
H IS
A81~BHAV
J A Y A N T I
Onthe 27th,
C'fIlay,
1973.
•
( 1I
SW AMI NARA YAN GIRl
and
SWAMI HARIHARANANDA
GIRl
two living Sanyasi disciple,s of
, . , I !' . ' 1
..
I..•
: l . . . ., • .". . .,. , .! . ', ... . .•. ; 1 ' 1 J i , l Mi, • 1M ast ers of
K riya Y oga
and Karar
A sbra nl
Swami Bidyananda Giri
Acharya, Lakhanpur Yogada Satsang Ashram Purulia, W. Bengal
In the last h~df of the 19th century
Swami Vivekananda, the'great Sanyasi, astoun-ded the divine seekers, through his clarion
call of the Vedantic philosophy. Similarly,
in the first: half of this century, another
great soul of India, Paramahansa Yogananda
overwhelmed the' seekers' of truth with the
ancient Indian 'yogic powers. The Vedantic
exposition of· Vivekananda established the
honour of India in the world of religion. The message of Kriya Yoga preached by Y ogananda
provided similar inspiration to ,all those'
people ' who. are spiritually atttin'ed. The
magnetic power of that inspiration· was so strong and extensive that it has drawn several
people from different / parts of the world to
India with their divine mission. The great Yogi Swami Yukteswar Giri Mah~raj was the GUru of Yogananda and through his blessings and grace Yogananda was accomplished with
< .
2Yogic virtues and God-realisation. and earned
fame in the world.
Swami Yuktes.war Giri, the knowledge
incarnate. is popularly known as Giri Maharaj
by his disciples ',alild: devotees. Neither was
there anything extEaordinary. in· .his life, of
normcH' 'activities, nor was there anything
uncommon in ,his emergence as a great Yagi.
He was leadinga very simple. pure, virtuous
and humble life of.aY agio He was,born in 1855
in a rich family at Srirampore in Hoogly
district of .West,Bangal. His family-name was
Priyanath KararAlthough he· had
antinsati-able urge for knowledge, he found no attraction
for the formal University education. He
married in his youth and kept himself busy in
. looking after the ancestral property and
profession. But his leisure was devoted to the
discussi:m' and study .of .scriptures. At a very
o.pportune' moment he took Dikhya from Yogi
Sri Shyama Charan: Lahiri of Varanasi and
started .hiscareer.asa. Sadhak His residence
at St:irampore be~ame the seat of spiritual.
practice. After .thecleath of his wife he, rook
Sanyas and became Acharya in Kriya Yoga. As a student he was ve~y meritorious and
talented. He had .extraordinary command
over matb,ematics ,'and science.sQQje~ts. He
had also, a scientific attitude in ~ll his. actions
and speech. With~'~t completing his college,
. ( 3 )
education. he entered into family life. He
carried on independent· studies of scriptures
and discussions over them, and took
upoccassi-on at pilgrimage. He was also well vel sed in
music and,physical culture. It is rare to find
a ;ffian, like him with ·such excellent physical
features with tall and •handsome appearance.
Everybodywas impressed with his charming
personalityftom his very childhood. Study of
scriptures and pilgrimage could not satisfy him for a long time. His want was something deeper,
whIch was satisfied with his contact with
Shyamacharan Lahiri in 1884 when he took
initiation from him. He was twentynine years
old at that time.
He was d eeply impressed with the
interpretation given to Hindu scriptures and
Bhagabat Gita, by his beloved Guru and
returned to Srirampore with greater urge' and
love for divine quest. Henceforward discourse
on Bhagabat Gita and religious meetings
became a regular feature at his Srirampore
residence. All the spiritual minded people
at Srirampore actively· joined in such meetings
and received guide-lines on the path of
spiri-tual progress. He was honoured by the Sanskrit
Pandits of Srirampore with the title O f
DWl] ABAR meaning the supreme Brahmin.
He was favoured with the' Darsan of
BABAJI MAHARAJ, the great guruof.Lahiri
"
( 4 )
further inspired in his spiritual mlssIOn.·
Mahavatar Babaji addressed him as Priyanath
Swami and ordered him to write down a book
synthesising the Eastern and Western
religi-ous philosophy. He was also further directed
to preach Kriya Yo~a in Western countries.
His meeting with Babaji opened up the
possibility of preaching Kriya Yoga in the
Western World. Within a short period.
he published a book named <'Holy Science" t hat st irred the m ind of bot h Eastern' an d
Western religious thinkers.
The cave of Babaji Maharaj in the Hima-' lay as, .near Ranikhet, is the place of origin
of Kriya Yoga Lahiri Haba was initiated into
Kriyayoga at that place. Kriyayoga spread
from Kasi to different parts of India through
Lahiri Baba and his disciples. Priyanath Swami
was one of these disciples who took up the
active organisational work in spreading Kriya
Yoga accoding to the desires of his Guru and
grand Guru. After, the Mahasamadhi of
Lahiri Mahasaya his ad'vanced disciples
"inclu-ding Priyanath Swami took up the preaching
work of Kriyayoga in an organised manner.
The message of Kriyayoga reached both
urban and rural areas through the meetings
hel d for th e d iscussion of B hag bat Gi ta.
