(Excerpts from Rishi Prasad – Issue 193_January, 2009)

They Alone Know their Spontaneous State

(Excerpts from the satsang of Pujya Bapuji)
Once a Pundit went to Raman Maharishi and in the course of conversation, put a
question to him. Raman Maharishi answered it. He put another question and
Maharishi answered that too. To make an impression on people sitting there, he put
yet another question. This angered Raman Maharishi. ‘What do you mean,
Pundit?’ He picked up a staff. The Pundit ran out of fear and Maharishi chased
him! People were surprised no end. Maharishi chased him for quite some distance
and then came back.
The very next moment he was calm and composed and blissful as before. How
spontaneous is the life of saints! The renowned writer Paul Brunton was very
intelligent. He wrote, ‘How spontaneous is he has attained to! What spontaneity!’
‘What will the people say? What will they think about me?’ – They don’t bother.
‘Nanak speaks spontaneously with intuitive ease.’ There is neither attachment nor
aversion in the hearts of those great souls. They lead a spontaneous life.
Once in Saharanpur, some Sanchalak (manager) acted carelessly and thereby
caused some disorder in management of crowds. I admonished the Sanchalak and
gave him mild punishment. The media showed wise sense and next day papers
carried the news with comments like, ‘Bapuji took a Sanchalak to task. Bapuji’s
impartiality and efficient handling ensures pin-drop silence in the satsang and
prevents disorders. Bapuji is not only a saint, he is farsighted as well.’
Had the concerned writer or the reporters been evil minded, they could have said,
‘Raman Maharishi shouldn’t have lost his temper or so and so saint shouldn’t have
done like this…’ in fact, only those can lose or keep from losing their temper, who
have ego (which may keep cool or lose temper) in the first place. Self-reposed saints
have no personal ego. They are natural and spontaneous in behavior. ‘Nanak speaks
spontaneously.’
The Lord says in the Gita:
‘One should not abandon, O Arjuna, the duty to which one is born, though faulty.’
(The Gita: 18.48)
The enlightened one only appears to be engaged in faulty actions. He simply lets it
go spontaneously. Hanumanji was being punished by Ravana’s men in Lanka. They
were wrapping cloth on his tail (for burning). Hanumanji says, ‘Ok carry on; wrap
the cloth!’ Then they soaked it with oil. Hanumanji said, ‘Fine, go on.’ And then he
set fire to Lanka. Those with a SÍttvic mindset take it as Hanumanji’s acumen and
fun-game but those, who are Ravana’s devotees and Lord Rama’s detractors, will
criticise Hanumanji. So how is this world? It is the reflection of your mental
outlook. If you have a godly or virtuous outlook, you will find virtue; and if you
have a demoniacal outlook, you will see vices all around. How a photograph looks
depends a great deal on the angle from which the photo is taken.
…..(Read full article in Rishi Prasad magazine).

Search in Your Own Home

- Pujya Bapuji
Sufis relate a parable. A farmer was going to his farms for keeping a watch early in
the morning. He found a bundle lying on the way. He opened it and found that it
contained what he thought pebbles and stones. He picked up the bundle and took it
to his farm. There was a river flowing by the side of the farm. He started hurling the
‘pebbles’ in the river with a catapult. A jeweller came to bathe in the river. He
picked up a ‘pebble’ while bathing. He was surprised no end for it was a diamond.
He went to the man who was throwing diamonds taking them to be stones. Only one
jewel was left with him.
The jeweller said, “Stupid! What are you doing? You are catapulting diamonds into
the river!”
The fellow asked, “What is a diamond?”
“Give it to me; I will give you fifty rupees for it.”
The man became suspicious. He said, “Fifty rupees? It should be worth more.”
“Ok, I will give a hundred rupees.”
“I will get it priced in the market.”
“Ok, take two hundred rupees.”
Finally, the jeweller took the diamond for Rs.1100. The man took the money and
gave the diamond. But there was no end to his sorrow and lamentation. He started
wailing, ‘Alas! I have thrown away diamonds mistaking them for stones and so
many of them! How foolish I am!’ We are more foolish than that farmer. We are
Atman, in substance one and the same as the Supreme Lord, the Existence-
Knowledge-Bliss Absolute. We are equals of Lord Brahma, Lord Vishnu and Lord
Shiva, superior to the state of 330 million gods. But we are living like animals.
Fathering Tom, Dick and Harry! Then we spend our entire lives on bringing them
up till death deprives us of all we have accumulated as ‘mine’. There isn’t even an
iota of difference between you and Lord Shiva, Lord Brahma, Lord Krishna, Shri
Ramakrishna Paramhans, Sain Lilashahji or Sant Asaram Bapu.
The Lord says: ‘I am the Atman, O Arjuna, seated in the hearts of all beings!’ (The
Gita: 10.20)
But we are begging from Lord Krishna, Lord Rama, the Mother and sundry gods to
be merciful to us!
With Love You can Overpower the Lord What to Speak of
Man?
(Excerpts from the satsang of Pujya Bapuji)
Abdul Rahim Khan-khana was one of the nine gems of Akbar’s court. In a sway, he
was the king of his kingdom. He was very kind-hearted, which is the literal meaning
of ‘Rahim’. Though being a Muslim, he believed in Lord Krishna as his presiding
Deity.
This incident relates to the year 1593AD. Akbar sent him to southern India for
expansion of the empire. He fought a battle with a king there. That king was
defeated in battle. The defeated king sent a message to Rahim, ‘Let us be friends.
Accept my invitation to have dinner with me at my home.’
One whose heart is full of love and devotion doesn’t like to increase power by
embellishing his ego. Rahim’s heart was full of devotion for Lord Krishna.
Therefore, he accepted the invitation seeking to foster mutual love and respect. He
left for the king’s place to dine accompanied by his bodyguard. At the gate of the
castle there was a boy standing. He said, “Stop! Where are you going?”
“To dine at the king’s palace.”
“Don’t go there; go back.” “Boy! You want me to go back? You are of an immature
mind. I have given a word to my friend.”
“Even then, don’t go.”
“How dare you talk in this manner?
And why should I take advice from a small boy I don’t know. I don’t accept all the
advice given to me even by my ministers.” The boy was bent on doing all in his
power in order to dissuade Rahim from going, which greatly surprised him. He said,
“Why are you so insistent that I should not go to dine at the king’s place? The king
has extended a hand of friendship and I should take it as such.”
“Be that as it may, I tell you not to go to dine there. The king has added poison to
the food to be served to you.”
“What?”
“Yes.”
“I have given a word. Shall I swallow my words believing the talks of a child?”
“Even if you have to go back on your promise, don’t go to dine. Why do you invite
your death?”
Rahim replied,
“Without respect, even if somebody offers me divine nectar, I do not like it. On the
contrary, if one gives me even poison with love and respect, I will prefer to take
it and die. The king has extended a hand of friendship. Let him give me poison if
he wants to, I will go.”
“What do you mean by ‘I will go’? I have told you not to go.”
“O boy! How can you order me so authoritatively? I will not obey your
command.”
“Why not? You will have to obey what I say.”
“A small stranger child insisting Rahim should obey him! Well, tell me why I should
do that? Are you my Beloved Lord Krishna that I should go back on my promise
and agree to your advice?”…(Read full article in Rishi Prasad magazine).

