Aradhana that was uninterruptedly pursued

The confluence of Ganga, Yamuna and Saraswati is known as triveni. It is said that one who takes bath in it is rejuvenated. Although a heron cannot become a swan, a crow cannot become a cuckoo, it is certain that the inner and outer life of a man can be totally transformed by the confluence of triple currents of Upasana, Sadhana and Aradhana. These are not rituals to be performed in a particular manner or at a particular time but are instruments for bringing about high level transformations in man's thinking, character and behavior. For this it is necessary to keep a constant watch on one's physical and mental activities. Vigilance has to be exercised to eradicate vices. High idealism has to be incorporated in our attitudes, actions and nature to restrain them, just as wild animals and birds are trained to display skilful feats in a circus. Upasana (worship) can be done for a short time but Sadhana has to be done constantly, just as an infant has to be watched continuously. Only an Upasana which is coupled with Sadhana becomes fruitful. Those who consider Puja (Upasana) a mere jugglery and indulge in day-dreaming to attain Riddhis-Siddhis by performing this or that ritual are totally under a delusion.Gurudev had on the very first day clearly indicated to me the mode of Tripada Gayatri in the form of Upasana, Sadhana and Aradhana. He pointed out that along with regular Jap and meditation, theree should be permeation of Upasana in Sadhak's thinking and feelings Sadhana in his character and Aradhana in his social behavior, with faith and alertness. I have so far implicitly complied with these instructions and the results achieved thereby are there for all to see.

Aradhana means remaining engrossed in doing work for public weal. Jivan-Sadhana is a Sadhana of self-restraint (Sanyam) in which maximum is saved and minimum is spent on one's own sustenance. Only that much time, labor, money and talents are used on one's own person and family which could ensure a simple, dignifies life of the standard of an average citizen. Measured against this criterion, a hard working and educated person should be in a position to save something after meeting his essential needs. Best utilization of this saving is known as Aradhana. Ordinarily, people misspend this saving on themselves or members of their families because it does not occur to them that there are other persons also in this world who have their own needs. If their outlook had been altruistic, they would have utilized their savings in works of public good and fulfilled the needs of the times.

God is conceived as 'Sakar' (with form) for the purpose of meditation according to one's liking and belief and it resembles a human figure. This conception is definitely essential and useful, but it has to be borne in mind that it is imaginary and not real. God is one and cannot have so many forms as have been visualized by various religions and sects. The utility of form should be kept confined to practicing concentration of mind. The principle underlying idol worship is that effort should be made to understand, visualize and assimilate the Invisible God through the medium of a visible symbol.

Aradhana that was uninterruptedly pursued 1

The omnipotent God can only be 'Nirakar' (formless). God is known as Parmatma which means that which includes and exceeds all living beings (Jivatmas). It is Virat-Brahma or Virat Visva. Shri Krishna had shown a vision of this cosmic or universal God to arjuna and Yashoda. Kaushalya and Kakbhusundi had also seen a glimpse of God in the form of entire universe. According to this conception public service becomes Aradhana of Virat-Brahma. Man has been sent to make this universe, a garden of god, happy and prosperous. The significance of human life lies in fulfillment of this aim which is known as Aradhana

I have been doing this. Out of the twelve hours of night, four hours were spent regularly in Upasana and the rest in sleep and other daily routine. If a person is lazy and careless, his whole time is spent haphazardly and in a disorganized way, but if he girds up his loins, remains vigilant, marvelous works can be accomplished. During twelve hours of the day, leaving two hours for food, rest and other routine, a net period of ten hours remains in hand. I have been using this period of the day regularly in doing work for the welfare of the people. These activities of Aradhana can be classified as under:

(1)Writing and publication of magazines, books, literature etc. for refinement of the minds and attitudes of the people in accordance with the ideals of Yug-cetna.

(2) To inspire and provide guidance to truly aspiring souls to adopt a way of life in accordance with Yug-dharma (needs of the Time spirit);

(3) To give advice to those who have turned to me for guidance and counseling for elevating their souls to enable them to overcome their personal difficult and build a happy future based on high principles.

Innumerable persons came in my contact and a majority of them were changed, enlightened and benefited. It is not possible to describe the events and mention the names of such persons since it is not my habit to do so. Moreover, it will becomes a voluminous book even if only certain events which I still member are reduced into writing. But the person's concerned may object to it. The practice of expressing gratitude is almost extinct now. It will, therefore, not be proper on my part to say anything about these events. Besides, by disclosing the bounty of good deeds, the efficacy of the virtue gets diminished.

There is, however, no doubt that these services have been very effective. Uptill now (1989), more than twenty-four lakh persons are associated with Pragya parivar. However the number of those who have been deeply influenced by the principles and ideals of the mission would be around one-third. Majority of them consists of those persons who have received enlightenment, affection, help, advice and divine gifts from me in their personal life. They had come rushing to me greatly worried and afflicted with grave problems and returned with solace and peace. This is the reason that such a large family has been built up. If it was all based on mere ideology and principles, the membership of Gayatri parivar would have remained limited like arya samaj and Sarvodya samaj and the atmosphere of personal intimacy and cordiality would not been have established. There had been much pressure in Mataji on account of rush of visitors, their arrival at odd times and in making  arrangements for have been amply rewarded by the affection and love which we have been  earned in return. All that we have done for the people is being repaid with interest in the form of this affection and love. Thus it cannot be said to be a losing proposition.

Aradhana that was uninterruptedly pursued 2

Capital is needed for aradhana(public service). How can a person who is hungry himself distributed food to others? Wherefrom would this capital come? Gurudev had told me 9on the very first day of my meeting with him, "Whatever you possess, learn to sow it in the form of seed in the field of Supreme God, the Virat Brahma." On sowing, one grain is bound to multiply hundred times. Gurudev quoted the insrance of Jalaram Bapa who was a cultivator. He used to spend all his savings in feeding the needy. God was extremely pleased with him and give him such a perennial bag, the contents of which never got exhausted. Free kitchen which he started is still working at Virpur, a village in Gujarat in which thousands of devoted people take food every day A person who invests his money who accumulates, keeps his money for public weal gets ready and glad cooperation. However, a person who accumulates keeps his money unused and goes on amassing more and more is always cursed and ridiculed by the people.

Under Gurudev's direction, I decided to surrender my all viz. (1) competences to do physical labor; (2) capacity to do work mental work; (3) sentiments and feelings and (4) ancestral property, at the feet of god. There was nothing self-earned. I applied all the aforesaid four-fold wealth with deep faith and devotion for specific purposes and the return was hundred times more. I did physical work for twelve hours daily and never got tired. My efficiency on the other hand went on increasing.  Even at this age, I have the capacity to work as hard as a young man. Both mental and physical works were done side by side and old age gas never adversely affected my work and morale.