Priyanath also preoccupied himself, during'
this period" with the astrological studies and
( 5 )
wit h the reformati on of Indi an almanac.
He refuted the opinion of traditional
astrolo-gers and opened a new chapter in the field of
astrology. He visited many places like Kasi
and Calcutta and carried on discussions with
renowned astrologers. He cam e to Puri to discuss
on astrological problems with Chandra Sekhar
Samanta, the great astrologer of Orissa. But his. desires remained unfulfilled as the great astro-loger died before his arrival here.
He was so much charmed with the
topography of PuIi, that he acquired a plot of
land near the sea-shore at Swargadwar and
established an Ashram there in 1903 with the
help and co-operation of the devotees and
disciples. The Ashram was named "Karar
Ashram" after his family name and he was
known as Karar Swami as its Acharya. This
Karar Ashram is the fountainhead and source
of inspiration of the Yogada Satsanga Society
that was subsequently formed and organised
by Paramahamsa Yog ananda.
With the establishment ofKarar Ashram
at Puri the organisational' ability of Priya-·
nanth Swami. found fullest expression. With
the help of his disciples like Sri mat Motilal
Mukhopadhyay of Srirampore and Amulyaratan
Samantarai of Khidirpur, the 'religious
meett-ings held for the discussion of Bhagabat Gita
! I I
f
" : f \
6
Brahman. So the meeting that discussed the
absolute truth of religion. was called Satsanga
Sabha.Satsanga Sabha started functioning at
Puri, Srirampore, Calcutta, Khidirpur, Kasi and
in rural areas. During this period Priyanath
Swami frequently visited Kasi and developed
contact and intimacy with the great Pandits.
On their advice. he took Sanyas from Krusna Dayal Giriji Maharaj, the monk of Gayadham. with all the religious formality and was known as Yukteswar Giri. He, then, became Acharya and took up the initiation work of Kriyayoga,
and. J:>e.came interested In higher spiritual
actIvItIes.
He formed an organisation
~f
theIndian Sadhus known as Sadhu Mandal in order
to ~old discussion on ancient Indian spiritual
t~~ICSand accordingly to regulate their way of h~Illg, and to serve the society with religious gUIdance. The renowned Sanyasis and Sadhus of Puri and Kasidham were the members of this
organisation. The Jagadguru Sankaracharya of
the Go bard han Ma.th o f Puri became the
president or Mandaladhipati. The executive
committee of the Sadhu-mandaI. was,known as
Sadhu Sabha. Swami Yukteswar Giri became
the presideFlt" of the executive committee
~rom th~t day he w as kn own as t he Sad h~ Sabha~atl. A~l the Satsanga Sabhas whigh were
spreadmg Knyayoga, \y.ere affiliated tp Sa,dhu.
Sap'h ~ ~nd b ecame i ts comp:!ement ary
orgamsatIOns. - '
Kriya Yoga is a precious technique after
the ancient Indian Yogic tradition. It is an
important means of realising God, the absolute
truth. It is very scientific and effective.
It is t he simplest way to calm down the
physical and mental restlessness. It is open
to every:body both house holders and renunci;..
ants irrespective of caste, creed, religion and
colour. It is essential for the modern man,
whose,heart is heavy with grief and anxieties
of mad excitement, and whose mind is diffused with contradictions.
Paramahamsa Yo ganand a acquired
divine powers and wisdom from his ,revered
Guru Yukteswarji and left for America in the
year 1920. He established an international
ceritre of Kriyayoga at L os Angelos III
California of America and preached Kriya
Yoga throughout the world. Through his able
guidance KriyayOga spread in America,
Europe and in the'~ Western :world., The
Satsanga Sabha was nainedas'" Self Reali-'
satIOI1 Fellowship" in, Amer~c~,Par~mahamsa
Yoganahd~ immensely _ __ 'succeeded·.I'n' \ r' the
ptopagation of Kriyayogli' and H~ti:irned to
lndiain 1935. Swami Yukteswaraji blessed his
l?eloved disciple 'and cOI?-ferred ,on him the
title of Paramahamsa, the highest title given
to a ,realised Yogi.
:X.ukteswarji nominated, Paramahamsa
il
( 8 )
Mahasamadhi on the 9th March, 1936. Afte~
the fune-tal rites of the Guru were over,
Yogananda left for America. This was his last
visit to India. At America he commanded
great respect and honour and devoted his life
for the cause of Kriyayoga till the 7th
March 1952 when he took Mahasamadhi. During the last visit of Yogananda to
India in 1935, the Satsanga Sabha changed
its name to Yogada satsanga Society and
Satsanga Ashramas were known as Yogada
Satsanga Ashrams. Swami Satyananda Giri
Maharaj. the friend of Yogananda and
the great Kriya Y o.gi and Acharya of
Sevayatan, became the Sadhu Sabhapati after
the death of Yogananda. He was also the
\shrama Swami of Karar Ashram, Puri until is Mahasamadhi. Swami Satyananda before his
~ath, nominated Swami Hariharananda Giri as
the Ashrama Swami of Puri Karat Ashram<l'
and also as the Sadhu Sabhapati.