The Significance and Glory of the Month of Magh

(Magh Month: 11 January to 9 February)
th th

Describing the significance and glory of the month of Magh it is said that Lord Sri
Hari is not pleased so much by observance of pious vows, charities and tapasyÍ as
He is just by taking a bath in the Brahmamuhurta (the period of two and a half
hours before sunrise) in the month of Magh. Therefore everybody should take bath
in the Brahmamuhurta in the month of Magh so as to get delivered of sins and to be
blessed with love for the Lord. The bathing for the month of Magh starts from the
Purnima of the month of Pausha.
The peculiar quality of the month of Magh is that in this month, all the water is
equivalent to the water of Ganga. Every day of this month is a festival. If because of
weakness one is unable to take a vow of taking bath in the Brahmamuhurta in the
whole of the month of Magh, the scriptures allow that such a vow should be taken
for three days or at least for one day. Bath, charity, fasting and worship in this
month is highly rewarding.
The Ekadashi of Magh (falling on 21 January) is known as ‘Shatatila Ekadashi’.
st

Donating black sesame seeds and black cow on this day is considered to be of great
religious merit. Taking a bath with water mixed with sesame seeds, smearing
sesame unguent, fire sacrifice with sesame seeds as oblation, drinking water
mixed with sesame seeds, eating sesame seeds and donating
sesame seeds – these six things are destroyers of sin.
The Amavasya of Magh (no Moon day falling on 26 of January) is known as ‘Mauni
th

Amavasya’. Keeping silent or conducting oneself like a sage on this pious day
along with taking bath and giving charities is full of great religious merit. If, as is
happening this year, the ‘Mauni Amavasya’ falls on Monday, it is full of so much
religious merit as is difficult to attain even for gods because all the holy places on
the earth and in the heavens – Ganga, Pushkar etc. – afford particularly great
religious merit for japa, meditation and worship on a Monday Amavasya.
Amavasya on Monday, seventh lunar day on Sunday, fourth lunar day on Tuesday,
eighth lunar day on Wednesday – these four days are equivalent to solar eclipse.
Taking bath, giving charities and performing ShrÍddha on these days affords
inexhaustible religious merit.
The fifth lunar day of bright fortnight of Magh (Vasant Panchami) is believed to be
the manifestation-day of Ma Saraswati. One should worship Ma Saraswati in the
morning on this day (31 January). Ma Saraswati is believed to reside in the books
st

and pens as well. Therefore, these articles too are worshipped on this day.
The seventh lunar day of bright fortnight of Magh (2 February) is known as
nd

‘Achala Saptami’. One should take only one meal on the sixth lunar day and should
take bath before sunrise on the seventh. This destroys sins and affords
handsomeness, happiness, good fortune and good spiritual state.
That way, each day of Magh is pious; yet the Magh Purnima (9 February) is
th

highly significant. Worship of the Lord, ShrÍddha and charities performed on this
day after ablutions is of great religious merit. One performing puja of Lord Shiva
in prescribed manner attains religious merit equal to that from performing an
ashwamedha yajna and finds a place in Lord Vishnu’s abode.
Giving away of sesame seeds, cotton clothes, blankets, jewels, turbans and shoes etc.
as per one’s capacity on the Magh Purnima affords one happiness and a place in the
heavens. According to Matsya Purana, one who donates Brahma-Vaivarta Purana
on this day attains to the abode of Lord
Brahma. _

The Method of Manifesting God

(Excerpts from the satsang of Pujya Bapuji)
Eminent western thinkers and philosophers of the intellectual class have admitted
the rationality of the non-dualism of Indian philosophy that there is One reality, the
Supreme Self abiding in the hearts of many persons and objects having different
names and forms but… But what is the method by which Indians compel the
Omnipotent One, the Supreme Lord of the Universe, the Supreme Being to become
a small child, dance for the sake of a bowl of buttermilk, cry for a lost wife, for a
dying brother, laugh, play, cry, sing, dance and tend the cows? How is it that they
are able to get the Supreme Brahman become a child, a friend, a charioteer? The
Supreme Being is driving Arjuna’s chariot! He appears in King Kamsa’s cell in His
divine four-armed form but Vasudeva and Devaki say, ‘Lord! You had promised to
come as a child. How can we fondle you in this form? How shall we get the joy of
loving you like a son?’ He immediately responds by becoming a crying newborn
baby. What is this technique that the Indians have?
This is an enigma for western philosophers. ‘Their philosophy, their scriptures,
Upanishads and Vedas etc. are all ok; it is intelligible to us,’ they say, ‘but what do
they have that makes God incarnate, dance with them, eat with them and tend cows
with them? What technique is this? Yes Indians! What technique is this?’…(Read
full article in Rishi Prasad magazine).

India: What can it teach us?

 Prof. Max Muller
If I were to look over the whole world to find out the country most richly endowed
with all the wealth, power, and beauty that nature can bestow—in some parts a very
paradise on earth—I should point to India. If I were asked under what sky the
human mind has most fully developed some of its choicest gifts, has most deeply
pondered on the greatest problems of life, and has found solutions of some of them
which well deserve the attention even of those who have studied Plato and Kant—
I should point to India. And if I were to ask myself from what literature we, here in
Europe, we who have been nurtured almost exclusively on the thoughts of Greeks
and Romans, and of one Semitic race, the Jewish, may draw that corrective which is
most wanted in order to make our inner life more perfect, more comprehensive,
more universal, in fact more truly human, a life, not for this life only, but a
transfigured and eternal life—again I should point to India.
I know you will be surprised to hear me say this. I know that more particularly
those who have spent many years of active life in Calcutta, or Bombay, or Madras,
will be horror-struck at the idea that the humanity they meet with there, whether in
the bazaars or in the courts of justice, or in socalled native society, should be able to
teach us any lessons.
You will find yourselves everywhere in India between an immense past and
an immense future, with opportunities such as the old world could but seldom, if
ever, offer you. Take any of the burning questions of the day-popular education,
higher education, parliamentary representation, codification of laws, finance,
emigration, poorlaw; and whether you have anything to teach and to try, or
anything to observe and to learn, India will supply you with a laboratory such as
exists nowhere else.
In the study of the history of the human mind, in the study of ourselves, of our true
selves, India occupies a place second to no other country. Whatever sphere of the
human mind you may select for your special
study, whether it be language, or religion, or mythology, or philosophy, whether it
be laws or customs, primitive art or primitive science, everywhere, you have to
go to India, whether you like it or not, because
some of the most valuable and most instructive materials in the history of man are
treasured up in India, and in India only. _
Problems are Means to Development
(Excerpts from the satsang of Pujya Bapuji)
If one has a higher philosophical outlook in life, one can march forward
trampling all kinds of problems. There is no problem or trouble in the world which
cannot be utilized as a means to your development. Be certain that every problem
and trouble coming your way is a means to your development. One who does not
come across any problem or trouble in his life can never make progress. But if you
become fearful, you will take wrong decisions and the problems will get the better of
you. Find solutions to the problems, make right use of them and march forward. If
you get success and happiness, share it with others and have the joy of benevolence;
save yourself from attachment and dependence.