I have immensely loved people and have been in return profusely loved by them. Besides getting personal affection, respect and goodwill, people whole-heartedly responded to my appeals for working for this mission.  An outstanding example of this is construction of 2400 Pragyapithas within a short period of two years. In the beginning, I started with my own money. Gayatri Tapobhumi was built with money; I got by disposing of my ancestral property. In my6 place of birth, a high school was built. Later, a Saktipitha was also constructed there. I had little hope that [people will give so much without expecting anything in return. The complex of Gayatri Tapobhumi, Mathura, Shantikunj, Gayatri Teerth and Brahmavarchas Research Institute at Haridwar are examples of the fact that on being sown, a seed multiplies by hundred times. Due to lack of faith people conceal what they have in their possession, beg for donations and pray God that they may win a lottery. If a beginning is made with complete self-surrender, the result is bound to be astonishing. A devotee who built the Saktipitha (Gayatri Temple) at Junagarh (Gujarat) made a beginning by selling his utensils. It is pre- amongst all the Saktipithas which have been built so far. 

Aradhana that was uninterruptedly pursued 3

A grain of bajra or maize on being sown ripens and multiplies into hundred grains. This has actually happened with me when I scarified all I had. Members of the family should be maintained as a long as they are not to earn their livelihood. To go on spending money, labor and intelligences on ablebolded and earning family members and die leaving property in inheritance for them is immoral and I have always opposed it. Money which comes unearned or ' gratis' is ill-gotten although it may be ancestral. Having kept complete  faith in this ideal, I did not allow my wealth in the form of physical and mental labor, emotional feelings and accumulated savings to pass on to the hands of undeserving persons. It was totally applied in Aradhana of God, towards the growth of nobility and goodness in society. The result is self-evident. If like a miser, I have used all my resources in self- gratification, hoarding or in spending on members of the family to make them multi-millionaire, it would all have been wasted. One has to wait for the next birth for getting results of certain virtuous deeds, righteous actions. Public service, however, is such a universal good whose reward one gets instantly. We feel deep soul satisfaction in consoling others in the moment of their despair. There is a divine rule that the store of a benefactor never becomes empty. God's grace always blesses him and whatever has been spent comes back multiplied manifold.

Sheep parts with its wool but it gets new wool every year. Trees yield fruits but their branches again get loaded with fresh fruits every season. Clouds go on raining but they never bet emptied as they go on collecting water from the ocean. The coffers of magnanimous persons never get empty. It is a different matter if a person donates his time, labor and resources to underling persons and blindly encourages evil tendencies and considers it to be a righteous deed. Otherwise, public service is bound to be instantly rewarded. Whosesoever invests in this enterprise is bound to be rewarded by soul-satisfaction, public respect and divine grace. Misers are those who foolishly boast of their shrewdness and cleverness but great is their loss in the ultimate analysis.

Public service loses its significance when in return a man expects to get name and fame. It then becomes a business like publication of an advertisement in the papers. If a person is reminded of the favor done or something is expected in return, the efficacy of virtuousness is lost. Donations given under pressure do not fulfill the true aims of a charitable purpose. The criterion is whether by such an act there is growth of kindly feelings and spread of righteous tendencies. These days' innumerable ostentations and hypocrisies are in vogue which promotes the growth of social parasites who exploit simple people by fraudulent and deceitful means. Before spending any money a man should think a thousand times what its ultimate use will be. It is absolutely necessary these days to exercise such far-sighted wisdom. On such occasions I have declined to oblige and have even dared to incur the ignominy of being dubbed as inconsiderate

One can have a glimpse of the philosophy of my life in these three aspects of Upasana, Sadhana and Aradhana. This is t path which has been followed by all thes great ones who have achieved their goals and earned fame. There is no short-cut on this path.

Never-failing Sadhana

Man has his own limitations like a child. He potentially gets infinite strength from his Creator, the Omnipotent God. This, however, is conditional. Children do not know proper utility of objects and cannot take care of them. So they are given cheap toys, petty balloons, rattles, whistles, lemon juice, toffees etc. When a child grows up, understands his responsibilities he gets everything in inheritance without demanding anything. For this he is not required to beg, beseech pathetically or offer prayers. God and divinizes human beings are keen to give a thousand times more than what we ask for, provided we have demonstrated our competence to utilize the divine gifts for noble and altruistic purposes and not for gratification of our perversely petty, egoistic desires and hungers.

It does not serve any purpose to give false assurances for the future. Proof has to be furnished how; whatever has been given so far, has been utilized. This is the basis of preparing the history sheet which is examined before promotion is granted. I had to give convincing proof of my competence and sincerity during past several births. When everything was found to be in order, gifts and grace were showered on me.

Whatever Sugreev, Vibhishan, Sudama, Arjun got and whatever they did was not the result of their own ego-centered efforts. The supreme power of God was working behind. Canals get water from rivers. Distributaries which supply water to the fields get it from the canals. If there is any disorder or mishap anywhere there is bound to be a breakdown in the entire chain. Man can establish intimate relationship with God on some definite basis. There is no scope in it for anything like flattery. God does not play favorite with anyone. He is bound by the laws underlying the smooth working of His cosmos. He is impartial.

My personal competence is almost insignificant. Whatever has been accomplished should purely be considered the result of Divine Grace, most of which is being showered not directly but through the medium of my Gurudev, although it hardly makes any difference.

Never-failing Sadhana 1

How could this sublime achievement be possible? It was possible by cultivation of competence or worthiness. It is also known as Jivan-Sadhana. It is intimately related to Upasana. Electric current flows through a metal wire and not through wood. A dry log of wood burns far more quickly and brightly than a wet one. A mother takes up a child into her lap when he is neat and clean. If he is stained with filth and dirt, she will first wash and clean him and then take him in her lap and feed him. For securing nearness, proximity to God, purity of character is a must. Several persons had remained soiled with carnal cravings in their previous lives but the moment they took to faith, devotion and Sadhana their lives were transformed beyond recognition. Valmiki, Angulimal, Bilva-manga, Ajamil became saints in the true sense of the term, the moment they surrendered themselves to God, although their past lives were far from pious. We adopt the policy of Ram Nan Japana, paraya mal apana(mechanically taking Ram's nabe but coveting what belongs to others). We go on doing evil deeds and yet think that by worshipping God merely through outward symbolic acts, we will escape from retribution for our trespasses. Is this not a great delusion?

Before dying, a cloth has to be washed. Before showing it is necessary to plough the land. To earn the grace of God one has to lead a pious life and become a Sadhak. A Sadhak alone can become a true devotee. In the absence of Jivan-Sadhana the thoughts, character, diet and daily routine of a person will all be disorganized. Such a person will always remain restless on account of greed and desires and he will never be abl3e to concentrate his mind. No purpose is served merely by performing Karma-kand and symbolic worship. Worship is directly related to inner feelings. With such sublimated feelings alone a person is able to assimilate righteousness in his attitude, actions and nature.

