hare krishna hare krishna krishna krishna hare hare
hare ram hare ram ram ram hare hare

Devotee mine! You have no cause for fear. Recite only My Name.

I am the fear of fear, the terror of the terrible.
It is I who destroy all dangers.
I have forever been protecting you.

Oh dear! It is my duty to protect those who take my shelter with the words, “I am yours.”

Let the skies topple down,
let the fire of dissolution play its havoc,
let millions of thunders clash together,
let the universe totter and reel and
the fiercest of storms rage,
let the seven seas swell and heave,
yet-yet my dearest!
You have no cause for alarm.
Never forget that I have been guarding you right within my bosom.

A Divine Prophesy

“ Listen to me again, oh you devotees of Krishna. In the district of Hoogly, A bhakta will be born in the family of devotees of KRISHNA. He will be known as a Bengalee because of his birth in Bengal. He will be vastly learned and attain to full knowledge of the Supreme and will be known as belonging to the Sri Sampradaya of the Rama-huti order. The cult of Sri Sampradaya of the Rama-huti order will be his daily practices. Vast will be his knowledge, meditation and learning. His disciples will number more than a thousand. Of them about three hundred will excel in knowledge and learning.
He will wander about from place to place to disseminate Dharma. Many will receive from him essence of truth. He will be dear to Sri Sri Jagannath Deva. He will be known to a good many wise men. As a householder, he will be known as Prabodh Chandra Mukhopadhyaya. From very early childhood, he will possess knowledge as well as an attitude of non-attachment. At the second stage of life, he will have one leg damaged.

Wait, ye, for the advent of the Lord. In him will the Lord incarnate Himself. He will come on a visit to Niladrinath and his identity gets revealed. He will have many disciples with him and he will be forever wandering.”



In the higher approaches, there is no difference between the various Sampradayas [religious associations]. Though some outward differences may be visible, in reality all are the same.

The Mantra of the union of all the Sampradayas is “Jai Guru”.

To whichever Sampradaya a person may belong, he has to take shelter with a Guru; hence, with great ‘Ananda’ [rejoicing], he will not be shy at announcing ‘Victory to Guru Deva.’

The meaning of the words ‘Jai Guru’ is ‘Victory to Guru Deva’.
Sri Gurudeva is everything to me; so if he is victorious I certainly shall be fulfilled.

The syllable ‘Gu’ denotes darkness or ignorance; the syllable ‘Ru’ stands for the repeller of the darkness.

As you stand or sit, eat or go to bed, in weal and woe, in want as in affluence, devoutly or disdainfully, with or without reverence, in solitude as well as in company, awake and asleep, say my Name.

I say on oath I undertake full responsibility for you and your family. You needn’t worry about anything whatever.

— Sitaram

My dearest Children and my mother
Of blissful essence,

It is a truth familiar to you all that this body has been given to you as an instrument for God realization…

In order to liberate oneself from the cage of the five one will observe the following musts.
1. Pure diet
2. Regular performance of compulsory prayers
3. Sexual abstinence
4. Some reading from holy books or participation in the Kirtan chant,
5. Keeping company with advanced devotees.

That is all which will set free from the bondage of the flesh and make one a participator in the divine lila with its immersion in the Supramundane modes of perception, sound and touch and smell and the resultant ecstasy of God realization — a consummation that can be promised as an infallible certainty. Just as we see the sun which is the living soul of the material world with our direct sight, so shall we stand convinced of the indubitable truth of God’s existence – a truth thrice-sifted and as often reasserted. Come let us march together to that land of perfection.


[Translated by Dr. Srikumar Banerjee. M.A., B . L. Ph.D]
by Sri Sitaramdas Omkarnath

On Friday, the 23rd January 1976, the morning hours through 8 A.M. –11 A.M. in the eastern veranda of newly constructed temple at Mahamilan Math, Kolkata, Sri Sri Sitaramdas Omkarnath, through a discourse meant for select devotees, imparted the knowledge concerning the ultimate truth. Those who had come to receive this enlightening discourse had observed a fast on the previous night, as advised by Sri Gurudeva, and assembled at Mahamilan Math, having ceremonially bathed in the Ganges before the dawn on the ghat adjacent to the Bhavatarini (Kali) temple at Dakshineshwara (in the precincts of which Sri Ramakrishna spent the major part of his life). They had concluded their morning sandhya ritual and performed japa and with a pure mind and utmost faith, they imbibed the invaluable sermon.

This discourse on the ultimate truth and the bestowal of Brahma Jnana is indeed unprecedented divine benediction of Sri Gurudeva.

Discourse Pertaining To The Ultimate Truth
By Sri Sri Sitaramdas Omkarnath

Translated into English by Raj Supe.

Sri Sri Thakur:

Gurur Brahma Gurur Vishnu Gurur Devo Maheshwarah
Gurureva Param Brahma Tasmai Sri Gurave Namah
Ajnana Timir Andhasya Jnanajan Shalakaya
Chakshurunmilitam Yen Tasmai Sri Guruve Namah
Akhanda Mandalakaram Vyapta Yen Characharam
Tatpadam Darshitam Yen Tasmai Sri Gurave Namah
Mannathah Sri Jagannatho Madguru Sri Jagadguru

Madatma Sarvabhutatma Tasmai Sri Gurave Namah

 I am Thine, I am Thine; I am Thine!
O Beloved, I am Thine.
Thou art mine, Thou art mine, Thou art mine!
O Lord, Thou art indeed mine.
I am Thine, I am Thine; I am Thine!
O Beloved, I am Thine.
Thou art mine, Thou art mine; Thou art mine!
O Lord, Thou art indeed mine.
I am Thine, I am Thine; I am Thine!
O Beloved, I am Thine.
Thou art mine, Thou art mine; Thou art mine!
O Lord, Thou art indeed mine.