Problems outwardly look like poison, but they

contain the nectar of development within. There has
been no saint or renowned person who has not had
problems in his life, who has not faced opposition.
One finds a host of problems in the life of Lord Rama as well as in that of Lord
Krishna. Even before Lord Krishna was born, the prophecy of his birth caused his
parents imprisonment. Immediately after being born, he was taken to somebody
else’s house. What a big problem! On the sixth day, Putana came with poison on her
breasts. This was followed by the demons Shakatasur, Dhenukasur, Aghasur,
Bakasur etc. who were coming to kill him. Struggling against these problems head
on, by the time He reached seventeen years of age, Lord Krishna had become very
strong. Lord Rama had to go into exile for fourteen years and had to face many
other problems as well. One shouldn’t become worried in the face of problems, nor
should one flee from them. Worse still is to feel miserable and curse oneself.
Problems and troubles come to rid us of attachment and carelessness. If you have
met with failure on account of your carelessness, get rid of that carelessness. If you
fall ill because of your weakness for certain foods or because of taking unwholesome
food, it is suggestive of your carelessness in the matter of food. You generally fall ill
out of the weakness for taste, you overeat or eat late in the night or eat foods
unsuitable to your constitution.
Similarly, you meet with failure in other matters when you undertake a task without
giving due consideration to your objective, your capabilities, and your strength. One
should take one’s aptitude, one’s abilities and one’s means into account before fixing
one’s goal, then undertake it with a firm
determination to accomplish the task. _

Days that bestow imperishable fruits

According to the Skanda Purana, the New-moon day of the month of Magha
(26 January 2009) is the first day of Dvapar Yuga while according to the
th

Bhavishya Purana, the full moon day of the month of Magha (9 February 2009) is
th

the first day of Kaliyuga. These are called Yugadi Tithis. Charity, homa, japa
and meditation practised on these days, bestow imperishable fruits. Hence, avail
yourselves of their benefits.

Many Men Many Minds

(Excerpts from the satsang of Param Pujya Bapuji)
Jivas experience misery due to ignorance about their Self. Just as there is no forest
in the sky nor heat in the lunar realm so also is there no body or senses in the
Atman. All the jivas are Atman. Hidden in a seed is the existence of a tree and vice
versa. Similarly, the jiva exists in God and vice-versa. However, the jiva is miserable
for want of this knowledge. The chitta or mind-stuff exists in the Atman and the
Atman exists in the mind-stuff, just as a seed is hidden in a tree and tree in a seed.
Just as it is impossible to squeeze oil out of sand; for the son of a barren woman to
beget a child or to press the sky under the armpit, so also is it impossible for
anybody to become free from all bondages without Selfknowledge. Once one attains
knowledge of and gets established in the Self, he remains blissful in his Self,
irrespective of whether he is engaged in activity or remains absorbed in samadhi,
whether he delivers precepts or remains silent. He may then rule as a king while
being reposed in his Self at the same time. Suppose there are ten people sleeping in
a hall. Everyone sees a different dream, and believes it to be true accordingly.
Similarly, in the waking state everyone takes his own perception to be true.
Some people went for a walk in a forest. They heard a partridge singing something.
One of them, a vegetable vendor, was asked, “What is the partridge saying?” He
said, “Dhadadhad… Dhadadhad… Dhadadhad.”
(As he used to hear incessant noise in the market). The wrestler said, “No, it is
saying, ‘Dand-baithak, Dand-baithak, Dand-baithak (a type of physical exercise).’
The third one, who was a devotee, said, “It is saying, ‘Sita-Ram, Sita-Ram, Sita-
Ram.’”
The fourth one, who was a philosopher, said, “No, it is saying, ‘All in one, one is All.
You and only You, You and only You.’”
Each saw according to his own imagination. Similarly, the jivas wander in this
world according to their own imaginations. If only these imaginations were to be
diverted to their source, the Supreme Soul, to attain repose in the same, or if one
realizes that they are just imaginations (mental projections) and becomes a witness
to them, it would lead one to beatitude, his ultimate good.

The Genesis of Creation

(Excerpts from the satsang of Pujya Bapuji)

While deliberating upon how this Creation came into

existence, great men have discovered three
theories.
The first is ÍrambhavÍda, i.e. the theory of origination, according to which the
world was created by pure consciousness (God). Just as a potter makes a pot, a
businessman builds a factory and starts it, similarly God has brought this world
into existence. A pot is separated from its mentor, the potter, a factory is
separated from its creator, the owner. This means that God is separated from
His creation, the world; but one can see that the consciousness of God permeates
the world. So how can God and the world be separate?
The second is the theory of parinÍmavÍda – the doctrine of real transformation i.e.
God Himself became the world. For example, milk once converted into curd cannot
be reconverted into milk. In the same way, if God Himself has become the world,
how can His divinity be immutable when the world is continuously in a state of flux?
In their quest, the Self-realized great men, the Masters of Vedanta, arrived at the
conclusion that this creation is a vivarta, an apparent transformation of God. This is
called vivartavÍda, i.e. the doctrine of apparent transformation. That is, the special
appearances of a substance (the Reality) in various new forms without having
undergone any real change. For instance, your Real Self remains the same while at
night dreams appear in it – a train, the railway tracks, the rotating wheels, etc.
You are the Consciousness and you create the insentient wheels, train, flourishing
fields, and a scenario of the railway station which depicts hawkers shouting on the
platform, the ticket – checker, and passengers.
You reach Haridwar, take a dip in the Ganges saying ‘Gange Har’ – and then you
think of your watch and money which are in your pocket. The thoughts of the watch
and money are internal while the watch and money are external. The feeling that
you will earn merits is internal while you are taking a dip outside. So, there is inside
and outside even in a dream. In the apparent transformation of your Real Self there
are both inside and outside, sentient and insentient, but the Real Self remains the
same.
Similarly, this world is an apparent transformation of the Supreme Brahman,
the Supreme Soul. Though everything, inside and outside, heaven and hell,
strangers and non-strangers, are apparent in it, the Truth remains changeless!
In the depths of the ocean there is calm water while there
are several muddy waves, bubbles, whirlpools and sea shores of different forms and
hues on the surface. The water in the depths of the sea remains the same, while
the waves visible on the surface are just an apparent transformation of the
water. Just as icebergs, which are a product of water, keep floating on it, so does
this universe undulate in the changeless Supreme Brahman, the Supreme Self.
Thus this theory
of apparent transformation propounded by Vedanta Philosophy is most acceptable
and incontrovertible. _