Swami Hariharananda Giri Maharaj who.
is now the Acharya of Puri Karar Ashram, ~s
a Brahmachari, a master Kriyaban, a great
Yogi and Sanyasi. He has acquired a prominent
place as Yogiguru in Orissa and other parts of
India. He is also renewned as a great Yogi
outside India. I am quite hopeful that such a
renowned and realised Yogi can, uphold th e
tradition of the Guru~ as the Sadhu Sabhapati
( 9 )
of the Sadhu Sabha and will raise the status of Kriyayoga .
Srimata Yukteswar Giri Maharaj
earmarked four different days for the general session of the Satsanga Sabha. These are Maha
Visuba Sankranti, (vernal equinox) Dakhinayan
(Southern declination) Sankranti, Jalavisub
Sankranti and Utrayan Sankranti. The 22nd
March, the vernal equinox day, is the
founda-tation day of Puri Karar Ashram. Let the
Karar Asram, the fountain head of Yogada
Tradition, be a place of pilgrimage for all the Kriyabans of the world.
•
A t the H oly feet of Sw am ijee
Chittaranjan Das.
M.
AReader, S. C. S College, Puri.
The evening was calm and cloudy.
Occasional gusts of sea-breeze carried freshness
into the room. It was all quiet and serene
inside.
Some of the disciples were in deep
meditation. Divine calmness reigned all
over.
"It is very easy to go inward"- Baba broke the silence.
( 1 0 )
"It is not ?" He looked at me. The look
was penetrating; a divine intoxicating smile~
hovered'round his face.
"Can God be realised ?"Some one asked.
'H ow d o yo u defin e G od ?' It w as th e ~;ame Sc.ocrates-like question, Baba asked.
Sriptures are full of reference. He JS
one, but men of knowledg£ describe Him 111
many \vays.
But the problem is not that simple. By
reading the art of swimming in the books, no
one has become a swimmer. By sitting on the
embankment, you cannot catch fish. Life is
short and there are thousand:; of obstilcles.
What is to he done?
'Real isati on is Do t 811 intel1ectua 1
conviction, rationally and logically built-up. It is the experience and experience alone.
There was a jingle of freshness 1Il 8aba's
words.
'Those who see many, experience only
death. But those who see only one, see one
alone It is one without a second.'
'Are th ese nut j 'Jgg lcry of wo rd s?'
There is a note of doubt in the qqestioncr's
tone.
'When YOll re,dise God, you do not grow
four hands in place of two'-quipped Baba.
His smile was benign and divine. There was a
( 11
gleam of all-pervasive love and assurance in
his eyes. Those who have the opportunity to
go nearer, they know.
It is just like that oft-quoted sIoka of
Gita- "Yah pasyati -'1 pczsyati"
But how to know Him?
One has to go beyond mind. Kriyayoga is
the scientific technique of disciplining the
mind.
By knuwing that, you become that. The
test lies only in experienGe.
It is said that t he S elf i s b eyo nd the
mind. But it is said that the realisation is with
the mind- Monona manute, Manasa na matam and
10.anasai l'cdamaptav yam.
The :mind cJ.nnot think it; it cannot be
t ho ugh t o f by th e min d bu t th e mi nd a lon e can realise it.
"It appears to b2 a bundle of
contra-dictions", some one interjected. "You have to give your mind full brake."
Swamije'es voice was cIeilr and cat{?gorica1. What is that full brake? "Go to Parabastha---' t hose who do K riy a kn ow i t, yo u requ ire
practice. It is mind. devoid of thought· and
turned inward. You become only God then."
There was a rEi~n of silence in the room as if time stocd still.
When the room is d ark, a l amp is
necessary to illumine and eyes to recognise
( 1 2 )
there is no need of the lamp. It is enough that you turn your eyes towards the self luminous sun. Such is the case with the mind. To see the
object, the reflected lig ht of the mind is
required. To see God, it is enough that the mind is turned inward. Then the mind loses itself and the God, shines forth.
"God is so simple, just like Rice and Dal". There was a rin g of truth in the words o f Baba.
The room was surcharged with divine
calmness. We sat there at his feet, spell bound,
hearing the divine words pouring down as
the holy current of the Mother Ganges.
The needle of Your mind must always
point to the North, whatever may be the
nature of your work.
Nine long years have passed by at the holy feet of Baba. Baba's divine words have
reverberat ed do wn the corridors of my
consciousness through these years. They are
like the sounds of 'Anahata', ever rdreshing and ennobling.
Woods I have seen; they are dark and
deep. But there is a lure of adventure. Miles
I have Covere 1, but miles to go before I 'Sleep'. . T~is is no ordinary sleep. " Be a sleeping
chIld- lllnocent and divine-" Baba reminds
us. Do your Karma and watch the doer. Sweet are his words, divine is his touch.
OM TAT ~AT
•
l
• fS w a m i H a r i h a r a n a n d a :
A B urn ing
F l a n t e
Dr. Shishir Kumar Bose
Senior Resident Physician, Westwood Hospital, Beverley, E. Yorkshire, England.
A decade ago, when for the first time
I c ame face to face with Swamiji in his
neatly arranged small room of silence, my
heart was still throbbing with a copmlex of
fear which I had carried in my subconscious
mind since my childhood about Swamiji with
his black beard and, well-formed, tall body.