There are two essential components in this sharanagati (surrender unto the Lord), one is “I” and the other is “Thou” (“I” and “You”); of these a two words “I” and “You”, we make use of “I” more often, it’s “I” we have been using and are presently using too. The first question is this: Who is this “I”? My book, my house, my wife, my son and “I”— all these are not quite the same.

Dehohmiti ya buddhirvidya sa prakirtita
Naham dehaschidatmeti buddhirviddyeti kirtita

‘I am this body’– such knowledge is indeed avidya (ignorance) and ‘I am not this body, I am chidaatma (Atman of the nature of wisdom), such awareness is verily knowledge. Who am I? Where am I? What is my body — my nose, ear, eye, hand and leg? If these are different from me, then who am I?

Now, it’s like this. You can arrive at the truth of any premise through three means; first through direct perception, next comes logical deduction or inference and the third way to ascertain the truth is through scriptural tenet. Direct perception means something that you can see in front of you; logical deduction or inference means arriving at the truth by subscribing to a principle or belief though the object is not directly in evidence. And scriptural tenet means something that has been declared by holy men or written in sacred texts.

Despite probing from the tip of the hair on the head down to the toe we haven’t succeeded in determining which part of the body can be really called ‘I’— that’s how little our ability is!

Four or five hours of sleep are mandatory for us. During this hour of sleep, we are neither aware of the worldly existence, nor home nor wife. If we are the body: who is its lord? There are three states of existence: jagrita (wakefulness), swapna (dream) and sushupti (deep sleep). You see things in dream. And when you wake up in the morning, you ask: Who it was displaying the things of wakeful existence in the realm of dream?

It was such deep sleep that you could hardly say whether it was dawn or dusk, but there was surely a witness who recalled the things from the dream.

‘I shall only believe that which I can directly see, if I can’t directly perceive it with my own eyes, I shall not believe in it’—very well said, but you cannot even see your own eyes; are you a blind fool then? Even so, you are able to see in the mirror that you possess eyes. One can infer fire from the evidence of smoke. ‘Parvato vahnimaan dhumaat.’ However, despite the fact smoke blows during winter, there’s no fire. Hence it is impossible to arrive at “I” and “mine” through direct perception or inference.

God is indeed performing His divine play within us, sometimes He reveals Himself within, in the inner recesses of our hearts – this is an ultimate truth – there’s an assertion in the Upanishads:

Naam-rupa-vinirmuktam yasmin santishtate jagat
Tamahuh pravantin kechinmayameke param tvanun

That in which this world free in all aspects from Naam (Name) and Rupa (Form) abides, some call it ‘Prakriti’, some call it ‘Maya’ and some others designate it as ‘Anu’ (Paramanu).

Kechittam tapa ityahustamah kechijadam pare
Jnanam maya prakritim pradhanaschha shaktimpyajam

It is variously known as Tama, Jada, Jnana, Maya, Pradhana, Prakriti, Shakti or Aja.

Sa kalah paramanurve yo bhukte paramanutam
Satovisheshbhuga yastu sa kalah paramo mahan

When God’s potency exists in the form of paramanu (atomic aspect), then it is expressed in the form of paramanu shabda or Atomic Sound, and when this potency is in undifferentiated and universal form, it is expressed by God in param mahan shabda or Supremely Great Sound. In fact, epithets such as Prakriti, Tama, Jada, Jnana, Maaya, Pradhana, Shakti, Aja and Kaal are none other than Paramanu.

That which is proclaimed in the Shrutis as Akasha (Ether), it is indeed the cause of entire manifestation of this world, characterized by Naam and Rupa. That station in which this Naam and Rupa inhere is indeed Amrita (Immortal Essence), it is Atman (Soul).

Bahusyaam prajaayey iti: 'I shall become manifest, I shall become many'. I shall perform the Divine Play – I am One, I shall be many! It is from His desire to become many that this spectacular world was created.

Every human being has three types of bodies viz. gross body, subtle body and the causal body. The panchamahabhutas (five elements) viz. ether, wind, earth, water and fire have combined to give rise to the gross body; just as the cloud predominantly contains the element water and desert predominantly contains the element fire, in the same way individual bodies of human beings contain one element predominantly.

The deity presiding over ether is Vishnu; Maheshwari is the goddess ruling fire; the presiding deity of wind is Surya; Ganesha presides over water and Bhagawan Shankar over the earth. Those who have ether as the principal element in their bodies will be devotees of Vishnu, in the same way those with fire will be devotees of Maheshwari, those with wind of Surya, those with water of Ganesha and those with earth of lord Shiva.

Now the question is how do these five elements blend? Ether, wind, earth, water and fire –these five are the panchamahabhutas – of each of these five make equal halves, with that we have two portions of each. Now, set aside one half (½) of each element and of the second half (½) make four equal parts, in this way in all the four parts there will be one-eighth (1/8) part of the respective element. Let us suppose in the half part (½) of ether that you had set aside, you add one-eighth (1/8) part of wind, earth, water and fire each. Now in the gross body of a human being thus composed, the predominant element would be ether because it has ½ portion of ether (and 4 x 1/8 = ½) of others. Such a person will have element ether predominantly.

Well, the gross or material body has been created, but how will it become active? How will it come alive? It is with this intent Sri Bhagawan broke open the brahmarandhra (crown of the head) and through the sushumna channel in the spinal column subtle as the lotus stalk, He took up an abode in the muladhara (at the base of the spine or sacral plexus) in the form of Para (transcendent sound), in the nabhi (navel) in the form of Pashyanti (visioning), in the hridaya (heart) in the form of madhyama (middle one/ mental sound) and in the mouth in the form of vaikhari (articulate sound). He dwells in the natural order in the form of para, pashyanti, madhyama and vaikhari and performs his divine sport.