One Must Experience the Fruits of One’s Actions

The celestial sage Narada said to Sanaka: “O Lord, a doubt has occurred in my
mind. You stated that those who perform meritorious deeds enjoy their fruits even
in the course of billions of kalpas. You also said that in the Prakrit laya (the final
dissolution into the Prakriti) all the worlds are destroyed and that the only one who
survives is Lord Vishnu. Do not the experiences of the fruits of merits and sins come
to an end till the dissolution of the creation? This doubt has arisen in my mind. You
are able to dispel this doubt.”
Sanaka said, “O man of great wisdom, Lord Narayana is infinite and imperishable.
He is eternal and the Supreme Consciousness.
He is the purest and without attributes. He is permanent and free from delusion
caused by Maya. Although in reality he is without attributes, he is the greatest bliss
and appears like one having attributes. He appears to be differentiated manifesting
in the forms of Brahma, Vishnu, Shiva, etc. He does all actions in the Universe
through His Maya. Being Brahma, he creates the Universe, being Vishnu, He
sustains it, and in the end being Rudra, he swallows everything. At the end of the
Pralaya (dissolution), from the bed of Shesha, Lord Janardana gets up in the form
of Brahma and creates everything in the whole universe consisting of the mobile and
immobile beings as before. O illustrious Brahmana, in the new Kalpa, Brahma
reinstates all mobile and immobile beings back to their former states in the new
creation. Hence, O excellent one, the fruits of all actions, meritorious or sinful must
be experienced. The fruit of an action is inevitable and must be experienced. Even
in the course of billions of Kalpas, no action gets nullified without being experienced
by the doer. One is bound to experience the fruits of one’s good and evil actions.
Pujya Bapuji says: Irrespective of whether anybody looks or not, there is One who
is an eternal witness to all doings of all beings at all times. He has all the accounts of
our sinful and virtuous deeds. One may escape the
punishment given by the government of this world but nobody has ever escaped nor
shall anyone ever escape the government of God. No kind of influence,
recommendation or bribery works there. There is no where to escape. Man is
free to act but not in experiencing the fruits of his actions. Therefore, we should
engage ourselves in good and righteous actions while steering clear of evil ones.
The actions which give peace and happiness to oneself and to others and
which sooner or later lead one to Godrealization, are good and righteous actions;
while those which provide momentary and transitory pleasures and in the long run
take oneself and others away from God leading to misery and hell, are evil actions.
One’s evil and good actions chase him for many lives. One has to experience the
effects of the actions done in past lives.
‘Hard to understand is the nature (path) of karma.’ (The Gita: 4.17)

Salutation Denotes Humility

‘One should constantly examine one’s conduct.’
Swami Akhandananda Saraswati used to make obeisance to renowned and
perfected saints of India like Shri Uria Baba, Shri Shashtrananda, Shri Hari
Baba, Shri Anandmayi Ma etc.
At the time he took the life of an anchorite, he was told, ‘One should not make
obeisance to all and sundry.’ This raised a doubt in Shri Akhandananda
Saraswati’s mind. He expressed his doubt to Shri Uria Baba. Shri Uria Baba
explained to him, “When one is seeking spiritual instructions or Mantra-Diksha,
one should be careful to approach only a Brahmajnani (One revelling in
Brahman) but obeisance one should make to all. And the obeisance should be
made to the Divine within, not to outer covering in the form of human body.
Obeisance is a mark of humility; it is a grand virtue. You should, without any
second thought, continue to make obeisance to the saints and great souls you
have been making obeisance to earlier.” Shri Akhandananda Saraswati accepted
this advice given by Shri Uria Baba and thereafter he had no hesitation in
making obeisance to anybody.
The great Manu has said in the Manusmriti:
‘The vital airs of a young man mount upwards to leave his body when an elder
approaches; but by rising to meet him and saluting he recovers them. He who
habitually salutes and constantly pays reverence to the aged obtains an increase of
four things, viz. long life, knowledge, fame, and strength.’
(2.120-121)
Therefore, our deeds and conduct should be such that invoke blessings from the
elders’ hearts. None of our actions should be such as to hurt them. In this lies our
Supreme good. If one is benefited even by making obeisance to an idol, then why
should the ego pose a hurdle in making obeisance to the living gods on earth? Sant
Tulsidasji too supports this fact:
‘Realizing the whole world to be pervaded by Sita and Rama, I make obeisance to it
with folded hands’.
‘That head is not worth its name, which bows at every door.
That door is not worth its name, at which the good do never bow.’ _

The Workings of Samskaras

(Excerpts from the satsang of Pujya Bapuji)
If one is not careful in life, he is bound to develop attachment towards that which
gives pleasure and aversion towards that which causes misery. Thus one
unknowingly develops impressions (samskÍras) in his mind which in turn will
cause repeated births and deaths.
‘I will get pleasure here’ – when such thought or series of impressions run in your
mind, the consciousness directs you to engage yourself in that activity. You
naturally turn away from the activity which you think gives misery.
Consciousness is the cause of Pravritti and nivritti. Objects, individuals and
circumstances are only the apparent means of pleasure and sorrow, but if you
know the root of pleasure and sorrow, you will attain Absolute Knowledge. The
knowledge of action and inaction originates from the consciousness. However,
due to the error of your samskÍras, you foolishly squander it away in futile
pursuits. If one develops hunger for God, the inquisitiveness to get to the root of
the Consciousness Absolute, one will realize that the source of all happiness is
Self-god - the Supreme Lord. When the Lord resides in our own home, why
should we bow our head in Kaba or go to Kashi?
Imagine two persons are fighting. Why? One fears that the other will take away his
belongings while the other intends to rob him. So, it is fear and greed that are
fighting. There is Consciousness in both of them. In spite of the knowledge-
personified consciousness, the impressions of fear and greed are making them fight
each other. Same is the case with attachment and hatred.
The Rakshasas who have attachment towards Ravana and hatred towards
Hanumana fight against Rama, while Hanumana and the ape-forces, who have
love for Rama and dislike for the Rakshasas, will fight against the Rakshasas but
the consciousness which gives them the power to fight, is same on both the sides. The
wire running through a geyser will heat the water and the same wire running
through a refrigerator does just the opposite but the electricity in both is one and
the same. The Lord is Existence and Consciousness Absolute. He is infinite. Even
after the death of the body, the knowledge personified Real Self does not die.
If one’s karmas are sÍttvic, his samskÍras will be sÍttvic as well. As your karmas
are sÍttvic, the knowledge and samskara of coming to satsang has brought you here.
A drunkard or meat-eater would have said, “Today is Sunday. Let’s go to the liquor
shop.” A movie hobbyist would take one to the theatre. So, your samskÍras toss you
in the world with the support of consciousness. So, how does some things appear to
be good or bad? It is determined according to samskÍras. If anybody brings some
sÍttvic prasÍd mixed with tulsi to me, I say, “Ok!
Keep some and take away the rest,” ….(Read full article in Rishi Prasad ).

Where There is Unwisdom, Misfortune is the

Inevitable End
(Excerpts from the satsang of Pujya Bapuji)
I have observed it in many people’s lives that those, who maligned saints and vexed
them or hindered their divine endeavours, had to face a lot of misery, misfortune
and troubles. And those swho participated in saints’ divine works got blessed; they
salvaged lost games.
Their extinguished lamps were relit and their arid lands became green. There may
be thousands or even lakhs of such fortunate ones.
The Gurubaani says and it is very true:

‘The slanderer of the Saint is a brutal butcher.