When a respectable guest pays a visit or there is a function, the entire house is cleaned and white-washed. If God is to be invited to occupy the chamber of the heart, it has to be first cleaned of all the dirt and dross which fill it. For this one has to take recourse to self-introspection, self-purification, self transformation and self-growth. These facts were explained to me and I thoroughly assimilated them. After all, why do we lead a contemptible life? Greed, delusion and pride, these three are at its root. A man having these vices is bound to be dragged towards hell.

Actions are shaped by our subtle tendencies. Our physical body is governed by our mind. Mind alone and not the body should be considered responsible for all the misdeeds. Keeping this fact in view, I considered it appropriate to cut the root of the poisonous tree and started Jivan-Sadhana, considering mind as the basis.

Crimes are often committed due to economic compulsions and temptation. A pledge was, therefore, taken by me to lead a simple life of an average Nepali. Whatever the income, it should be spent economically, according to local conditions, on th principle of 'simple living and high thinking'. In principle, most of the people give it lip support, but when it comes to practice they find it difficult to do so. It requires unshakable firmness and resolve, as members of the family have also to be prepared to follow it strictly, not only in principle but also in practice.

Never-failing Sadhana 2

The greatest difficulty in this connection is about the attitudes prevalent in the society. People think that when everybody id indulging in riotous merry-making on his well-earned or ill-gotten wealth, why should we exercise control on ourselves? It is very difficult to convince members of the family in this matter. Still, if we practice what we preach and try to convince people by logic, facts and results and our resolve is firm, it is well nigh impossible that person close to us will not be influenced. If economic malpractices are sought to be eradicated, it is necessary to educate the minds of the people on these lines. With this belief I remained firm in my convictions. Our family in Ghiya Mandi, Mathura, consisted of five members. Till we came to Hardwar in 1971, we managed our expenses within two hundred rupees per month. This could be possible by thrift and by maintaining a standard different from others, although my income was above average as I had inherited ancestral property. It was also spent in the education of children of other members of the family and nothing was accumulated to breed vices and addictions. Thus an important aspect of Jivan-Sadhana could be practiced.

A man has a propensity for adorning, embellishing and enriching one's own family and he wants to leave huge wealth in succession at the time of his death. Children of the people who indulge in unrestrained gratification of desires are bound to become addicted to luxuries of all sorts and thus a chain of extravagance and squandering of money starts. Ill-gotten wealth is bound to be spent in licentious living. I learnt a lesson from the experience enter in my home. Thus a cultured, refined family grew up.

People squander away a lot of money and time in bragging, pomp and show, ornamentation and fashion. There was no scope in my life for such ego-inflating and self-glorifying trivialities, as an atmosphere of Brahmana-like politeness and simplicity was maintained throughout my personal and family life. We had formed the habit of doing all domestic chores with our own hands. For years Mataji grinded flour at home and prepared meals herself for the family and guests. A domestic servant had to be engaged only when, on account of extraordinary expansion of mission's work, it became difficult for her to spare time for household work.

It is a false notion, born out of a perverted sense of values, that those living in pomp and show are regarded 'great' while those living in simplicity are considered to be unlucky or backward. It did not ever apply in my case. It would have been a different matter if poverty had become our lot on account of sloth or incompetence. But in our case it was a voluntarily and gladly adopted way of life in adherence to high and noble ethical principles. None of my relatives, friends, etc, who came in my contact regarded it as poverty but as an example of setting Brahmana traditions. There are people who by giving up chilies or putting on wooden sandals make loud proclamations of their simplicity and righteousness. But spiritual life is truly lived by an all-inclusive self-restraint and discipline in which one has to consciously endeavor every moment to transform his entire way of life into that of a true Brahmana. This entails a gradual and long Sadhana. In this respect, I rigorously trained myself and also all those who were linked with me.

Never-failing Sadhana 3

Life is affected by accumulated evil tendencies and habits. Passion, anger, greed, delusion, pride and jealousy, all tried to deflect me from the righteous path, but they were chased away before they could establish a foothold in my psyche. They succeed only when a person is caught unawares or lowers his guard. I kept a constant watch on my attitudes (Guna), action (Karma) and nature (Svavhav) with a view to ensuring that righteousness of a Sadhaks has been incorporated in them. It is a matter of satisfaction that I can humbly claim to have emerged victorious.

At birth, everybody is crude and unpolished. Every soul brings with it, from previous lives, more or less load of evil tendencies and impressions. They are not eradicated all of a sudden. Grace of the Guru or Puja-Path (rituals) also does not serve this purpose. The only way is to struggle hard against the evil tendencies. A parallel army of noble thoughts, duly trained, should be kept in readiness to fight it out as soon as an evil thought creeps in. Evil thoughts and tendencies cannot exist for long if they are not allowed to consolidate their position in our minds. Their strength is limited. They mainly depend on habits and conventions, while good thoughts have always the strong support of logic, facts, proof, wisdom etc. The authors of ancient scriptures have rightly pointed out that ultimately truth alone prevails. In other words, it is the divine virtues and noble tendencies that from part of our real higher nature; evil tendencies are only aberrations and shadows without substance. When monkeys and bears can be trained to display amazing feats, there is no reason why a raw and crude mind could not be refined and made righteous through concentrated Sadhana.

Revelation of the techniques of sublime transformation:

Before I proceed further, it will be appropriate to describe three important phases of my life Sadhana, which are linked with my spiritual progress. This has been the central point of my successful life journey. If readers of my life are inspired to proceed on this path they should assimilate the philosophy behind the Sadhana which I have adopted in my life. Mysterious occult events, no doubt, sound interesting but they are confined only to t person concerned. Hypnotized by such events, if a person performs the same rituals and pays a visit to the Himalayas he will get nothing. The most important lesson which my soul has learnt living in this body is true Upasana (worship), correct life (Sadhana and Aradhana, which means service of humanity. This is the path which can transform a person into a divinized human being, a Risi or a messenger of god.

A man needs food, clothes and shelter for sustenance. Pen, ink and paper are needed for writing a book. Seed, manure and water are needed for growing a crop. Not one, but all these three are important and none of them can be ignored. For spiritual progress also, coordination of Upasana, Sadhana and Aradhana is needed. All these three are equally important.