In this gross body are five vayus (vital winds). What are these panchavayus (five winds)? Prana, apana, samana, udana and vyana, these are the five types of vayus. Just as the five elements ether, wind, earth, water and fire have combined to give rise to the gross body, in the same way out of the five vayus, prana resides in the hridaya (heart), apana in guda (anus), samana in nabhi (navel), udana in the kantha (throat) and vyana vayu is present in all the parts of the body. The function of prana wind is to rise upwards, function of apana wind is to move downwards, the function of samana is to digest the food that has been consumed and to properly separate the juice and blood formed thereof, udana is by nature a wind which rises upwards and vyana is a wind that flows throughout the body.

The sthula deha (gross body) is adorned in this way, the doors of senses have been created and it is Him who has assumed this body. All the foundations of the body are subservient to apara prakriti (material nature); para prakriti (spiritual nature) has lordship over the former.

What is sukshma deha (subtle body)? Five winds (prana, apana, samana, vyana, udana), five organs of action (mouth, hands, legs and feet, anus and genitals), five sense organs (eyes, nose, ears, tongue and skin) together with mind and intellect constitute the subtle body.

Typically five organs of perception are construed to be eyes, nose, ears, tongue and skin, but in reality these are only doors of the five sense organs. What are the sense organs then? Well, the sense organs are subtle; they are not visible. For instance you could be seeing, but you still cannot remember who passed in front of your sight. When asked, you say I didn’t see anyone pass though your eyes were indeed wide open. This means your eye is not a sense organ, the power of seeing is the real sense organ, and eye may at best be called its door. In the same way, it’s not the ear but power of hearing, not the nose but smelling power, not the tongue but power of tasting and not the skin but the power of touching that are the real sense organs. Therefore what we designate as sense organs viz. eyes, nose, ears, tongue and skin are but doors of the senses.

The karana deha (causal body) is ignorance, this has been stated before that the consciousness that I am this body itself is avidya (ignorance).

Now, beyond these three bodies (gross, subtle and causal) lies the Atma (Soul). Sri Bhagawan has declared in the Gita, “mamaivamso jivaloke jivabhutah sanatanah (15/7) all beings are a part of My eternal Being, I am ever one with them. Despite being hidden behind different appellations, this being is indeed of the nature of the supreme Soul; when the ignorance is rent with the help of knowledge and true nature of the Self is attained to, the being does not need to return to worldly existence. Now, if you inquire as to how the individual soul separates from God and turns worldly, I would say that this individual soul attracts the mind and the senses towards the worldly desires. Which is why that which we call as karta-bhokta (doer-perceiver) is indeed the individual soul. Thus individual soul is merely an appellation.

The Supreme Soul Himself assumes the title of an individual soul by disguising Himself as such. This appellation is known as the ansha (partial manifestation). In fact the individual soul is indeed a part of God; it is perpetually eternal. What the rays of the sun are unto the sun, moon rays are unto the moon and waves unto the sea, so is the individual soul unto Sri Bhagawan.

Look at this sky, it appears to be free and open, but the same sky when enclosed within a pot appears to be enclosed by the pot. The sky enclosed within the conception of a pot is called the ghata-akasha (pot-sky). If the pot breaks, then it’s impossible to see the sky within. Where does that sky disappear then? Well, it merges with the maha-akasha (Great Sky). Thus when the conception of ghata or the pot-consciousness is gone, one realizes that the sky is indeed the same substance within and without. Similarly when the notional distinctions disappear, it is revealed that the individual soul is identical with the Supreme Soul. The Supreme Soul, despite assuming the form of an individual being, still continues in its original state. God performs His sport by assuming a living form.

Sri Bhagawan has stated in Gita:

bhumir apo 'nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha

Earth, water, fire, air, ether, mind, intelligence and false ego -- all together these eight constitute My separated material energies. This is apara prakriti, this eight-constituent material nature is essentially inferior one.

apareyam itas tv anyam
prakrtim viddhi me param
jiva-bhutam maha-baho
yayedam dharyate jagat

Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine (by name Maya) which comprises the living entities who are exploiting the resources of this material, inferior nature. It is of the nature of consciousness, pervading the entire world.

Mula Prakriti (primordial pregenetic substance) is of three types viz. sattvik, rajasic and tamasic, in the same way ahamkara (egoism) too is of three types viz. sattvik ahamkara, rajasik ahamkara and tamasik ahamakara.

Sattvikahamkarata indriyadhishtaro deva manscha jatam

Meaning sattvik ahamkara gives rise to the deities presiding over organs and the mind. Sun, the quarters, Vayu, Varuna, Ashwini twins, Agni, Indra, Upendra, Mitra, Prajapati—all these are born of sattvik ahamakara.

Rajasahamkarat dashendriyani jatani
rajasadindriyanyeva sattvika devata manah

From rajas ahamkara are born five organs of senses and five organs of action. Another name for rajas ahamakara is tejas ahamkara.

tamasahmkarat sukshmani panchabhutani jatani

From tamasic ahamkara originate the tanmatras (five forms of material existence in the particle form) such as shabda (sound), sparsh (touch), rupa (appearance), rasa (taste) and gandha (smell). And from the five-fold combination of these arise the five gross elements viz. earth, water, wind, fire and ether. From the shabda tanmatra (sound particles) sprang the akasha (ether), then sparsh tanmatra (touch particles) together with the akasha (ether) formed vayu (wind), then with jal tanmatra (water particles) akasha (ether), vayu (wind) and tej (fire) –in this way entire creation came into being.