Of course I was drenched in sweat, not from
my fear, b ut d ue to th e scorchin g midd ay tropical sun outside, which had nearly exhau-sted me in my all morning walk of a spiritual pilgrimage in search of a Guru.
I quickly put to him three questions
on my spiritual enquiries as soon as he took
his eyes from me and switched the fan on to give me some relief.
"Swamiji, is there any realised saint after
Paramhamsa Yogananda bearing ,the Divine
flame of this mundane game to lift the hearts
of mankind to the heights we aspire for?"
The answer was ''Yes'' With
this I felt my spiritual thirst almost quenched. I h ad di scovered the fountain ' of bli ss. I
smiling to answer my further questions, but :finally asked to initiate 1 .1 1 e inK;rijyar"¥Rga to
~ealisc the truth. Swamiji inspired me, 'The
rusty Wire i",rusty so long it has not come in
cnnt:1ct with the Current of electricity, once
you plug in the rusty wire it is all powerful electricity.'
I had heard from a fri end of mine that
he bad seen visible l1ght emitting frolll
SWdmiji's body in his Glcditation. But I had the ego with the self claim of knowing the theory of Yoga, and so I a~reecl to take the initiation
on the condition that Swamiji would only
guide me as a teacher and I would accept
Paramhamsa Yogananda as the Guru existing
in mYi'eIf.
But the ignorance and vanity did not
last long. I still remember, Swamiji wrote in
the Septmber 1969 to me in London: 'The
log of wood IS simplv wood so long it has
not COme in contact wi~h fire of a lamp, the
whole ·wood burns as flame because the
wood has the fullest combustion in it.' But
I hadalready realised this truth before Swamiji
had 'already ignited the fire of Kundalini.
the serpent power, on the day of my ini
tia-tion to give f1:e the p2rceptia-tion of Divine
light. Liter on SwamiJi gave me a chance
with many friends of mine to visualise the blue
and golden coloured light emitting from his
body in meditation, and inspired others to
take this precious te:hnique of Kriya Yoga,
I
t f !l
I
I
( 15 )
. '
which can only complete man's spiritual
journey quickly and would enable him
to achieve tr~ three-fold development
of body, mind and soul. Swamiji gave us the
demonstration several times, going to the
pulselessness stage of his Nirbikalpa Samadhi
which as a student of medical science some
times puzzles my mind, But my conception of
Guruhood was complete by then with several
incidents in my life, when I realised. that
there was no difference between Swami Hariba·
rananda and Paramhamsa Yogananda and
other Gurus. For Swamiji's mortal frame is
the torch bearer, the Divine flame brought
forward from his Guru Paramahamsa
Yogana-nanda and Sri Yukteswar that lights thousands
of souls m the East and West. For
Swamiji's voice is no more limited to the Karar Ashram at the shore of Bay of Bengal. It has crossed the horizon of the Bay of Bengal and is now audible in the hearts of thousands
of seekers of truth in the West.
Working as an instrument in the hands
of my Guru I am sparked with joy when
Swamiii appears on sev€ral occaSIOns In my
life in the West, not only in tIte spiritual
assignment, he has entrusted to me, but also
in my daily activities.
Swamiji has turned in my life my best friend and my father and the clouds ~f childho?d
fear has vanished with the turmng of h]s
black beard to grey though the h~ir on his head are still black at the age even after seventy.
( 1 6 )
His youthful activities are the symbol of the undying spirit of man which are most inspi-ring to the youths of India and the W-est.
Blessing me with a long life once on my
birthday in 1968 Swamiji advised me to follow him to try to bridge the gap between the
East and the West. The foundation of
which task was laid by his Guru.
Param-hamsa Yogananda and whose burning flame
he is carrying non stop projecting the sparks of bliss and peace over the minds of thousands in the world to be awakened as universal flames of Divine light, to bring a total revolu-tion of mankind. This reminds me of one of the addresses by poet Tagore in England; ''The
monsoon clouds generated on the banks of the
Nile, fertilise the far distant shores of
the Ganges ... ideas may have to cross from the
eastern to western shores to find a welcome
in men's hearts and fulfil their promise. East
is East, and West is West, God forbid that it should be otherwise, but the twain must meet
in unity, peace and understanding. This
meeting will be all the more fruitful because
of their differences. It must lead both to
holy-wedlock before the common altar of
humanity."
In tho words of the Upanishad .
"r
amasu rna yotlrgarnaya"May the divine flame burn forever to take us form the darkness to light.
•
! JI
I
i
f
~ , ~I
I
Su prem e Y ,ogi
S w a n l i H a r i h ar an an d a G i r
i-T h e C o n qu er or o f D ea t h .
Dr. S. S. Chand, M. D.S.C.B. Medical College, Cuttack
" Doctor, please come quick, patient 'so
and so is gasping". This is the call, the nurse in charge of the ward sends out to the house physician on emergency duty. This happens in
all large hospitals anywhere in the world, at any time of the day and night. The doctor
concerned rushes in - sees that the patient is
making strenuous efforts to breath. He
examines the pulse, and feels that it is
feeble- examines the respiration and finds
it inadequate- and records the blood pressure
to be llJuch below the normal- he can h2.rdly
record it. He fires away urgent life saving
instructions to the nurse. The efficient nurse
carries out the instructions at the
double-several costly and life saving drugs are
injected into the veins.. Oxygen inhalation is
given at a certain rate. Some transient
improvement is felt. Subsequently the
condition further deteriorates. The horse is
too tired to be stimulated
by
whipping. The'( 18 )
gasp or two per minute and that too ceases.