Real form of Upasana

The aspect which is secondary and mirror e.g. mechanical adoration (puja-path) has been wrongly considered to be (worship). Offerings of some stray materials to the deity and doing certain rituals or overt acts of worship are considered as puja. To eulogize, extol and chant praises of gods is known as path. Sweets, cocoanut, cardamom etc.  Are presented and offered to God or the deity as if He lacked such articles and by offering them, He will be overwhelmed with joy. People thinks that just as a ruler is puffed up on hearing bardic poetry in his praise from  a bard, God will fulfill their worldly ignorant about the true nature of Godhead and consider Him to be a stupid Super person who could be allured or befooled like a child. They think that God can be coaxed to fulfill their desires, proper or improper, just or unjust. Then common man is a victim of this illusion. The so-called bhaktas(devotees) beg wealth, success, heaven, liberation, siddhis(divine powers) from God. Some people are crazy after seeing God with physical eyes. Amongst persons who are engaged in counting beads or burning incense-sticks, a majority belongs to this category. Some are after a still cheaper formula. They think that simply by seeing idols in the temple or having a darsan of saints they can cajole them to fulfill their ambitions. Such naive beliefs are prevalent in the society. 

Real form of Upasana 1

It should be clearly understood that a really worthwhile thing is bound to cost more. If a person wants to be included in the central Cabinet, he has to get himself elected as a member of the Parliament. He has to get himself elected as a member of the parliament. The meaning of upasana is to sit closeby. It is not like the railway passengers who jostle or push each other to get into the train somehow. It is like two boson friends who have two bodies with one mind and one soul sitting together. In such intimacy one has to surrender to the other. A devotee (bhakta) has to mould his life and surrender himself to the will of God.

Explaining the importance and philosophy of upasana, which is the first essential pre-requisite for spiritual upliftment, Gurudev said, "God cannot dance to yours tune. You will have to become his devotee and act according to His will. If you will are able to do so, you will become identical with God. Fuel has no worth except when it embrances fire and becomes fire itself. Fire does not become fuel. It is gruel which has to be transformed into fire. A drain meets a river and becomes as purifying and great as the river itself. But it never happens that a river flows in inverse, meets the drain and becomes dirty like it. Iron comes in contact with paras, (the mystical stone which is said to convert iron into gold by mere touch), and turns into gold. It does not become paras. It is the sadhak who has to dance to the tune of God like a puppet. God does not fulfill the wishes of the sadhak. A sadhak has to surrender himself to God and fulfill His will. A drop of water merges into and becomes one with the ocean. The ocean does not become a drop. This is the philosophy of Upasana. If a person wants to do Upasana he has to sit near God, do His will and become His follower."

I had to do the same. I worshipped God, performed Jap of Gayatri as Divine Mother and meditated upon Savita as Divine Father. Throughout, I had only one feeling. Like Shravankumar, I would demand nothing from my parents but carry them on pilgrimage. I would mould my character in such a way that I may be called a worthy son of worthy Parents.

I did, no doubt, regard Gayatri as Mother and Savita as Father for the sake of convenience of meditation but knew throughout that they are formless, astral and all-pervading. On account of this conviction I could feel that they pervaded my whole being and there was complete identity of Spirit. If I had regarded God or Gayatri Mata as specific persons a distance between us would have been maintained and I had been deprived of that feeling of complete identification.

Real form of Upasana 2

In the beginning, for the sake of practice, one should regard himself as a creeper and God as a tree. The creeper embraces the tree and reaches the top. It is also convenient to regard one's self as a flute and god as the Flute Player to enable him to make his life disciplined and inspired. The meditation about a kite flying high up in the air with its controlling thread in the hands of a child is also helpful. I have followed these three types of meditation from time to time and had rich, enthusing and happy experiences. The sacrifice of the moth on the burning lamp; physical, mental and material surrender of the wife to her husband are instances of experiencing complete identification, unity or oneness with God.

In my Upasana, actions, rituals were not of primary significance. It was suffused with emotional zeal, devotion and faith. I strictly followed the discipline of doing prescribed jap. Except for some emergency rarely was there any omission in getting up in the morning at 1 AM and performing the set routine. Deficiency, if any, was made up on the next day and nothing was left in arrears. Even then, I had practiced throughout to maintain an attitude full of emotional zeal during my Upasana. In the beginning the practice of arousing feelings of sacrifice, unity, identity and negation of duality was done in the form of imagination. Later it became a part of nature and ultimately culminated in self-realization.

The power of Gayatri Mata started reflecting in the form of devotion (Sraddha) in casual body, illumination (pragya) in astral body and determination (nistha) in physical body. Strict self-introspection was done from time to time to ensure that this was no mere wishful thinking. I examined and analyzed myself in the light of actual daily events whether or not devotion for leading an idealistic life, for the service of mankind as a whole, had increased and allurement of temptation has been overcome; and found that my feelings had fully matured like those of a Risi-Kalpa Sadhak.

Gayatri Mata manifests as divine energy in feminine form. It took the form of Pragya and dominated the mental arena. I tested on several occasions to ascertain whether in te form of Pragya there was integration of wisdom, responsibility and fearlessness down to the deepest depths of consciousness. I have been experiencing that Gayatri Mata has incarnated in thr form of Pragya in my inner consciousness and my Upasana, meditation and contemplation have all become fruitful. Whether or not our convictions, our ideologies are reflected in our action (karma) attitudes (gunas), and nature (svabhav) is the real test of Upasana.

Real form of Upasana 3

The third aspect of Tripada Gayatri is Nistha. Nistha means firm determination, patience, courage, and bravery, devout austerity (tap) and endurance. Just as a pot taken out from potter's kiln is thoroughly examined by thrashing and beating it with fingers to find out whether it is half- baked, broken or fully baked and intact, in the same way, I kept on introspecting and observing myself whether there had been any wavering in my firmness in the face of temptations ad fear. I found that every step was an advance forward and there was no stagnation in the progress.

The brilliance of Savita is known as Brahmavarcas. It is also called ojas, tejas, varcas. It is reflected directly in the form of piety, sharpness and brilliance. The inrush of Savita's light in physical, astral and casual sheaths fills the body with strength, the brain with knowledge and the heart with love and courage's. Later, I started experiencing that my entire self had become a field of started experiencing that my entire self had become a field of light, a column of fire; and divine nectar was flowing through each and every cell of my body, my entire being. I felt, I was getting the joy of contentment, fulfillment and peace, ad if I were drinking Somras (nectar).

This, in brief, is my regular program of doing Upasana for four hours daily. This period effortlessly flies without boredom, tiredness, yawning, as if only half an hour has passed. Every moment I feel heavenly joy and closeness to God. This has become a routine. I have no inclination to count, boast or think of rewards or results. Like all other tasks of daily routine, sitting near God (Upasana) is also a natural living routine for me without which I cannot live for a single day. For me doing Upasana for a fixed period daily is a process of recharging myself with spiritual energies which keep me full of divine bliss throughout t day. I spend every moment blissfully experiencing myself in God and God in me.

In such a state of inner consciousness, one takes the ups and downs of life in one's stride. There is neither joy nor sorrow. An undulating ocean of bliss appears all around.