Then from the rajas aspect of five elements the five winds arose. It is from the summation of five elements that four types of creatures born of the egg, the sweat, the earth and uterus originated.

Now let’s see what is the cause of the mind? What is mind? Well, mind is of the nature of sankalpa-vikalpa (resolution & negation). In absence of the mind, the sankalpa-vikalpa does not arise, which means it is the mind, which causes sankalpa and vikalpa. When egoism pertaining to “I” is renounced, sankalpas and vikalpas do not arise, and for this reason ahamkara (egoism) is considered to be the cause of the mind. Ahamkara (egoism) is considered the sixth aspect of Prakriti; alternately the sixth modification of prakriti is ahamkara. The cause of ahamkara (egoism) is ignorance. If there is no egoism, false knowledge or ignorance cannot come anywhere near. Ignorance consists in forgetting one’s true nature and mistaking the body to be one’s real self. Intellect is a decisive faculty. It’s the discriminating power. God Himself pervades the kshetra (field) in the form of the kshetrajnya (knower of the field). Body is the kshetra; conscious being is the kshetrajnya. What happens when the consciousness deserts the body? The body will rot. Every little particle of the body will disintegrate.

It is the chaitanya (consciousness) that takes on the body. It is this chaitanya because of which varied functions are conducted through the machine in the form of the human body. It is for this reason when kshetrajnya does not exist; there is no one to hold the kshetra (body) together. Kshetrajnya is para prakriti (transcendent nature). Kshetra is apara prakriti (material nature). Para prakriti is eternal and apara prakriti transient.

As long as you perceive the sorrows of this world as sorrows, you can safely assume that you are abiding within the limitations of material nature. This material nature indeed is the root cause of all the sorrows of a human being. Prakriti (primordial nature) envelops chaitanya (consciousness) and drags it to the state of bondage. The para prakriti (transcendent nature) on the contrary takes control of the rajas and tamas attributes and conducts the individual being into supreme light through sattva element, which is why she is referred to as Para or the higher one. Apara prakriti partakes of whole host of defects of materiality.

Om Brahmavidaponti Param Tadeshabhyukta
Satyam Jnanam Anantam Brahma

Soshnute Sarvan Kaman, Sah Brahmana Vipaschiteti
Tasmad Va Etadmadatman Akashah Sambhutah
Akashdvayuh Vayoragnih Agnirapah
Abhdyah Prithvi Prithivya Aushadhayah

Annat Prushah Sa Va Esh Purushohanna Rasamayah

Tasyedameva Shirah Ayam Dakshinah Pakshah Ayamuttarah Paksha
Ayamatma Idam Puchyam Pratistha

Those who think that Brahma, characterized by truth, knowledge and eternity, resides within the cave, which is of the nature of intellect, and ensconced in the great ether of the heart, and perceive it thus —they enjoy all the desirable objects. It is this soul from which ether arises; from ether– wind; from wind– fire; from fire– water; from water earth arises; from earth– the multitude of herbs; from herbs– food and from food– the human body. Though everything has originated from Brahma, human being occupies a predominant place in creation because only a human being is entitled to karma (conscious acts) and jnana (knowledge), all other beings exist only in the bhoga yoni (physical plane). This Purusha is well-known as a product of the elixir in the form of food.

The Purusha has also been likened to a bird. That which rests on the shoulders is the head, the right hand is the right wing, the left hand is the left wing, the torso is the central portion and the posterior is the tail.

The ancient sages have declared the living beings to be of five kinds— Nitya (eternal souls), Mukta (liberated souls), Baddha (bound souls), Keval (Absolute Souls) and Mumukshu (Seekers).

Nitya Jivas (Eternal Souls): They are perpetually free from the blemish arising out of worldly contact. In other words they don’t have to experience the worldly existence at any point in time. They engage in spiritual practice with intent to gain the grace of Sri Bhagawan; in fact the experience of their entire mortal existence consists in serving and pleasing God. Immortal beings such as Vishwakasena, Ananta, Garuda, Narada etc. are examples of Nitya Jivas (Eternal Souls).

Mukta Jivas (Liberated Souls):They are liberated of the sorrow and defilements born of worldly contact by the grace of God. They are liberated from the world, and stationed in the ultimate abode; these great souls are full of bliss that comes from experiencing the divine form, attributes and power of God.

Baddha Jivas (Bound Souls): These are bound by the transient world. It is characteristic of a bound soul to consider that ‘I am the body’. My wife, my child, my house and my worldly existence— they are bound in this day and night. They take pride in the body made of five elements considering it to be the soul. They consider gratification of the body through enjoyment of objects characterized by form, taste, sound etc. as their object of life. Service of the wretched, violence against creatures, adultery, coveting of another’s wealth –engaging in these, and repeatedly getting caught in the cycle of birth and death, these souls come and go from worldly existence.

Keval Jivas (Absolute Souls): They acquire knowledge from the Shastras in order to overcome worldly suffering, realise the difference between the gross body together with objects of enjoyment and the soul; consider the worldly existence reproachable, and the principle of soul self-luminous, superior to gross nature, eternal and transcendental. By contemplating upon this, and realizing the Self by turning the consciousness inwards, these people experience the Self. They consider the light of the soul as the object of their life and stay rapt in it.

Mumukshu (Seeker Souls): Those who wish to be liberated from the cycle of birth and death and the worldly existence are called the mumukshus.