The slanderer of the Saint is cursed by the
Transcendent Lord. The hopes of the slanderer of
the Saint are not fulfilled. The slanderer of the
Saint departs disappointed. The slanderer of the
Saint becomes deformed. The slanderer of the Saint
receives his punishment in the Court of the Lord. O
Nanak, if it pleases the Saint, then even this one
may be liberated.’
If he shows signs of reformation and surrenders himself to the saint, the saint with
his compassion liberates him.
If you want to ruin somebody, engage him in hearing slanders of a saint; he will be
automatically ruined. And if you want to liberate somebody, get him to participate
in a saint’s divine works; he will automatically get elevated.
Tulsidasji also says in the Rama Charit Manas:

‘Where there is wisdom, there too is every kind of

prosperity.’
If you repeat and constantly remember Lord’s name, if you eschew evil tendencies,
your intellect attains wisdom. Then divine wealth of every kind safeguards you.
Even those around you are benefited. So the wise are protected by the divine nature.
‘Where there is unwise judgement, there at the end is misfortune.’
Those, who are engaged in evil deeds, who shake people’s faith or do some other
sinister act, are bound to suffer great misery. And it is not necessary that one
breaking others’ faith will suffer for his misdeeds on the same day. It may happen
months or years later. The law of Karma is inexorable. Our actions may bear fruit
for us after 50 years or even in the next life.
Faith begets the joy of Love; faith enables us to attain the Truth. If somebody
breaks our hand or leg or head, he is not as big a sinner as the one who breaks
our faith….(Read full article in Rishi Prasad).

Food for Thought

 Take the plunge and go all out on the path of Supreme Purushartha
(attainment). Stop brooding over the past and worrying about the future; just
march ahead. Depend totally on the Lord. And then see for yourself how, even in
this horrendous Kaliyuga, your needs of food, clothing and shelter are met on
their own!
 When you feel interested in some
mode of sadhana, God invariably makes it more interesting for you. What is
important is to maintain a firm faith and conviction in the Lord Almighty. When
your Supreme Ishta is pleased with you, no Anistha on earth can bring harm on you.
Your Supreme Ishta is the Atman, your own True Self. If you have undivided and
unalloyed devotional faith in the Supreme Lord, he won’t give you anything, but he
will assimilate you in His own Self. And once that happens what else is left to be
given?
 All the pleasures other than that acquired from devotion to the Lord are
invariably accompanied by the thorns of futility.
A little analysis will make it clear and you will automatically take the high road of
God-realization.
 If the mind doesn’t get steady and keeps wandering around, stop your
meditation forthwith and tell your mind,“Alright, My dear! Go... go wherever
you like to. Each and every form is the manifestation of the Lord Himself. All
objects are but different forms of Lord Narayana.” Knowing all in this world
as different forms of the Lord, mentally bow
your head in reverence to them. One Almighty Lord has manifested Himself in
infinite forms. Realization of God becomes simple by nurturing such feeling
in your mind time and again. (Translated excerpts from ‘Ishtasiddhi’a book
published by the Ashram)

Karma Leads to Bondage and Freedom

(Excerpts from the satsang of Pujya Bapuji)
‘The Guru’s grace alone can bring about the disciple’s supreme good.’
Guru’s grace alone can bring supreme good to the disciple; nothing else can. This is
the verbal testimony of valid knowledge. One who grasps the verbal testimony
gets liberated. On the other hand, the one who weighs the Guru with reference to
his own mind and desires is led astray. ‘The Guru should do this; he should not
do that… he should conduct himself in such and such manner… we should do
this and that… we should get this and that…’ If one has such thinking, it means
he is guided by desires.
One who is guided by the scriptures, acts in accordance with pramÍna,
instruments of valid knowledge. One who is guided by his desires acts according to
the dictates of his mind. Many people get Mantra-Diksha from a Guru, but most of
them are guided by desires. Rare are those who act in accordance with the pramÍna.
They firmly believe – what the scriptures say is the truth; what the Guru says is the
truth; what the mind says is untruth.
Desire-driven actions are the cause of bondage; samsara, the cycle of birth and
death. Actions guided by the scriptures, on the other hand, are the means to
material and spiritual progress, to God-realization.
Of course, we should do PurushÍrtha, should make full efforts; but what kind of
PurushÍrtha should we do? Should we do what comes to our mind or should we
do what the Guru or the scriptures ordain? If you act according to your long
cherished notions, howsoever great may be the amount of work you do,
howsoever big returns you get, it will be worldly gains, not spiritual. What is
validated by Sruti , the Vedas has to be accepted. For example, the Sun is 13 lakh
times larger than the earth. This is an authenticated fact. It has to be accepted
even if our eyes don’t see it. The sky looks blue but it is an authenticated fact
 that the blueness is not there. We have to accept that the blueness is not there
and the blueness that looks to be there is on account of the inability of our eyes
to perceive the space. The well authenticated fact has to be accepted. The Vedas,
say – ‘The Guru’s grace alone can bring about the disciple’s supreme good.’
This is a well authenticated fact. Guru Nanak says, ‘The home within is filled
with Bliss, but the self-willed manmukh does not get to taste it.’ This is a well
authenticated fact.
I was a member of a rich family. There was no dearth of caves and places suitable
for meditation. Yet Guruji ordered me to live at a place I didn’t like to, in a slum at
Disa.I accepted it and didn’t allow the mind to
have its way. Had I left that place following the dictates of my mind or my relatives,
I would have met the same fate as other wretched men meet. He is wretched who
allows a lump of butter that has come into his hands to slip away and licks
buttermilk. One who fails to take advantage of a propitious situation is
wretched. Had I behaved in the way wretched men do, I would have fallen from
the path of sadhana.
Disa is not very far from Amdavad. I was married; I could have gone home dozens
of times in seven years without taking permission from my Guru… even if I had
gone seventy times, Guruji would have said nothing. But I thought, ‘What would
I ultimately get if I cater to the fancies of my or my relatives’ minds? How can
the advice of those, who themselves have not crossed the ocean of birth and
death, help me cross it? The saints pronounce:
‘No wonder one may reduce his body to a skeleton through severe austerities and
practice of meditation night and day but desire won’t be eradicated without reflecting
on the enlightening knowledge.’….(Read full article in Rishi Prasad).