Wherever I look, I see God. He walks beside me wherever I go. I feel His Presence every moment like a guardian angel, like a pilot. An ocean cannot become a drop but there is no doubt about a drop becoming an ocean by merging its identity in the ocean. An attitude of care-freeness and fearlessness spontaneously grows with the awareness of God's constant presence.

I have cherished firm faith (Srddha) in the Divine throughout my life, which has helped my soul in getting united with God. It is revealing and manifesting itself in the form of actual Bhagvati (Mother aspect of Divinity)

Sowing of the seeds for sublimation of attitude and thoughts - another invitation for pilgrimage to the Himalayas

The movement for sublimation of attitudes and thoughts of the masses. Known as Vicar Kranti Abhiyan, was born at Mathura. My determination to sublimate the attitudes the thoughts of crores of people is being materialized through this movement. The Sahastra-kundi yagya performed in 1958 was simply a medium for the meeting of parijans who were connected with me since previous births and who had to play an important role in the fulfillment of the mission of my present life. About one lakh persons took a pledge in this yagya to root out the vices from their families, their personal lives and from the society. In fact, I was a mere channel for the flow bringing about a total transformation in the hearts and minds of the masses.

It was in Mathura, that a comprehensive scheme was chalked out to spread the light in every village, by organizing Gayatri yagya and Yug Nirman sammelans for moral, intellectual and social upliftment. All dynamic and inspired persons who had participated in the Sahastra - kundi yagya at Mathura took up the responsibility to set up the branches of the mission at their respective places and perform similar yagyas there. In other words, in that spiritually surcharged atmosphere of Mahayagya, each of these vibrantly alive persons was inspired to take upon himself the responsibility if finding out at least a thousand thoughtful persons from the surroundings area and enlist them as active workers of the mission. All these celebrations were planned for four days each. Music and discourses were to be organized for three days in which detailed outlines and working methods for implementing the three transformations were explained, and on the fourth day people were asked to take a pledge in the presences of sacrificial fire of yagya to give up vices and adopt righteous way life.

These celebrations were most successful. About a core of people listened to the ideology of the missions and millions took a pledge to give up vices, bind faith and evil customs. In most of these functions, marriages without dowry and pomp and show were also solemnized. Later, in Mathura a yagya of hundred kinds was performed in which ideal marriages of one hundred couples were celebrated. Since then, such celebrations have become a regular feature of the mission's activities and every year many persons are being benefited by this movement.

Sowing of the seeds for sublimation of attitude 1

It is not in public interest to disclose of several mysterious events are linked with the important occasion of sahastra kindi yagya .Gurudev has forbidden their disclosure during my present life span. There were great tangible benefits from this yagya. A huge organization of Gayatri parivar was formed within no time. An infrastructure of a moral -reawakening movement was built up for basic transformation of thoughts and attitudes of the society through mass moral education. Later, after two decades, pragya sansthans and Svadhyaya mandals were formed at places where branches had been established after the Mahayagya. A dedicated, whole time group of workers also emerged from this yagya, who later took all and independent charge of the press, publication and publicity at Mathura, after I had shifted to Shantikunj Hardwar, for good. Thus this Mahayagya and subsequent celebrations throughout the country had played an important role as a background for the selection of volunteers and permanent workers at Shantikunj.

My own organizing capacity was further honed and developed. Several camps of one week, nine days and one month were organized in the limited campus of Gayatri Tapobhumi, Mathura. After sahastra- kundi yagya and sat-kundi yagya, panckosi sadhana, kayakalpa and jivan sadhana camps were organized at Mathura for integrated spiritual upliftment, holistic health and life-long pursuit of self-awakening respectively according ti the instructions of Gurudev. The love of parijans who visited Gayatri Tapobhumi and feelings of mutual intimate relationship with them gave birth to the huge organization known as Gayatri parivar. Each member of this Gayatri parivar turns to me as a father- figure, councilor, guide and healer in his/ her personal and domestic problems.

In response to their affectionate invitations I visited several places from where people had come to Mathura for the Mahayagya. I attended several yagya celebrations, seminars and conferences in which several awakened intellectuals participated. When I decided to leave Mathura and shift to Hardwar, I toured almost the entire country for about two years. At Tatanagar, Mahasamund, Bahraich, Bhilwara and Porbandar, huge Sahastra-kundi yagyas were performed. I used to visit three places in a day and toured thousands of miles before I left for agyarvas (seclusion).As a result of these extensive tours I could lay my contact. I judged their capacity, enrolled them in the parivar and thus a huge organization was set up.

Sowing of the seeds for sublimation of attitude 2

Gurudev had directed long back that I would have to go the Himalayas again and stay there for six months. I was asked to break my emotional tires with Mathura shift to sapta sarovar, Hardwar and initiate establishment of Risis traditions at this place which was once a tapasthali. I had gradually started entrusting my routine responsibilities to my wife. She had been my life-partner in two of the three previous births. During this life also, she has played the role of an inseparable soul mate and companion. In fact, her dedication, devotion and disposition for service have served as the bedrock for all my achievements. She gladly molded herself according to my wishes and stood firm in all adverse circumstances. My family background was of a rural landlord while she failed from an urban family. But when the question of merging with each other arose we effortlessly united and became one. I donated my village land for building a school there and the money received from zamindari bonds was used for purchasing land for Gayatri Tapobhumi. Her self-surrender and sacrifice have helped me in achieving exemplary heights in the realms of spiritual growth and of the society.

During my earlier pilgrimage to the Himalayas in the years 1953-60, w2hen I stayed there for about one-and-a-half year, my wife had taken upon herself the responsibility of publication and organizing the mission in my absence. Then, after ten years, I again went the Himalayas in 1971 leaving behind a large far-flung spiritual family. Gayatri parivar needed a patron in visible form who could give them love, guidance and affection. Mother alone can console a child in moments of pain and distress. Mataji (My wife) undertook and ideally discharged this responsibility. Even three years before proceeding on the pilgrimage, I remained on long tours and at that time Mataji used to look after and give solace to parijans who visited Mathura. I received her constant cooperation in living a life totally dedicated to the wellbeing and service of society. With a paltry amount of rupees two hundred she to maintain a family of five persons and external hospitality to the visitors. Never was anybody sent back disappointed.

This life which we lived at Mathura was like a precious trust on which not only the foundation of the life-transforming mission was laid but persons having strong shoulders were also found who carry the responsibility on my gradual withdrawal from the visible scene of day-to-day organizational work.

Some mysterious events at Mathura

The activities which I was directed to undertake at Mathura appeared to be difficult in the beginning, according to my knowledge and competence, in the absences of material and human resources, experience and wisdom. Then how could such a stupendous work is done? When Gurudev saw that I was losing courage he took the reins in his hands. Only my body was utilized. The work was done by the puppeteer himself to whose tune I simply danced as a puppet. The only credit that I can claim is that I gladly danced to his tune.