It has already been stated that He entered the human body by breaking through the crown of the head and became a jiva. Forgetting His true nature, and taking the body to be Himself, He began to wander in cyclical existence. His primordial desire was “I shall be many, I shall be born”— in order to become many, He entered the uterus in the form of seminal fluid, within a night fertilized egg became a zygote, was implanted in seven nights, became embryo in a fortnight, compact flesh with a beating heart in one month, the head was formed in two months, feet etc were created in three months, ankle, stomach and neck region was formed in the fourth month, the posterior in the fifth month, the face, ears, nose, eyes etc. in the sixth month. In the seventh month the jiva became integrated, in the eighth month, endowed with all properties, he began to contemplate on Omkar. In the ninth month, being endowed with all faculties of perception, he began to recollect his previous life—‘I have been born in thousands of wombs in the past, I have partaken of varied kinds of food, I have suckled at various breasts, I was born repeatedly and repeatedly did I die, I performed good and evil deeds for the sake of my near and dear, but in consequence of them it is I alone who is burning in pain, those who were supposed to be the recipients of those karmas are all gone. Alas! I am drowned in the ocean of sorrow and I am unable to find a way out; per chance if I succeed in getting out of this womb and overcome the crisis, I shall take refuge with Maheshwara who puts an end to all things inauspicious and confers liberation.’ In this way, eulogizing Sri Bhagawan right inside the womb, the moment the individual soul steps out of the womb, vaishnava wind rids him of his knowledge and casts him in delusion and ignorance whereby he forgets everything.

The individual soul will have to overcome three yonis and hold itself aloft: the word yoni here means the place of origin. Of the three yonis: the first one ‘A’karayoni is an ordinary one from which the human being is born. The second yoni is ‘U’kara and it lies in the two-petalled lotus between the eyebrows, and the third yoni namely ‘M’ kara is akasha (ether). A mother’s breast is also formed of a triune—‘A’, ‘U’ and ‘M’. The rounded portion of the mother’s breast is of the nature of ‘A’, the dark complexion over is of the nature of ‘U’, and the nipple is of the nature of ‘M’. Drinking the stream of nectar contained in the Omkar of the breast, an infant grows, which is why he loves the breast. Progressively, when he comes of age and a desire to multiply comes into him, his attitude towards the same breast changes.

The world was asleep at that time; His mind was tranquil, still, immobile, and solemn like the quiet stretched over waveless ocean. At that time there was neither light nor darkness, the laughter of nature was not manifest at that time. In this auspicious moment a vibration of Self-expression was inspired in the Supreme; a desire to be many all of a sudden pervaded all over, and from this sweet union, the world was conceived. Renouncing the dream of conception, when He set out in quest of truth, far away from being in the Void, He saw that the whole world is drowned in absolute, sweet union and there’s nothing but the music of union playing in the cosmos.

Swept away by the intoxication of the face and loveliness of the beautiful woman, you take a plunge losing sense of right and wrong – you take this to be lasting beauty –not a transient thing! But how many moments does the passion and lust last? Among all the pleasures of this world, there’s none that equals the enjoyment of a woman. But how long does even this last? The enjoyment ends as soon as the semen is discharged. The taste lasted as long as one consumed meat, egg, fried aubergine–it was just a matter of throat that extends four-finger length. The moment the morsel went down the throat, it was no more –look how transient external pleasure is!

Well, would you like to listen to the truth about the one of beautiful face –someone for whom you would spare no effort? That pretty face could bemoan an assault of leucoderma, it could be destroyed by cancer; what’s more, that beautiful woman could also betray you, she could die – why do you run after her with great longing like a mad man? Just think of it –the outer cover of her body –just remove that cover and see what lies beneath, it’s nothing but flesh and blood. Go little deeper, take away the flesh, and your are left with only the skeleton. Look! To what state that beautiful woman has been reduced –in the place of her nose are holes; there are pits in the place of eyes. What grotesque appearance? Was it for this you went through all the trouble?

Listen, my dear! It’s true this pleasure of external things – the lure of the five viz. shabda (sound), sparsh (touch), rasa (taste), rupa (appearance), and gandha (smell) does not exist in any other. But then how durable is the pleasure derived from these, it’s surely not permanent, is it? Whatever pleasure or delight you derive from outside, all of it is filled with pain through and through. Thus in order to obtain lasting pleasure in the world, one must turn the sense organs from external things; direct them inwards. How can the senses be turned inwards? How will you know your own nature? Who are you? Who is the “I” in you? You will have to arrive at your true nature by taking recourse to Shastras (scriptural texts). Shastras will surely apprise you of your true nature.

The bound soul is fervently and forever longing after the worldly pleasures. It strives with all its heart for their accomplishment. That is why when the bound soul calls out for God, he says –“Cure my child, rid me of my wants, give me worldly pleasures, fame, and success, enhance my wealth.” In this way he worships God with worldly intent in mind. So, does it mean that one should not worship God for worldly things? No, that’s not how it is! Worshipping God with worldly intent, as time passes, the selfless sentiment of worshipping God for its own sake will arise, keenness in devotion will become evident. One thing is certain, there’s much good in adhering to the dictates of the Shastras, whether one likes it or not. Shastras declare that the Brahmins must perform sandhya rites ‘aharahah sandhyamupasitah’; now one might think what good will the performance of sandhya bring? Singing songs of Ramprasad may well deliver the same good! That’s not how it is. If the Shastras declare that sandhya must be performed, it must be performed. Daily worship God with due rite and undertake to do japa regularly, thereafter sing songs of Ramprasad to your heart’s content.

24 minutes before sunrise and 24 minutes after sunrise, in the same way 24 minutes before midday and 24 minutes after midday and 24 minutes before sunset and 24 minutes after sunset, this is the time to perform sandhya rite; this is the verdict of the Shastras and that’s why the command of the Shastras must be followed directly. The Shastras declare various things such as following Guru’s instructions, following the command of mother and father, observing path of virtue, partaking of pure food etc. Now, as you pursue deeds in accordance with the Shastras, the sattwa quality will be enhanced and rajas and tamas qualities will drown in it. Progressively you will develop love for contemplating upon God. Then the mind will resolve: ‘I shall not pursue any thing that doesn’t please you.’ In this way, slowly an emotional relationship with God will be formed, then will come a state whereby the mind will say, ‘I am going to pursue everything only in order to please You.’