The Secret of Success

(A continuation of ‘Development of Lifeenergy’ from the previous issue)
The Supreme Self is within the other as well. To the extent the egocentric tendency
is reduced, the small circle of man’s usefulness expands and he thinks good of others
and does good to others, the man actually attains greatness.
A blossomed rose emits its fragrance. It attracts many. On thinking deeply, you
would realize that its ability to blossom and attract can be attributed to its roots.
In the same manner, the greatness and abilities that are noticeable in someone
can be attributed to the fact that to some extent, knowingly or unknowingly, that
person has dived within - to the root (origin) of the vritti, (operative waves) of
the mind. If deceit or fraud could have made anyone great, then all frauds and
cruel people would have become great. On the contrary those who are great in
real terms have become so by respecting the unity of all beings and attaining the
evenness of mind unknowingly. The root causes of all evils (vices) of the world
are – personal egoism, sense of reality in the world, and the desire for sensual
pleasures. These are the root causes of all misery, obstacles and disease. On the
other hand, the cause of all happiness is rising above body consciousness, ‘I-ness’
and ‘my-ness’, and worldly attachments, knowingly or unknowingly. The
person who carries out his task for the sake of it, and the degree to which he does
not covet for its results, becomes successful and great in the same measure. The
secret principles of success are –belief in oneself, affection towards oneself,
introversion, love for all beings and altruism.
‘There is nothing in the world beyond the reach of those who have others’ interests at
heart.’….(Read full article in Rishi Prasad).
Sins That Cannot Be Atoned
Dharmaraja (the God of death) says to king Bhagiratha: “O protector of the earth,
the person who acts as an obstacle to others going to take their bath or perform
worship, is called a killer of a Brahmana. One who is always engaged in censuring
others, who is interested in self-conceit and self-aggrandizement and who indulges in
falsehood is considered a murderer of a Brahmana.
“A person who consents to adharma incurs, the sin of killing a Brahmana. A person
interested in alarming and frightening others, a person who always finds faults with
others and the person who indulges in arrogant behavior is called a murderer of a
Brahmana.
“O protector of the Earth! I shall narrate to you those sins which cannot be
expiated. They are the biggest of all sins and lead to infernal regions. There are
means to atone for grave sins like a BrahmahatyÍ. But there is no means to atone for
the sin of a person who hates a Brahmana or Knower of Brahman. So also, O Ruler
of men, there is no atonement for those who are ungrateful and those who commit
breach of trust.
There is no expiation anywhere to those persons who indulge themselves in
denouncing the Vedas. There is no expiation here or hereafter to those who find
fault with saintly people.
“O Protector of the Earth, those who listen to criticism about great souls with
interest have to bear lot of sufferings. Hot nails are hammered into their ears. Pores
thus formed are filled with boiling oil. They are then thrown into KumbhipÍk hell.
“Tale-bearers and back-biters have to eat red hot iron for a period of a thousand
yugas. Their tongues are pressed and crushed by means of very terrible tongs and
they are compelled to stay in a very terrible hell called NirucchvÍsa for a period of
half a kalpa. “Heretics, those who do not perform righteous acts, slanderers of
continent men and scriptures are great sinners. Those who are engaged in
slandering others, those who speak roughly and harshly and those who create
obstacles in regard to charitable gifts are said to be great sinners. Such sinners stay
in each of the hells for a period of one yuga. At the end of it they come back to the
Earth. They are born as donkeys for seven consecutive lives. Then for ten lives, they
are born as dogs suffering many wounds. For the period of a hundred years they
remain as worms in feceal matter, after which they are born as serpents for twelve
lives. “O king, thereafter, in the course of a thousand lives, they are born as deer
and other animals. Then for a hundred years they are born as immobile beings
(trees and the like). Thereafter, they take up the bodies of alligators. Then for seven
lives they are born as chÍndÍlas who commit sinful crimes.
Then for sixteen lives they lead a depraved existence and then for two births they
remain impoverished and afflicted with sickness. They are always intent on
accepting monetary gifts. Again, they go back to hell. “O King! Listen to the fruits
of sins accruing to a perjurer. He undergoes all these tortures for a period equal to
fourteen times the reign of Indra, the king of gods. In this world his sons and
grandsons perish. In the other world he falls into Raurava and other hells in
succession too.
(Narada Purana, Part 1 – First PÍda: Chapter 15)
Yogamudrasana
In the practice of Yoga, this posture is very important. Hence, it has been named
YogamudrÍsana (the Yogic mudrÍ).
Benefits: Practice of this asana gives the following benefits:
1. It stimulates the digestive fire. It cures problems related to the stomach like gas,
indigestion, chronic constipation, etc.
2. Distension of the abdomen gets reduced.
Body becomes shapely and strong.
3. Problems related to the intestines are cured. This asana strengthens the heart.
4. It cures blood related disorders. Leprosy and disorders of reproductive system
are eliminated.
5. It enhances mental efficiency and intellectual prowess.
6. It tones up the nervous system, particularly the lumbar plexus.
7. It stimulates the pancreas controlling diabetes. This asana is beneficial for
diabetics.
8. All the vertebrae of the spinal column get separated from each other, cleansing
the Sushumna and making it light. This invigorates the activities of the brain.
9. The Manipura Chakra gets activated,
which is the main center of the dormant energies lying within every individual.
Note: YogamudrÍsana is highly beneficial in curing the weakness of the dhaatus.
Procedure: Sit in PadmÍsana (lotus posture) and close your eyes. Take both the
arms behind your back. Hold the wrist of your right hand with the left hand.
Stretch the arms so that they meet at the base of the spinal cord. Exhaling
slowly, touch the forehead on the floor. Stay in this position for some time, relax
and breathe normally. Then gradually, while inhaling deeply, lift your head up
and return to the upright position.
Keep breathing normally. Repeat this procedure 4-5 times. Initially, if this posture
appears difficult, then sit in SukhÍsana or SiddhÍsana. However, the complete
benefits of this posture can be obtained by sitting in
Padmasana only. Generally, this posture should be practiced for 3 minutes. If you
are practicing YogamudrÍsana with spiritual objective, increase the duration
depending on your interest and capacity. _

Sleep – Its Importance and Properties

Food, sleep and Brahmacharya – these are the three pillars of the body. That is, the
body survives and works on the strength of these three. (Charka Samhita,
Sutrasthan: 11.35)
Taking them in right manner and quantity makes the body stable, nourishes
it and equips it with strength and attractiveness. (The issue of food has been dealt
with exhaustively in earlier Rishi Prasad issues) Describing the importance of
sleep, the great health teacher, Charaka says:
When the mind is tired from work and the senses too, being tired, withdraw
themselves from their respective objects, man sleeps to give rest to the mind and the
senses. Sleep gives maximum amount of rest to the body. Such rest reinvigorates the
body. Sleep plays an equally important part in sustaining the body as does the food
taken by it.
Benefits of sleep:
A sound sleep nourishes the body and increases its healthfulness, strength and vital
fluids. It enables the sense organs to function properly and effectively. One
habitually enjoying a sound sleep lives a full course of life.
Sleep should be taken at the right time and in the right quantity. Oversleeping or
taking sleep at inappropriate time or completely forgoing sleep or taking too
little sleep erodes health and longevity. Sleeping
in the day is highly injurious to health but those who are engaged in excessive
studies excessive hard work or are debilitated by semen-loss, who are tired on
account of staying awake at night or of travelling as
also children, old-aged, lean and weak people may sleep in the day.
In summers, the nights are smaller and there is accumulation of gases in the body;
therefore it is beneficial to sleep for a short while in the day.
Those who consume ghee and milk in excess or are obese and those with Kapha
constitutions or suffering from Kaphaproduced diseases should in no circumstances
sleep in the day.

Disadvantages from sleeping in the day:

Sleeping in the day causes reduction in appetite. Food is not digested properly and
the raw, undigested food gets converted into Toxins (Íma) resulting in heaviness and
cramps in the body, nausea, headache, heaviness in the heart and skin diseases etc.
The TÍmasic tendencies generated by sleeping in the day lead to diminution of
memory and intellectual faculties.
Measures to overcome the tendency to oversleep:
Fasting, PrÍnÍyÍm, exercise and avoiding TÍmasic foods (garlic, onions, radish,
horse-beans, stale and fried foods) help overcome the tendency to oversleep.