The bl08d pressure cannot be recorded.
On auscultation of the heart - the lub dup is
hesitant and feeble It threatens to :stop and
actually stops. Vigorous action is started by
the doctor - external cardiac massage,
artifical respiration and injecting very potent
drugs directly into the heart. This massage
and artificiC11 respiration is cC1rried out for
twenty to thirty minutes and is discontinued
when the ,heart cannot be revived, nor the
respiration reinstituted. The doctor defeated
in the battle against death writes down
his report in the case sheet of the patient: "Attended the case. Patient is seen in
SUCQ and such condition, such and such drugs
administered and such and such measures
taken". Ultimately "The pulse could not be
felt, respiration stopped, heart, sounds absent,
the patient could not be revived - hence
declared dead due to such and such cause".
The above phenomenon and statement
will prove erroneous in case of Swami
Hariharananda Giriji Maharaj. Here death has
been defeated and overwhelmed. Many of his
disciples including the author had the
opportunity of witnessing the pulseless and
respiration -less st3te of ~wamiji, not only tor
few minutes but for few hours at a stretch.
One such incident will be described here for
the benefit of the readers,
( 1 9 )
One evening in the Puri Karar Ashram
we were sitting with Gurudev in the
meditation hall. I was sitting on his right and
a gentleman from Gwalior Sidhoji K. Shitole
was on his left. About fifteen to twenty
disciples were sitting in two rows. The light
was dim. A discussion on Nirvikalpa and
Savikalpa Samadhi was going on, Gurudev
asked me to hold his right hand and feel his pulse and the left gand was held by the other gentJeman. He instructed us to meditate
deeply when Ihe pulse stops.
I placed my left palpating fingers over
his right radial pulse and supr;orted his hand with my right hand. Gurudev closed hi:; eyes
and sat in meditation. He took one deep
inhalation and then exhaled. After 2 or 3 such
inhalations the pulse abruptly stopped.
In the other hand also the pulse could
not be felt. The respiratory movements of
chest and abdomen were absent. We were not prepared for such an event. We had previously
heard that such things are possible Ibut never
had such an experience. We felt nervous and
were thinking of our line of action, Suddenly
it flashed in our mind that Gurudev is a
Siddha Yogi and God-realised person. At the
moment he was immersed in Nirvikalpa
Samadhi and that no harm would occur.
As we were not prepared we did not
( 2 0 ) ( 2 0 ) In
Inve ve eqequiuipmpmenents ts fofor r elelecectrtrococarardidiogograraphphy,y, he
hencnce e ththesese e cocoululd d nonot t be be dodonene. . WWe plae placeced d ou
our r eaear r on on hihis s prprececorordidium um anand? d? cocoululd hed hear ar n
no o ssoou nu nd d aat t aal ll l. . N eN eiit ht heer r tthhe e lluub d ub d up o f p o f tth eh e he
hearart t nonor the rustr the rustlinling g sosound of bund of brereatathinhing g cocould uld be
be heard. heard. His His body body was was completely completely relaxed relaxed an
and d wawas s leleananining g on thon the e wawall all and wnd was as papartrtlyly su
suppopportrted ed by by BhaBhaktiktibabbaba. a. ThThougough h we prewe presesentented d a
a bobold frld fronont, t, sosome ame anxnxieiety ty wawas s lulurkrkining g in oin our ur m
miinnd . d . WWe e mmeeddi ti taatte d e d aan d n d ddi d i d A jA jaap ap aa a ]]aappaa.. We
We susucccceeeededed d in in enenjojoyiying ng a a brbrieief f peperrioiod d of of de
deep medep medititatatioion. n. It oIt occccurured ed to uto us ts thahat t we we hahad d tto o b rb ri ni ng g h ih im m ddo wo wn n tto o tth e h e eeaarrt ht hl y l y ppl al anne o f e o f co
consnsciciouousnsnesess. s. So So we we shshooook k hihis hs hanand d anand armd arm vi
vigogororomlmly y anand d as as ththerere e wawas no res no respspononse se shshooook k hi
his s hahand nd viviololenentltly. y. No reNo respspononsese. . MoMorre e ththanan ha
half an lf an hohour ur hahas alrs alreaeady dy passpasseded. . We We ututteterered d hi
his s naname me anand d sosome mame mantntrrasas. . No No rresespoponsnse.e. Hi
His arms arms wers were e 3h3hakaken vioen violelentntly ly anand d fefeet et anand d le
legs gs ,v,verere e mamassssagaged ed vivigogororoususlyly. . No reNo respspononsese aabbssool ul ut et ellyy. . NNeea ra rlly y aan n h oh ouur r pp2 .2 .sssseed . Od . Ou r u r fe
feelelinings gs amamouountnted ed to to papaninic. c. A A fafainint t chchokokiningg so
sounund d cacamme e ffrorom m hihis s ththrroaoat. t. No No pupulslse e yeyet.t. Mor
More e shshakiaking ng and moand more re mamassssagiaging ng was was cacarrrried ied ou
out. A lit. A littttle le loloududer er chchokokining g sosounund d cacame me frfromom hi
his ths throroatat. . AnAnd d onone to e to twtwo o pupulslse e bebeatats s cocoululd d be
be felt felt at at the the wrist. wrist. We We w"ited w"ited in in tensetense exp
expectectatiation. on. ThThen en thrthree ee or for four iour irrrreguegular lar pulpulsese beats
beats came came and and went. went. At At intervals intervals of of 22 toto 33 minl:4.tes
minl:4.tesSESEver ver al ral runs uns of of reregugular lar anand d irirreregulgular ar
pulse
pulse came came and and went.went.