Pratah prabhuti sayantam sayadi praatarantatah
Yat karomi jaganmaatastadu tab pujanam

From morning to evening and again from evening to morning, whichever acts I undertake, I shall take them on thinking that I am worshipping you with them, I’ll treat both the righteous and unrighteous acts as your flowers, and abuse as your thorny flowers. What will happen if you act in this way? Well, the sense of “I” will disappear.

Yat kritam yat karishyami na tat sarvam maya kritam

Twaya kritantu phalbhaka tvameva Madhusudana

Whatever I am doing, and whatever I may do, it cannot be my doing, everything transpires through your will, O Madhusudana, and the fruit thereof is thine too.

Nevertheless, even in acting in this way there is a trace of sense of “I”. ‘Yat karishyami’—whatever I may do, with it also comes a sense of “I”. But as one keeps performing the acts and surrendering them, one lays a foundation for destruction of sense of “I”, and now “I” assumes a new meaning: “I who am yours”. Progressively as “You” portion comes in, to the same proportion does the sense of “I” disappear, until the import of “I” is changed to “You”.

When we are aghast and disconcerted due to the blows of worldly existence, when we cry out, distressed as we are, bound by the noose of samsara, and we wonder who will come to my rescue? Where shall I go? What shall I do? At that moment, from the bottom of your heart, say ‘Tavasmi’, ‘Tavasmi’ Tavasmi’— I am Yours, I am Yours, I am indeed Yours!

Have I really become Yours? Or am I just parroting the words ‘I am Yours’. There is an insurmountable distance between You and me— I am a bound-soul, thou art truthful, eternal and indestructible. How can I become Yours? It’s then a thought passes through the mind, ‘Oh! I gave myself over to so many people in this world but alas! None of these can offer me security and freedom from fear. Who can confer fearlessness upon me except Thee? But for You who has the power to help me cross the ocean of mortal existence? I do not belong to anyone else; I don’t wish to be possessed by Anger, I don’t wish to be possessed by Greed and Delusion, I don’t wish to be overcome by sensual enjoyments—constrained by my past deeds, no matter what I am required to do, I shall not forget the fact that ‘I am Yours.’ Bound by karma, whatever be my lot, I shall nevertheless think that Thou art my companion in all my conditions, however mighty the agony and burning pain I might have to go through, even then I shall endure it all and say “I am Yours.” I shall declare that I am Yours, Thou art my exclusive protector, Thou art my sole refuge! I have no austerity to claim, no penance have I done, I have no strength, I will only say—‘Tavasmi’.

If there is no capacity to do penance, how then can one gain protection? ‘I am Yours’—

Sakrudeva prapannay tavasmiti cha yachate
Abhayam sarva bhutebhyo dadamyetat vratam mam

Sri Bhagawan Ramachandra gave this assurance to Vibhishana who had sought refuge in Him. This supreme mantra is from Valmiki Ramayana. ‘I have taken refuge in You’—whoever says it but once and seeks refuge in Me, regardless of who it may be, it is my sole duty to offer shelter to him.

When Vibhishana came and having surrendered before Sri Ramachandra, he sought refuge, Sri Ramachandra sought opinion of Sugriva, Angad, Jambuvana and Hanuman. None was willing to trust the brother of sworn enemy Ravana. Vibhishana’s intentions cannot be free from canker of suspicion –this is what the host of vanara army thought. Each one including Sugriva, Angad and Jambuvana expressed that it was not right to offer refuge to Vibhishana. Sri Ramachandra turned to Hanuman and said, “Mahavir, what is your opinion about the matter?” Mahavir said, “O lord! We are mere monkeys, what opinion can we hold?” You have, in your compassion, thought us worthy of opinion and this alone is enough grace. Whatever you deem fit should indeed take place. We are not intelligent enough to offer you advise –we lack in wisdom. Then Ramachandra said, “Leave alone Vibhishana, even if Ravana comes and says that I surrender myself before you, I will give refuge to him too. To give shelter to he who seeks refuge is my vow. For that reason, no matter who comes to me saying ‘I am Yours’, I am bound in oath to give shelter.

Sakrudeva prapannay tavasmiti cha yachate
Abhayam sarva bhutebhyo dadamyetat vratam mam

This mantra is mentioned as the ultimate one not only in Valmiki Ramayana but also in texts such as Adhyatma Ramayana and Vaishnava-matabja-bhaskara. Apart from this supreme mantra, there are two other mantras of Sri Ram in Vaishnava- matabja-bhaskara

Sri Ramachandracharano sharanam prapadhye
Srimate Ramachandraya Namah

 Sri Ramanandiya Sri Vaishnava Sri Paratpar Gurudeva authorized Param Gurudeva to initiate disciples with Krishna Mantra, which is why he did not depose the disciple from Ramanandiya Sri Vaishnava Sampradaya; because the goal of Sri Ram Mantra viz. Omkar is the same as the goal of Krishna Mantra.

He told Sri Param Gurudeva, “You are an adherent of Shastras, you must walk on the eternal path alone”, thus he did not let the Ramanandiya Sri Vaishnava Sampradaya be corrupted. Because it is only to transcend five elements that five principal deities are worshipped in form. The goal, which is attained by Sri Ram Mantra, is the same goal that all the other mantras engender. Despite the fact that diverse schools of religion preach worship of different deities according to the founding preceptor, the ultimate object of all is one—Omkar! Though the spiritual paths appear to be different due to the distinctions of empowerment and authorization, in the end all of them unite.