Sowing of the seeds for sublimation of attitude 3

I devoted four hours daily for writing work. It appeared as if the example of Vyas and Ganesh was being repeated, when Puranas were written, Vyas dictated to Ganesh. The same thing happened with me. The translation of voluminous ancient Sanskrit scriptural texts was a difficult task. Like Ganesh, I was used as a mere scribe for translating the four Vedas, 108 Upanishads, six Darsans, 24 Smritis; but the entry who gave dictation was some invisible power. Otherwise, so huge a task could not have been completed within so short time. Hundreds of looks relating to mass education through the agency of moral and spiritual instruction could not have been written in the strength of the talents of one single person. This writing work continues uninterrupted since the day it was started. The weight if my published works almost equals the weight of my body.

For publishing a press was needed. With my own limited resources I had somehow managed for a hand press. The one who had to get all this work done through me laughed at my childishness. Miraculously there was steady development of the press and treadles, cylinder, automatics and offset machines were added one after the other. Their cost and those of the publications added up to lakhs of rupees.

On my human strength, the number of subscribers of Akhand Jyoti could reach two thousands only. The Guide then gave a push and the figure has now gone up- to one half lakhs. It is likely to register a tenfold increase in due course of time. In all, about one and half lakh copies of Yug Nirman Yojana (Hindi), Yug sakti Gayatri (Gujarati), Yug sakti (Oriya) are also being published. It is an unprecedented record that magazines wholly written by one person have such a large circulation, without incurring any loss and that too without accepting any advertisement.

With a view to organizing Gayatri Parivar, Sahastra-kundi yagya was performed at Mathura by way purnahuti of Mahapurascarana. There is no exaggeration in saying that there has not been any celebration of this scale since Mahabharata times.

Hardly does anybody know about some mysterious occurrences relating to this celebration. Devoted Gayatri sadhaks, about four lakh in numbers, were invited from all over the country. They all took over charge of the work of educating the masses through, moral and spiritual instruction. All these persons were unknown to me. But invitation letters reached them and they came at their own cost. It remains a riddle and a mystery.

The number of daily visitors and participated in the yagya was about ten lakh persons. The latter were all lodged in a number of huge camps covering an area of seven miles. No participant in the yagya was sent back without food. We had provisions sufficient only feeding about twenty thousand people at one time. But the store became inexhaustible. More than five lakh persons were fed in this function, which lasted for five days. Previsions were left over after the celebration which was distrusted free of cost to deserving persons. Arrangements were so meticulous that they could not have been made even by engaging a thousand paid employees.

Sowing of the seeds for sublimation of attitude 4

All these are mysterious matters. I have described only the factual aspect of this celebration, but the underlying mystery is confined to me. Nobody could imagine how all these arrangements were made and who was behind these accomplishments. It was all the play of an invisible power. Risis whom I had met during my first visit to the Himalayas were also present in the yagya in their astral bodies. People said that it was a miracle wrought by me but the fact is that I was looking at the entire game as a mere spectator, like Jadbharat.

The third work which I had to do at Mathura was construction of Gayatri Tapobhumi. A small building could not have served the needs of such a stupendous program. Its construction work is still going on even after my leaving Mathura. It has now been extended and developed in the form of Pragya Nagar. Those who have visited Mathura are amazed to see the campus of Gayatri Tapobhumi, its press, arrangements for the stay of visitors and the dedication of the workers. The credit for such a grand campus and its management cannot be given to an individual but to the invisible power which is using me as an instrument. Arjun's chariot was driven by Shri Krishna as his charioteer. It may be said that Arjun and Pandavas fought the Mahabharata war as achieved victory by their own valor, courage and strength but it was not true. They were the same Pandavas in whose presence Draupadi was undraped and they could do nothing. During the period of exile they remained under disguise and worked as mere servants.

My competence is quite insignificant. If anybody wants to take account of my achievements at Mathura, he will have to bear in mind the facts about my life sadhana. I should not be regarded anything beyond a puppet who surrenders and dances to the tune of its master. This feeling of dedication and surrender is the central theme of the story of my life. I have taught this to all those who come in my contact. I have simply revealed the importance of Upasana, Sadhana and Aradhana and, as for myself; I have been only an instrument of the invisible power.

Second round of pilgrimage and projection of the field of work

A period of about ten years had passed since I had been summoned to the Himalayas to appear in the first test. It was not considered necessary to call me in between. I used to see Gurudev in the same posture in which I had seen him for the first time and he used to express his approval of what I was doing. Never did I feel that I was alone. Throughout these ten years I felt that he was always with me.

The struggle for freedom of India was continuing. The weather was fine. I again received a message, after I had returned from a visit to Sabarmati Asram in 1937, to reach the Himalayas. His orders for the pilgrimage, the very next day. Motor-able road was up-to Uttarkashi only. Road construction work beyond Uttarkashi was on progress.

The route was known to me. Whether was not so cold as it was last time. Catties were not desolate as pilgrims were coming and going. I found no difficulty this time. I had comparatively less luggage with me. Although I was not feeling as comfortable as at home, the inconveniences of the journey on the whole were not unbearable.

I was not put to tests like the ones to which I had been subjected last time. The way upto Gangotri was well-beaten and known. Only the track of fourteen miles from Gangotri to Gomukh changed every year due to melting of ice and breaking and falling of rocks. Small rivulets also sometimes changed their course on account of falling of rocks. This route can be crossed by seeking guidance of some local persons or by using one's own hunch and intuition. In this manner, I reached Gomukh.

I had to cover the rest of the journey with Gurudev's messenger. He was a shadowy person of the status of Virbhadra and was in his astral body. Gurudev used to give different assignments to him from time to time .Whenever I visited the Himalayas, he used to guide me from Gomukh to Nandavan and back. By his help I reached the destination in comparatively less time. There was no conversation between the two of us during these journeys together. As soon as I reached Nandanvan Gurudev appeared before me in his astral body. My excitement and joy knew no wounds. My lips started trembling and the nose became wet with tears. I felt as if some separated vital organ of my body whole again. As a symbol of his deep love, he put his hand on my head.Thye formality of adoration and blessings was thus completed. Gurudev hinted to me about meetings the Risis again for seeking their guidance .I was overwhelmed.

Almost all the Risis of Satyug live in this region of the inaccessible Himalayas in their astral bodies. I had met them here earlier. Although they do not need any specific place or objects for maintenance of their astral bodies, they have each for their convenience, reserved a specific cave.

Second round of pilgrimage and projection of the field of work 1

In my first visit, I could simply bow before them and received their blessings indirectly. This time I had the privilege to them messages. Gurudev took and introduced me to each one of them. Their forms appeared as condensed light. But when I became aware of and identified myself with my subtle body I could see them in physical bodies in which they lived in satyug. They were in the same forms in which worldly people see them in their imagination. Necessary formalities were observed. I prostrated on their feet. They touched my head. I was thrilled and was overwhelmed with joy.