12 12 L L ))
A f
A ftteer r aabbo uo ut t aan n h oh ouur t hr t he e ppu lu lsse e ccaammee re
regugulalarlrly y anand d ststrorongnglyly. . BrBreaeaththining g cocoululd d bebe de
detetectcteded. . BuBut t GuGururudedev v wawas s inintetensnselely y ququieiett an
and d wawas obli s obli viovious us of hof his suris surroroundundinging. . ThThe e liglightht wa
was s swswititchched ed onon. . He He \V\Vasas 1 1 < 2 a n 1 ,1 :< 2 a n 1 ,1 :11;;agaagainsinst t thethe
wa
wall with ll with his lhis limimbs and body bs and body rerelalaxed xed and limand limp.p. He spok
He spoke fee few w worwords and ds and enqenquiruired ed whewhere re he whe wasas,, wh
who weo were re tatalklkining g to to hihim. m. ThThen en he he rereluluctctanant] t] yy op
openened his ed his eyeyc~c~. . 1010okok2d 2d ararouound nd anand d bebecacameme hi
his us ususual al seself aglf ag:l:linin. \. \;Vc ;Vc nonotiticeced d ththat at he he wawass ma
markrkededly ly ininvivigogorarateted. d. HiHis s ususuaualllly y brbrilillilianantt ey
eyes es spspararklkled ed anand d shshonone e momore re brbrilillilianantltly.y. \;
\;VoVordrds s or proor profofounund d wisdwisdom om aaaad d knknowowleledgdgee ccaamme e oou t u t o f h io f h im m i n i n tto ro rrreennt 3t 3. . H e wa s H e wa s mmoorree ch
cheeeerfrful ul anand d seseememed ed momore re inintetensnselely y ffulull l of of li
lifefe. He . He gogot t up up anand d prepaHJ prepaHJ tCJtCJ 12C1\'c 12C1\'cthe the hahall.ll. \V
\Ve pre prosostrtratated ed ouoursrsdvdves es at biat bis s hoholy ly fefeet et anand d prayed
prayed for for Gurukripa.Gurukripa. Th
This phenis phenomomenoenon n is is beybeyond ond memedidical cal and and ra
ratitiononal al scscieientntifific ic exexplplananJtJtioionsns. . It It is nis not aot ann eennd d iin n iittsseellff. . IIt t iis o ns o nlly y a a bbyypprroodduucct t oof f aa process
process in in whIch whIch the the indi indi vidual vidual soulsoul vol
voluntuntararilily y by by scscieientintifific c memethothods ds ririseses s ababoveove an
animimalalitity y anand rad ratitiononalalitity. y. He He rrisises es ababovovee di
divivininity ty alalso so anand d mmerergeges s wiwith th ththe e susuprprememee sou
soul, Pl, Pararamamatmatman an or Goor God and d and becbecomomes es intintenensese bliss
bliss i.i. e.e. Sat _ Sat _ ChChit it - A- Ananandnda. a. O£O£t(t(~n we ~n we asask k
Gu
Gururudedev v ababouout t hihis exs expeperirienence ce in in susuch a ch a ststatate.e. He
He sasays thys that at inintetensnselely y dazzdazzliling ng lilighght t flfloooodsds an
and d oveover-r-whewhelmlms s the the coacoascsciouiousnesnessss. . No No trtracace·e· of
( ( 2 2 :2 : 2 )) v
vaaccuuuum m ..''""ll..n' ' nd nd nrr,,ttll''« ,J,J lln! lln!5 « 5 ex!ex!. . ttS :3S :3 ex excecept pt t t le mo11le mostst in
intetensnse. e. llllndndesescrcribibabable le anand d ununfafaththomomabablele Bl
Blisiss, s, (A(An~n~mdmda)a). . FrFrom om susuch ch blblisiss s onone e nenevever r '.van
'.vants ts to to be sep;1ratbe sep;1rated.ed. Ac
Accocorrdiding ng to to mmededicical al anand d :o:ocicienentitifificc de
defifinitnitioions ns GuGururudedev'v's s bobody ady and mind mind nd wewerere 111111
a s
a sttaatte e oof d ef d eaatthh, , i ni ntto o wwhhiicch h hhe e een tn teerreed d vo
voluluntantaririly. ly. AnAnd d mimiraracuculoloususly ly (t(thohough ugh vovolun lun--ta
taririlyly) ) hihis s pupulslse. e. rerespspiriratatioion n etetc. c. cacame me b:b:1c1ck.k. Mo
Morereovover er he he wawas s rerejuvjuvininatated ed by by the the prprococesess.s. He
He cacalllled on Loed on Lord rd YaYamma, a, wewent nt bebeyoyond nd hihimm,, me
mergrged ed himhimseself lf in Goin God. Hd. He. e. bebecacame me GoGod, d, whwhoo is Ma
is Mahahakakala la anand d ththen desen des~e~endnded ed dodown wn frfromom tha
that t highhighest est thrthrone one of tof the he spispirit rit or Paor Paramramatmatmanan fo
for r ththe e bebenenefifit t of of mamanknkinind. d. He He hahas s bebecocomeme M rutyunjaya.