Insomnia:
Causes: Aggravation of VÍta or Pitta, semen-loss, mental agitation, worry and
sorrow disturb the sleep.

Symptoms: Sleeplessness causes VÍta related symptoms

like itching pain,
heaviness in the body and in the head, giddiness, yawning, gloominess and
indigestion etc.
Remedies for insomnia:
Massaging oil into the head, massaging ghee into foot-soles, regularly putting oil
into the ears, getting the body pressed, taking ghee, milk (particularly of the
buffalo), curd and boiled rice, a comfortable
bed and pleasing environment in the room these measures help in bringing the sleep
back into the eyes.
Massaging the head with ‘Sahchar Siddha’ oil (available in ayurvedic
dispensaries) produces deep and sound sleep.

Noteworthy facts:
 Increase in Kapha humour and TÍmasic tendencies produces more sleep and
increase in VÍta humour and SÍttvic tendencies leads to reduced sleep.
 Keeping awake at night aggravates VÍta which in turn produces dryness in the
body. Sleeping in the day aggravates Kapha and increases oiliness of the body. A
bit of snoozing in the sitting position however produces neither dryness nor
oiliness; it rather gives rest to the body.
 One should sleep with the head towards east or south.
 One shouldn’t sleep with hands or feet contracted, with legs crossed or with
hands behind or over the head. One should also not sleep on the stomach.
 It is best to sleep 2-2½ hours after sunset and to get up 2-2½ hours before
sunrise.
 Reading of scriptures and protracted chanting of ‘Ñ’ immediately before
sleeping converts sleep into worship.

A World-wide Conspiracy to Tarnish the Image of Hindus

and Their Religious Leaders
His Holiness Sant Sri Asaramji Bapu, who is revered throughout the world and is a
source of inspiration for the spiritual culture of this nation is an amazing asset not
only to this country but to the world as well. With baseless allegations being leveled
against him, even this great soul who has been constantly spreading the message of
spiritualism, has become the target of a dirty conspiracy to malign his reputation.
There have been divine and demoniacal powers in every age. Aspersions were cast
even upon in carnations like Lord Rama and Sri Krishna but gold remains ever
pure. There are many selfish elements in the society today, who cannot bear to see
others being revered and respected. Pujya Bapuji’s endeavours for protecting and
nurturing the spiritual culture, are unique and unparalleled. Inculcating noble
samskaras in little children through the Gurukul tradition will ensure a bright
future for the children. Today, Bapuji is revered and respected throughout the
country and several religious and altruistic activities are being carried out on a
large scale. Millions of devotees attend his discourses and are his initiated disciples.
False and baseless allegations are made against this saint and his institutions, which
is part of a world-wide conspiracy to tarnish the image of Hindus and their religious
leaders.

Success Achieved Through the Effect of Mantra-Diksha

and Meditation
I took Diksha of Saraswatya Mantra from Pujya Bapuji in the year 2002. I
obtained 80.5% marks in the M.Com (First Year) examination. in the same year.
Then I obtained MBA Degree with first class from the prestigious APJ Institute,
Greater Noida.
I had shortage of time because I was working as a bank officer trainee. So I
appeared as an external student in the M.Com. (Final). Yet the power of
concentration I developed by Bapuji’s grace and japa of saraswatya mantra helped
me secure 70% marks. I was also successful in the all India competitive exam. for
the post of Flying Officer.
It was again the effect of Mantra- Diksha and meditation practised under
Bapuji’s guidance that I was one of the 300 successful candidates, though the total
number of candidates was in lakhs. Out of 300 successful candidates, 6 were selected
by the ‘Air-force Selection Board, Benaras’ through various exams and tough
interviews. I was one of them. I found a place also in the final merit list prepared
from the selection lists of all the various Selection Boards and thereafter I joined the
Air-force Academy as a Flying Officer.
I mentally prayed to Bapuji, ‘Bapuji! Kindly grant that my posting should be at
such a place where I can visit your Ashram to get the benefit of your pious satsang!’
And it is the result of Pujya Bapuji’s abounding grace that today I am posted at
‘Baroda Airforce Station’. Not only myself, but my parents too avail of Pujya
Bapuji’s Darshan and satsang.
It may be worth mentioning that my elder sister Dr. Anupama Singh took
Diksha from Pujya Bapuji before going to US for further studies and so did my
younger brother Kunwar Abhishek Singh. He came for this purpose from
London (England) where he is posted as a manager. We all feel blessed as
sadhakas of Bapuji. I pray to Pujya Bapuji to grant me that I should have
unswerving faith and devotion to Pujya Bapuji and also an inclination to serve
His Holy feet.
 Anuradha Singh

Flying Lieutenant, Baroda (Gujarat) _

(‘Rishi Prasad’ Correspondent)

Satsang News
While on the one hand, lakhs of devotees in big cities are longing to have darshan
and satsang of Pujya Bapuji, the compassionincarnate Bapuji, a friend of the meek,
choose people living in small towns and villages for dispensing the nectar of devotion
and love for the Lord, people who had been hitherto deprived of satsang. Quilts and
blankets were distributed to save many poor and needy people from cold. Also,
Shunthi paak (a preparation made from dry ginger), dates and other foods that
provide nourishment to the body in winters were distributed. More than all this,
Pujyashri gave them the armour of satsang that alone can save man from the
missiles of pleasures and pains in the world and suffused their minds, intellects and
hearts with devotion and love for the Lord.
The blessed devotees of Chhoti Khaatu (Rajasthan) had the good fortune of satsang
on (1 December). True to the name, the village was small but the devotional fervour
st

and enthusiasm of the people was gigantic. The whole village seemed to have
assembled for the single-session satsang. The students too were given satsang and
guidance on this occasion and were taught yogic techniques for all round success in
life.
5 December was the day of celebration for people of Pipad (Rajasthan). Their
th

beloved Satguru was in their midst on that day. Enlightening the people there on
the significance of satsang, Pujyashri satiated them with satsang. In the night,
Pujyashri arrived at the Jodhpur Ashram.
On 7 December, there was a singlesession satsang programme. In spite of there
th

being absolutely no publicity for the satsang programme, the mammoth crowds
proved the arrangements to be inadequate. Along with common people, many
saints, luminaries of spiritual world, attended the satsang and received guidance in
respect of safeguarding and propagating the eternal Indian culture. Inspiring
people to get beyond goodness and badness and attain to the Supreme State of God-
Realization, Pujyashri quoted this verse from the Gita:
 ‘Earth, water, fire, air, ether, mind, intellect and egoism—thus is My Nature
divided eightfold.’ (The Gita: 7.4)
Good or bad, all are in this eightfold nature; our real nature is entirely different
from it.
This satsang dealing with the Ultimate Truth was delivered in the course of
Pujyashri’s solitude and the devotees of Jodhpur availed of the opportunity in full
measure.
On 10 December Pujyashri arrived at Amdavad Ashram. Devotees coming from
th