The moment a disciple is entrenched on the path and takes to spiritual practice in accordance with the instructions of the Guru, his sins are destroyed and just as all the darkness is removed when the sun rises, so also all his doubts and arguments are laid at rest. Such disciples then bath in the ocean of supreme bliss and experience the verity –“Sarvam Brahma-upanishadam” –

Brahma described in all the Upanishads ‘Ekameva-advitiyam Brahma’ –Brahma, which is one without the other, ‘Neh Nanasti kinchan’ – there is no plurality in the world, there’s only exclusive supreme Brahma in the form of Omkar.

Though Sri Param Gurudeva commanded Sri Gurudeva to walk on the path of knowledge ‘Ekameva-advitiyam Brahma’ – there’s only Brahma and nothing else; he did not adopt it. He had already taken recourse to path of devotion; his ‘Jai Guru Sampradaya’ is indeed following in the wake of Sri Ramananda Sampradaya.

In Ramanandiya Vaishnava sect one is initiated with Ram Mantra. When Sri Paratpar Gurudeva gave a command to Sri Param Gurudeva to preach Sri Bhagawata doctrine in Bengal, Guruji told him that several streams of devotion to Krishna were prevalent in Bengal, at this Sri Param Gurudeva told him – 'in that case you initiate disciples with both ‘Ram’ and ‘Krishna’ mantra'. Sri Param Gurudeva used to impart both Krishna and Ram mantra. He bequeathed ‘ Krishna’ mantra to Sri Gurudeva and asked him to stick to the eternal path shown by the Shastras.

If you so desire, you can adopt the path of knowledge. It is perhaps with the apprehension that the members of modern civilization may not feel inclined towards mantra-initiation because of the fear of having to wear the rosary and sectarian marks on their person that supremely compassionate Param Gurudeva did not initiate disciples with panchsamskaras (five-fold rites). He went on initiating disciples with just the mantra. It was only later, after some time, that Sri Gurudeva had donned the rosary and sectarian mark. By birth and ancestry Sri Gurudeva was a smarta –the members of this faith, versed in the Smriti texts, worship the five principal deities. Their goal is attainment of formless Brahma. Sri Param Gurudeva, who preached worship of deity with form and attributes, transcended the conflicting duality and authorized Sri Gurudeva to worship formless Brahma.

How am I to know that I am Thy servant? By putting on the sectarian mark on twelve parts of the body starting with the forehead, and by wearing a rosary of Tulasi beads round the neck, I shall proclaim myself to be Thy servant. By conferring the rosary of Tulasi beads upon you, I have set you apart from the other bound souls. Now on, the deeds that you perform shall become Lord’s. You will not have to experience the fruits of these karmas.

These things have been described in detail in the text ‘Sri Vaishnava-matabja-bhaskara’. You are perhaps aware of the fact that in Southern part of India the practice of applying tilak, the sectarian mark is quite prevalent –even the judges and magistrates over there proudly wear the sectarian mark while practicing their profession with pleasure. Haven’t you noticed that the employees of the Railways and Police departments are autonomous in their functioning and they wear nameplates from which we can make out in which division they are working, if that’s how they make it evident, you have taken on God’s service, won’t you wear a external sign of identification for the same. Tilak (sectarian mark) is indeed your introduction; it announces that you have become a servant of God. Just devote yourself to this service.

Nirguna and Saguna –these are the two forms of Brahma. The Shrutis speak of both the types of Brahma –Sakara and Nirakara, Saguna and Nirguna. “Swarupam dvividham chaiva sagunam nirgunatmakam” i.e. Swarupa is of two kinds – Saguna and Nirguna. Sri Bhagawan has stated in Gita, those who fix their minds on me and are devoted to me, those who worship me with supreme devotion – to My mind, these are the greatest adepts of Yoga and knowers of truth.

However, those people, who having made their minds equitable by controlling the senses, worship Brahma, who is indeterminate, unmanifest, all-pervading, beyond conception, perpetually immoveable, steadfast, still and indestructible also attain to Me.

There’s no difference between Nirakara, Sakara, Nirguna, Saguna, Jnana and Bhakti – these are merely the functional designates of the same reality. Men and women, everyone’s cherished desire is realisation of God. Only when one obtains God that all the sorrows of individual being cease for good.

It is the duty of those who wish to obtain genuine peace to regularly perform japa of mantra bestowed by Sri Gurudeva, partake of sattvik food and observe brahmacharya. Those who follow this are bound to experience the grace of Sri Bhagawan residing in the divine mantra speedily.

Through the influence of Kaliyuga when people consider body to be everything and gratify it, when they regard worldly happiness to be the supremely desirable thing and conduct themselves without any consideration of virtue; devoid of continence, when they lose the ability to undertake any form of devotion – for the uplift of such people the Shastras and the holy men recommend a simple and easily accessible path of Naam Kirtana. Through Naam Kirtana, lust, anger and covetousness etc. of those of weak minds is speedily purged. Thereafter, while continuing to listen to Naam, when one becomes completely sinless, Omkar of the nature of Naad becomes manifest and one is able to see God. The purpose or the goal of singing Naam Kirtana is to attain to Omkar. What happens when one repeats the Naam is something that’s been known for long.

Prano hi Bhagwanishah prano Vishnu pitamah
Pranen dharyate lokah sarvam pranamayam jagat

This means prana is verily Bhagawan Shankara, Vishnu and grandsire Brahma. All the worlds exist on account of prana; entire world is imbued with prana.