M rutyunjaya.
"Gu
"Gururrurmacmaclhylhyc c SthSthito ito ViSViSlliallia Vi
Vi5w5wamamadadhvhve e StSthithito o GuGururu GurUT
GurUTviswa jVamastu bhviswa jVamastu bh VamVam VZswa
VZswagunaH gunaH lVamalVamamyahamyahamm Na
Na GuyoradhikanGuyoradhikan N
N a a GuroradhikamGuroradhikam N
N a a Guroradh!kamGuroradh!kam Gur
Guru u KriKripahpahi i KevKevalaalam." m."
••
T h e G u r u i n H a r i h a r a n a n d a
T h e G u r u i n H a r i h a r a n a n d a
Premananda
Premananda Tripathy, Tripathy,
Bhubaneswar. Bhubaneswar.
Gu
Guru ru is is ththe e scscioion of n of GoGod. d. He is iHe is in n GoGod'd'ss li
linene. . NoNotwtwitithshstatandndining g his omhis omniniprpresesenence ce GoGod d plants
plants Him Him in in Guru Guru in in a a more more concentrated concentrated m
manannener r ththan an gegeneneraralllly. y. CoCoununtltlesess s rrayays s of of eennlliigghht et en mn meennt t eemmaan an atte e ffrroom m tthhe e G uG urru u ttoo vi
vibrbratate e anand d illillumumine ine a ma mililliolion n asaspepect ct of of huhumamann mi
mind and nd and hehearart. t. He iHe is s ththe e shsheeeet-t-ananchchor or in allin all ttiimmees s oof nf neeeedd. . MMoosst t ppoowweerrffuull, , tthhoouugghh iimmppeerrcceeppttiibbllee, , iinnfflluueennccees s oof f tthhe e GGuurruu permeate
permeate the the lives lives of of human human beings beings toto co
compmpleleteltely y trtranansfsfororm m ththem em in coin coururse se of tof timime.e. Gu
Guru is ru is ththe e pepersrsononal al GoGod to d to ththosose e whwhoo bow
bow to to his his discipline. discipline. He He is is the the incarnationincarnation of
of GoGod. Id. It is t is ononly naly natuturaral l ththat at GuGuru ru is is gigivevenn th
the e exexalalteted d plplacace the that at he dhe desesererveves, s, in in huhumamann evolution.
evolution. S
Swawami mi HaHarrihihararananananda da hahas s veverry y ffirirmm,, but
but at at the the same same time, time, liberal liberal views views on on thethe
II
ro
role ole of f GuGurru. u. He He hoholdlds thas that t it iit is s ththe e duduty ty of of th
the e GuGurru u to to tatake ke ththe dise disciciplple e on thon the e papath th of of progress
progress as as quikly quikly as as possible possible keeping keeping in in viewview hi
his pas passt t evevololututioion n aand nd ththe e prpreseseent nt ststagage of e of hi
his Ss Sadadhahanana. . OnOnce the ce the disdiscipciple apprle approaoachch~ ~ thethe Gu
Guru ru anand trusd trusts ts hihimsmself elf to hto his is cacarere, , ththe e enentitirere re
( ( 22''1 1 ))
tthhe e ddiisscciipplle e rreesstts s wwiitth h tthhe e GGuurruu. . To To hhiimm sp
spiriiritutual al proprogrgress ess memeanans s simsimulultataneneouous s dedevevelolop- p-m
meennt t oof bf booddyy, , miinmnd d aannd d ssoouull. . TThhe e GGuurruu th
thereereforfore. e. tatakekes s ththe hcae hcaviviest est buburderden n imimagagininabablele w
whheen n hhe e tatakkees s oonn J.J. dIdIscisciplple. e. FoFor, r, wiwithth itit,, hehe
bin
binds ds himhimself self to to the the di scordi scordandant t chochords rds whiwhich,ch, di
diatatononicicalallyly, , mamake foke for r or or mmar thar the e prprogogreress ss of of the
the discdiscipleiple..