Coming to the main purpose, they said through 'paravani' that the life-transforming missions that they had initiated for upliftment of humanity while in their physical bodies had become almost extinct. What remained was nothing but their ruins. They said that they are deeply pained when by their divine insight they perceive the present conditions. The entire region from Hardwar to Gangotri was the region of Risis in which they used to remain engrossed in tapascarya. there were several Asrams here and there, in the lines of Gurukul Aranyak of Risi Jamadagni at Uttarkashi. All Risis were engaged in their where the Risis lived in their astral forms at present. After the ice-age everything has changed and the missions of the Risis have almost become extinct.

The Risis said that some temples have, no doubt, been built here and there in Uttrakhand so that offering in the form of money could be made to deities and the priests (Pujaris) may earn their livelihood. But nobody asks for or gives an indication of who the Risis were, when they lived in physical form and what they did. Thus Risi traditions have almost vanished.

All Risis whom I was introduced repeated almost the same sad story. While bidding farewell there were tears in their eyes. It appeared as if all of them were sad and afflicted with sorrow. What could I say? How could I do the missionary work which so many Risis used to do? I had no strength of my own to do it. I was moved when I saw them heavy-laden with sadness. I thought, had God made me capable enough, I would not have remained mute and returned in this manner after seeing the Risis. Silence overtook me. I was stupefied. There were tears in my eyes. It pained me as if I had been stung by a scorpion to see so many Risis (who were all great and most capable) so unhappy, helpless and concerned.

Gurudev's soul and my soul were responding in synchronicity. We were looking at each other. His face was also sad. Oh God! What an odd time has come when no successor of these Risis has been born? Their lineage has come to an end. Not a single purposeful activity which was initiated by the Risis is alive at present. There are crores of Brahmanas and millions of (so-called) saints. If amongst them there had been only ten or twenty true Brahmanas or saints, they would have worked wonders like Buddha or Gandhi.

Second round of pilgrimage and projection of the field of work 2

I recalled that in the past when the princess (daughter of the king of Kashi) shed tears and asked, "Who will revive the Vedas?" Kumaril Bhatt appeared and said, "Please do not lament so long as Kumaril is alive on earth." Kumaril Bhatt achieved what he undertook to do. But today there is no Brahmana, no saint and a Risi is almost  it out of question. Only hypocrites are seen screaming everywhere like wolves disguised as lambs. Such ideas filled my mind for the whole day after I had returned to my cave. Gurudev was reading my mind. He too was unhappy like me. Gurudev said" Then do one thing. Let us again go to meet all the Risis. Tell them:"If you so direct, I may sow the seeds but you will have to do manuring and watering so that the crop my grow. At least by making such an offer you will feel much relieved.' Also ask them how to make a beginning and what will be its outline. Also tell them, 'I will definitely do something. If all of you are kind enough to shower your grace, there is bound to be greenery in this deserted graveyard'.

On Gurudev's command I could even say that irrespective of the consequences I was prepared to jump into fire. Gurudev could read my mind. This time, I saw his face beaming with joy like Brahma -kamal. Both of us were Quiet but happy. We decided to again meet all the Riis whom we had met last night. When they saw us again, one of them expressed satisfaction as well amazement.

I stood spellbound, with folded hands and head bowed down before them. Gurudev conveyed my aspiration, resolve and zeal to them indirectly in paravani and said, "He does not lack life-transforming energy. He will do whatever he promises to do. Kindly indicate how the seeds of the tasks left unfinished by you are to be shown. if maturing, watering etc. is done by us, his efforts will not be in  vain."

Thereafter, Gurudev invited them all to attend, in astral bodies, the purnahuti of sahastra-kundi Gayatri Yagya which was to be performed at Mathura on the completion of Gayatri Mahapurascaranas in the year 1958 and pointing towards me said,  "He is a monkey but Hanuman, a bear but Jamvant, a vulture but Jatayu. Kindly direct Him and rest assured that what has been left unfinished will be completed and the sapling will grow up into a huge tree." He further said, "Why should we be disappointed? Why should we not rely on him when he had discharged with great devotion responsibilities which were entrusted to him during his past births?"

This talk was going on with one of the Risis but hardly did it take a moment for this invitation to reach them all and they gathered together. Disappointment disappeared, hope was revived, and future program was chalked out. It was resolved that seedlings of divine tasks that the Risis had been doing be sown again in a field, a nursery of fragrant flowers of divine aim and purposes be nurtured and then transplanted all over the globe, so that the world blooms gain with divine fragrance.

Second round of pilgrimage and projection of the field of work 3

This was the scheme of building Shantikunj which was to be undertaken after conclusiion of my stay at Mathura. The schemes of building Gayatri Nagar and raising the structure of Brahmavarchas Shodh Sansthan (Research Institute) were also explained in detail. Each and every word which I was told was engraved on my mental canvas and I decided that soon after completion of twenty-four Gayatri purascarans of twenty-four lakhs each, I would prepare recipient of Gurudev's protection and kpatronage could ever be unsuccessful.
I stayed for a day more. Explaining in detail about the Purnahuti of Purascaranas Gurudef Said, "I called you this time to explain to you the plans for the future. There is not much time now left for completion of your purascaranas. Go to Mathura, complete them and start the second phase of your life from Mathura.

"Next to prayag, Mathura is a central place in teh country. It is convenient form the point of view of communication. After independence, your political activities will be over, but the work towards the fulfillment of your life's primary mission will continue. Political restructuring is bound to be there. Government will look after the economic restructuring and other allied matters but three more transformations will have to be initiated through the agency of moral and spiritual movements. The country became enslaved and weak not because there was paucity of brave persons who could defeat the aggressors. Internal strife and weaknesses were responsible for the downfall and degeneration of the country. Others had only taken advantage of these shortcomings.

"Moral, intellectual and social transformations are to be accomplished. For this, it is necessary to gather around you a band of dedicated and awakened persons and to explain to them the highlights of the work to be done. So leave your village and go to Mathura, hire a small house there and publish monthly magazines and also publish material relating to these three kinds of transformations. In due course, you have to build a grand Gayatri temple near Mathura in the land where Durvasa Risi had performed Sadhana and make arrangements for the board and lodging of your colleagues. Then you have to perform a Mahayagya, after the completion of twenty-four Mahapurascaranas, by way of Purnahuti. It has always been the tradition in anusthans to perform yagya along with the jap. After completion of twenty-four anusthans, each of twenty-four lakhs of jap, you have to celebrate a Mahayagya in a yagyasala comprising of one thousand kunds and offer twenty-four lakh ahutis. On that occasion foundations of a huge organization will be laid which will initiate the work of mass awakening through the agency of moral and spiritual movements. This is the first phase of the completion of anusthan. After discharging this responsibility, you have to go to Sapta Sarovar, Haridwar, live there and complete the work of revival of Risi traditions for which you have given your word to the Risis."