Sawai Shamgiri Math, Mirpur Khas, Tando Adam, Berani and Talhar Padir etc. in
Pakistan availed of Pujyashri’s Darshan and satsang bearing testimony to the
reverence people from all religions, castes and nationalities show towards Pujya
Bapuji and the sublime joy they derive from His satsang.
Purnima-Darshan programme was divided between Amdavad and Delhi.
Purnima-Darshan programme was held at Amdavad on 11 December and 12
th th

December (up to morning). Lakhs of devotees from states like Gujarat,

Maharashtra, Madhya Pradesh and Chhattisgarh etc. availed of darshan and
satsang here.
Immediately on arriving at the rostrum, Pujya Bapuji asked the devotees, “You
people have had so much of satsang; are you still not satiated?”
Devotees said with one voice, “No!”
Then Pujyashri said, “If one is satiated with spiritual satsang, it only means that he
doesn’t know the Joy of spirituality, he doesn’t know the significance and glory of
spirituality. One can get fed up with the world; one can be satiated with food but the
Joy of spirituality is such that the more you imbibe the thirstier you are. Like Amla
and honey, Spiritual Joy gets digested and destroys diseases and it also kindles the
appetite. If one has true faith, one has appetite for satsang and it gets digested as
well.
Without satisfying spiritual hunger, one cannot satisfy physical hunger. One can feel
disinclined towards food, but one’s hunger is not destroyed. Moral progress is not
possible without spiritual progress and material progress without moral one brings
only troubles and misery.”

Purnima Darshan programme was organised at Delhi’s Japani Park,

Rohini
from 12 December afternoon to 14 December. “Placing reliance on worldly objects,
th th

one becomes small but if one places reliance on God, all joys and pleasures come
automatically and one moves towards real progress.” Putting light on this
philosophical fact of human life. Pujyashri revealed the significance of taking refuge
in God.
Pujyashri showed the straight and simple path of Self-knowledge – of rejoicing in
the Self and being satisfied and contented in the Self – to the ignorant men looking
in vain for delight, satisfaction and contentment in the world.
Delhites were treated to a sumptuous fare of Spiritual Joy in the three-day satsang.
The satsang programme was scheduled to end at noon on 14 December; yet the
th

devotees’ thirst for satsang was not quenched and they entreated Pujya Bapuji for
one more session of satsang. Acceding to their request, Pujya Bapuji allotted the
evening session of satsang to Delhi making the devotees feel immensely blessed.
The satsang on 16 and 17 December fell into the lap of Narnaul
th th

(Haryana). Pujya Bapuji left Delhi for Narnaul in the morning of 16 th

December. This news spread like wild fire. Devotees waited at many
places on the way with garlands in their hands and longing for
darshan in their eyes. When these lovers of Pujya Bapuji were blessed
with a few words of satsang along with Darshan, their joy knew no
bounds.
When Pujyashri arrived at Narnaul in the evening of 16 December, the pandal was
th

overcrowded with thousands of people in the pandal and many more outside it.
According to local people, such huge crowds had never been witnessed at Narnaul.
Addressing the people at Narnaul, the birth-place of the historic personality of
Birbal and also the place where Maharishi Chyavan performed austerities,
Pujyashri said, “The Jiva himself has to enjoy the fruit of happiness or suffer that of
sorrow resulting from his actions and the bondage of karma continues so long as the
‘doer’ sense is there. When one starts taking delight in the True Self, the ‘doer’
sense is extinguished. For such person, Lord Krishna says ‘there is no duty for him’.
Such a one becomes a saint. He is not a doer then, whether he is a king like King
Janaka and Lord Rama managing the affairs of Mithila and Ayodhya respectively
or lives on alms like Shukdeva; he is doing all he does as a spontaneous act for
general good.”
A grand bhandara too was organised here.
Two sessions of satsang, 17 evening and 18 morning were given to the people
th th

of Mahendragarh (Haryana). This being Pujyashri’s first visit to the newly

constructed Ashram here, the sadhakas and devotees were in a festive mood.
Pujyashri awakened the people here to the need of rearing and protecting cows.
A question was put by some inquisitive sadhakas as to what are the qualities of
enlightened men. Quoting from the Sukhmani, Pujya Bapuji said:
‘Who can estimate the knower of Brahman? Only a Brahmajnani can know the divine
spiritual state of the Brahmajnani.’
Nobody can weigh enlightened saints on his own scale. Shukdeva was an ascetic
whereas Maharshi Vashishthaji had a hundred sons. Enlightened saints cannot be
judged on the basis of their outwardly behaviour. However, if you approach them
with faith in your heart, you may get a glimpse of their greatness.”
In the afternoon of 18 December, satsang and bhandara was organised at
th

Rewari Ashram (Haryana). Quilts, Shunthi Paak, calendars, photos of

Pujya Bapuji and other articles of this nature were distributed for free
amongst the poor people here. Distinguished members of the society
were present on the occasion. Addressing the devotees, Pujya Bapuji
said, “Nobody should be under the mistaken belief that only those
availing of the bhandara are poor. In fact, those, who consider
themselves to be rich and respectable because of wealth, position or
learning they have acquired, they too are poor if they lack Self-
Knowledge and Self-Bliss. Those under the power of mind and
senses are verily poor.”
Only saints and even among the saints the rare ones who seek Supreme Good for us
can do such plain-speak. People of Sohna (Haryana) had the good fortune of satsang
on 20 and 21 December. In the company of Pujya Bapuji, the devotees here
th st
experienced different shades of spirituality. Now they were immersed in the calm of
meditation and now they were undulating to the rhythm of kirtan. The entire town
was suffused with the spirit of Pujya Bapuji! Smashing the doubt of certain devotees
as to whether God administers justice or showers mercy, Pujya Bapuji said that
God is both just and merciful. His justice aspect is reflected in karma principle and
His mercy aspect is reflected in the principle of devotion. Pujya Bapuji said, “God
is just; He is merciful as well and He is supremely benevolent friend of all of us. God
administers justice by punishing the evil men, is compassionate towards those who
atone for their sins and is a friend to His devotees. God is giver of fear as well as
destroyer of fear.” Pujyashri enlightened people on how all are uplifted by God and
the Guru. Pujyashri said, “There are three types of people in the world – one who
do not do sadhana, secondly there are those who are engaged in sadhana and the
thirdly there are people who act contrary to the path of God. Ahilya is not able to do
sadhana to realize God, lying as a stone as she is. The Lord liberates her with His
compassion. Rishis are equipped with sadhana; the Lord helps them on the path of
sadhana or arranges their meeting a Sadguru. The sadhanaequipped King Parikshit
realized God in just seven days! So all the three types of people in the world –
devoid of sadhana, equipped with sadhana and perverse people – are uplifted by
God and the Guru.”
Along with satsang, blankets and dates were distributed among poor people here
and a bhandara was organised. Truly great are such saints who unmindful of the
inconvenience suffered by them, travel incessantly to dispense peace, happiness and
good health amongst the people. To those, who are living
in want of material effects, they give material help and to those, who are suffering
from attachment to material comforts, they bestow
the gift of spirituality! _

Narayana…………………Narayana………………Narayana