Th
The e didiststanance ce to be co'to be co'/c/cIcIcd d by thby the e tataugughtht
IS
IS vvaast st bbeefoforre e hhe e rereaacchhees s aannyywwhheerre e iin n tthhee ne
neigighbhbouourhrhooood d of of ththe e teateachcherer. . It iIt is s a pa prorocecessss o
of sf slolow w trtrududgiging ng in in mmosost t cacaseses. s. PPacace e mmaay; bey; be ffaasstteer r ddeeppeennddiinng g oon n iinntteennssiitty y oof f ddeessiirree.. Sw
Swamamijiji i hoholdlds s ththat at ththe e teteacachehersrs' ' jojob b is is to to tutunene th
the e mimind nd of of ththe e didiscscipiple le CoCod- d- \v\varard. d. ThTherere e araree hu
hundndreredds s oof f cecentntreres s of of rerececeptptioion n aand nd trtranans- s-m
misissision on in in huhumman an mminind d anand the d the GGururu u is is to sto soo tr
traiain n ththe e tataugught ht ththat at he rehe remmaiains ns coconnststaantntlyly ori
orienentatateted d towtow;tr;trelS elS GoGod d hkhke- e- the the momoonon-ro-rockcketet to
towawardrds s ththe moe moonon. \V. \Vi::i::h h ovoverer-al-all l ororienientattationion o
of mf minind d ttoowwaardrds s HHimim, , hhe e is is yyeet t tto peo perrfoforrmm al
all acl acts of ts of dadailily y lilifefe. . as as if if hahalflf-o-opepen n anand hald hal£- £-cl
closeosed. d. As suAs suchch, , GuGuru'ru's s jojob remab remainins s ununfinfinishished ed un
unleless ss ththe die discscipiplilinened d swswititchchining g onon-a-andnd-o-off ff of of th
the e raradidio-o-mminind d is suis succcceessssfufulllly y papasssseed d on byon by hi
him m to the to the didisciscipleple..
S
Swwaammiijji i ddwweelllls s oon n tthhe e KKrriiyyaa- - YYooggaa phil
philosoposophy hy like like a a MaMasterster-M-Mindind. . His His appapproaroachch iis s so loso lovviinng g tthhaat t ththe e mminind d bbeeccoommees s sseet t aannd d tu
tunened d wiwiththouout t efeffofortrt'. '. HHe ae advdvococatates es ththe mose mostt
II
II
( 2 5 ) ( 2 5 )
un
unororththododox ox anand d nonormrmal al waway oy of f lilifefe. . SaSannnnyayass wi
with th a a KKauaupipinn inin t the he ususuaual l sesensnse e is is nnot thot thee si
sinne e qquua a nnoon n fofor r spspiriritituuaal l aaddvvaanncceemmeenn.t.t.. G
Grarantntining g ththe e dedesisirere, , SwaSwammijiji i sasaysys, , a ma manan 111111
or
ordidinanary ry lilife fe cacan n go as go as hihigh as agh as anynybobodydy. . HHereree on
one e thithinn66 hohowewevever r is a is a mmusust. t. It is aIt is an attn attititududee b
b 11
o
of f mmiinnd d wwhhiicch h ssaayys s tthhaat t wwhhiille e yyoou u ddo o ttnnee w
woork rk (K(Krri) i) yyoou u shshoouuld ld wawatctch h ththe e OOnnee, , tthhee D
Dooeer (Yr (Yaa) ) wwhho o ddooees s tthhe e wwoork rk ththrorouu~~h h yyoouu.. IIf tf thhiis s bbaassicictteenneet t iis s hheeld ld ccoonnststaannttly ly ddeeaar r ttoo he
hearart. t. lilife fe bebecocommes es eaeasisier er anand prd progogreress ss mmucuchh faster.
faster. O
Onne e flofloaatts s oon n aan n oocceeaan n oof f sisimmppliliccitityy w
whihile le tatalklkining g to to ththe e SwaSwammijiji. i. SSimimplpleer r ththan an aa c
chhiildld, , hhe e ddiiscscaardrds s 21211 1 eeggooiism sm iin n tatallkkiinng g ttoo w
whohoeevever r cocommes es to to hihimm. . HHe e dodoes nes not bot belelieieveve in
in mamainintataininining g an an arartitifificicial al didiststanance ce bebetwtweeeenn him
him andand hhiis s fofolllolowweerr. . HHiis s rraarerest st ggiift ft is tois to co
conjnjurure e up up eexaxact ct sisimmililes es trtroom m daday y to to dday lay lififee a
annd d ppuut t tthheem m in in ssuucch h aapppproropprriaiatte e mmaannnneer r th
that at ththe spe spiriritituaual l exexpeperirienenceces s to to wwhihich ch ththeyey are like
are likenened d cocome me wiwiththin in onone'e's s cocompmprerehehensinsionon.. W
Whhilile e in in PPuuri ri AAshshraramm, , SSwwaammiiji ji hhaad d aa pre
pre-vis-vision ion of of the the paspassing sing awaaway y of of his his belbeloveoved d m
mooththeer r sosomme e hhoouurs rs bbeefoforre e titimmee. . WWhheen n ththee m
meessssaagge e wwaas s ccoonnvveeyyeed d to to hhiim m foforrmmaallly ly hhee of
offeferered d hihis s p:p:ayayerers s for for ththe de dGGPPlIlIteted d sosoul inul in qu
quieietetest st popossssibible le mmanannener r to the to the asastotoninishshmmenentt of
of ththe e pepeopople le ararououndnd. . SwSwamamijiji i wowoululd d coconsnsta ta--nt
ntly rely remminind d eveverery-y-bobody dy ththat at JiJife fe anand ded deaathth a