Second round of pilgrimage and projection of the field of work 4

Gurudev explained in detail how the work at Mathura was to be done. He also indicated the outline of the work of translation of ancient scriptures, their publication and publicity and setting up of an organization of Gayatri Parivar.

I had assured Gurudev in my very first meeting with him that nothing would be left undone to carry out his directions. How were the needs of money and manpower to be met for the accomplishment of so huge a task? Gurudev read my mind, laughed and said, "Do not worry about these material and human resources. Start sowing whatever you possess. Its harvest will be hundredfold. All the tasks which have been entrusted to you will be fulfilled." Gurudev himself indicated to me what I possessed, how and when it was to be sown and how and when it would yield the rich harvest.

I kept everything which Gurudev said firmly in my mind. There was no question of forgetting it. How could a soldier forget the command of his general? I could not neglect or disregard what I was asked to do..

Our interaction concluded. This time I was directed to stay in the Himalayas only for six months. All necessary arrangements were made for my stay. Gurudev's Virbhadra left me at Gomukh. I reached the indicated destination and stayed there for six months. When I returned home my health was much better. My happiness and earnestness had increased. It was reflected on my face. People started saying that there was some haven of happiness and comfort in the Himalayas to which I periodically returned and from which I returned every time far healthier and happier.

I now prepared to shift to Mathura. I had visited Mathura once but did not know anybody there. There was great scarcity of houses in those days at Mathura. I went in search of a small house suitable for the publication of Akhand Jyoti. After considerable search, I found a house in Ghiyamandi which was lying vacant for quite a long time. The land-lady was an old woman. When I asked about the rent, she said it was fifteen rupees per month. She handed over the key of the house to me. I went inside and found that in all there were fifteen rooms in it. Although the house was in a dilapidated condition, it was not costly from my point of view. I paid one month's rent in advance. The land-lady was extremely happy.

I went to my village, brought my family and luggage's and started living in it. There was some whispering in the whole locality as if my decision to live in this house was a matter of astonishment. On enquiry, I was told this was a house haunted by ghosts. Whosoever had come to live in it had suffered loss of life and property; and nobody could stay here long. I was told that being an outsider, I had been befooled, because nobody could have rented out such a huge, three-storages house having fifteen rooms, for a paltry monthly rent of rupees fifteen. I was warned that I would be harmed.

Second round of pilgrimage and projection of the field of work 5

I decided to continue living in that house because so cheap, spacious and useful accommodation could not be had elsewhere. It turned out to be true that the house was haunted by evil spirits. There was tumult and turmoil throughout the first night on the roof of the house and shrieking sounds of jesting, wagging, weeping and fighting were heard. There was no electricity in the house. I took a lantern, and went up and saw some shadowy male and female figures running away. I could not meet them. They did not harm me. This continued for about ten days.

One night, I went up at about 1 AM with a lantern in my hand and asked the shadowy figures to stop. They stopped. I told them, "You have been living in this house for quite a long time. Let us come to a gentlemanly compromise. You may live in seven rooms on the top floor and we will stay in the remaining eight rooms. Thus you will not be inconvenienced. We will also not be bothered." Nobody replied, although they remained standing. From the next day everything changed. On my part, I complied with the terms of the compromise. They also appeared to be agreeable to the arrangements. Sound of some movement on the roof was, no doubt, heard sometimes but there was no mischief or disturbance which could upset our sleep, frighten the children or cause any obstruction in the work. I got the damaged portion of the house repaired at my cost.

Publication of Akhand Jyoti was again started from this house. I started corresponding with parijans and associates from here. In the first year itself about two thousand subscribers were enrolled. I used to write letters to them and invited them for personal contacts.

I used to study while going for a walk for two hours daily. My anusthan continued in my small room of worship. In place of political work relating to teh INdian National Congress, I speeded up my writing work. My pen started moving in writing books and articles for Akhand Jyoti and translating ancient sacred Sanskrit texts for educating the masses through the medium of moral and spiritual instruction. Akhand Jyoti was printed in my own hand operated press. This routine went on. But I was worried throughout how money and manpower would be arranged to accomplish the huge task of publicatio, installation of the press, building Gayatri tapobhumi and performing a huge yagya which had not been performed since after the Mahabharata? For this the message of Gurudev, 'Sow and Reap' used to appear before my open eyes often. This message was now to be materialized, in teh field of society. I had to become a true brahmana, devoid of all possessions (aparigyahi). My mind started constantly visualizing the outline for the achievement of this noble aim.

Carnal mind was defeated - I succeeded

I learnt the truth about the existence of siddha purusas during my first journey to the Himalayas. I was disillusioned of the earlier notion that I had in the matter and also disillusioned others who had similar notions that a meeting with saint siddha purusa is not possible unless ,requisites competences is attained because they live in astral bodies and appear only  before those who are worthy to see them.

A detailed description about my pilgrimage to the Himalayas is given in my book titled "Colleagues in Solitude" (sunsan-ke-sanchar). This book is a literary travelogue. One gets a clue from it how desires, fear and adverse circumstances can be overcome through will-power. A person who has to take to the spiritual path has to make his mind and soul strong. I have explained in it why the Himalayas and the banks of the fear of loneliness is the unstable mind. If the mind is steadfast and strong, there is no need of companies; and man, like animals, need not be afraid of loneliness.

Even ferocious animals are afraid of human beings. If a man summons up courage and thinks that his hands, feet eyes, faces, mind intellect are constantly with to guide him, there is no reason for him to be afraid. Only few animals are ferocious and they can be faced with fearlessness and a feeling of live. Raja Harishchandra lived in the cremation ground and served as a sweeper. Masais of Kenya live amidst tiger in dense forests. Adivasis live in dense forests surrounded by snakes, tigers etc. There is, therefore, no reason why an intelligent person of steadfast will cannot live there.

A person comes all alone in this world. He eats, sleeps, walks alone. He has ultimately to leave this world alone to the invisible world. As a natural consequence of aspiring to lead a  spiritual life there should be, at least, so much attitudinal change in our mind that we are able to feel happy in all circumstances. By practice our body can be molded in any manner we like. Eskimos of North pole region live only on fish. Persons living in high regions of inaccessible Himalayas and Alps live long despite the lake of normal facilities and creature comforts. Animals can live on grass. If man also selects some particular useful leaves as his diet he can easily subsist on them after some practice. I had several such experiences in my first journey to the Himalayas. My wayward mind came under control and carnal tendencies were thrown out and replaced by positive, joy-filled thoughts and experiences.