This prana is another name of Pranava. It is the Ishvara in totality and Jiva in the individual. This prana is Brahma with attributes, the power of this prana is kundalini shakti or the serpent power. It is this prana that dwells in this body in the form of five winds and it’s this prana that ceases, which is why disease, sorrow etc. are all outer-directed states. The normal breath is of the span of twelve finger-lengths. You can perceive this if you take a ball of cotton close to your nose. That is why it is said that natural breath is twelve-fingers long. When this measure increases, one may infer that the body is deteriorating –that’s why if the measure of breath is shortened, the deterioration is checked, the mind and the consciousness is turned inwards.

How should the measure of breath be shortened? By constantly repeating Naam, the measure of prana will slowly diminish. What is achieved through Naam Japa? As one repeats the Naam, pranayama is done, the breath is automatically regulated and the prana does not waste away. Slowly as the wasting of prana gets reduced, to the same proportion the mind is drawn inwards. The state one achieves through rigid disciplines of yoga and the like can effortlessly be achieved through Naam Sankirtana.

“Sushumnantargatam vishvam tasmin sarvam pratishthitam” –

Entire world is centered in Sushumna; everything is dependent on Sushumna. No matter which path one treads, once Sushumna is reached, all of them will come together.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Ram Hare Ram Ram Ram Hare Hare

As one performs japa of the Naam, ‘Ram’ ‘Ram’, ‘Ma’ ‘Ma’, ‘Guru’ ‘Guru’, or through japa of bija mantra (mystic mantra of favourite deity), the breath progressively becomes shorter, the pace of prana is condensed, it no longer remains twelve-finger long; in this way, as the breath penetrates inward, ‘naad’ and ‘jyoti’ appear, one comes upon miraculous divine experiences.

Repeating this very Naam, the prana enters within; it assumes the ‘nasabhyantaracharinau’ state. When the Omkar Naad (Primordial Sound) appears, all the winds existing within the body coalesce into the muladhara (sacral plexus), the body becomes heavy at that time and lapses into a state of meditative trance.

‘I am the doer’ –this kind of pride is itself egotism. As one repeats Naam poor egotism melts away and turns into ‘I am the servant’ –at that time one feels I do not belong to anyone, I am Yours, I am exclusively Yours, I am Yours alone.

I shall narrate an incident, listen carefully. There was a Brahmin. His life was always beset with great difficulty and penury. He tried with all his heart to earn wealth and when all his attempts proved futile, he decided to commit suicide. Just then he met a Siddha –a holy man. He related his sad tale to the holy man. The holy man said, “I will relieve you of your sorrow, come and meet me tomorrow morning.” As advised by him the Brahmin went to him the following morning. The holy man tied a packet in the Brahmin’s shawl and said, “Brother, when you put this shawl on your shoulder, you will be able to roam into space at will, you will have equal prowess in journeying about the water, earth and the sky. And with this siddhi (supernatural power) you will be able to overcome your financial wants. But you must never open this packet.” The Brahmin, having obtained this inconspicuous power, made his salutation to the holy man and returned home.

Soon as he put the shawl (tied with miracle packet) on his shoulder, the Brahmin began to easily fly across the sky. Seeing him soar in the sky in this way, people took him to be a realized master and a holy man, and many a man took refuge in him. The poverty of the Brahmin was gone. He prospered. Few days passed in this way and thousands of people became his disciples and considered themselves blessed. Then after a few days, a desire to see what is in the mystic packet arose in the Brahmin’s heart. He opened it and discovered ‘Ram’ written with lac dye on a piece of palm leaf. The Brahman mused: O Hari! I never knew mere writing the word ‘Ram’ on the palm leaf with lac dye could enable a man to easily travel on the water, land and sky. Now he discarded this palm leaf with ‘Ram’ written on it for it had worn out and he replaced it with a new palm leaf, wrote ‘Ram’ in big font on it and tied it to the shawl. Now, with this when he set out to walk on water, he pathetically sank. He also lost the power to soar in the sky. When people saw him unable to soar, they began to shout, ‘O what’s happened! What a pity!’

The Brahmin went to the great Siddha and said, “My lord! I am unable to raise myself, I cannot soar up in the sky.”

The great Siddha asked –Did you open that packet? The Brahmin told him –'Yes, I opened it one day and discovered ‘Ram’ written with lac dye on a piece of palm leaf. I threw that old scrap of palm leaf, took a new one and nicely wrote ‘Ram’ on it and tied it to the shawl. But now I am unable to rise up'.

The great Siddha said – 'I had warned you against opening that packet tied to the shawl. But you opened it nonetheless and secured your own downfall. That palm leaf did not just contain ‘Ram’, it was the ‘Ram’ Naam, which I had realized through my lifelong austerity –that had the power to make you soar in the sky. How can the ‘Ram’ you wrote possess such power? Leave now and experience the fruits of the decree of your destiny'.

Who is Guru? He is compassion of God in person. Guru does not just bestow a mantra; he gives you God in the form of mantra. Pure food habits, virtuous conduct, timely worship, with this as time passes and the sins are destroyed, the consciousness that ‘I am this body’ will disappear and this will lead to direct perception of God. To study any genuine discipline one needs a Guru; one needs a Guru to become a doctor, engineer, lawyer or an attorney, the need of a Guru is even more if one wishes to acquire transcendental knowledge. Won’t you need a Guru to learn that this world has become a heaven?

Para prakriti (empirical nature) has two parts:
Maya and Brahma – Ajnana and Jnana
Vageva vishva bhuvanani yajne
Vach ita sarvamritam yaccha martyamiti

It is Vak (Articulate Sound) from which the whole world was created, whether immortal or mortal, everything is a product of sound. As one performs japa, or chants the Naam, when the power of Brahma is awakened, Naad and Jyoti manifest. While repeating Ram Ram orally, when the divine power is awakened, Naad and Jyoti appear. While repeating Ram Ram orally, when the articulated sound reaches the heart, the anahata sound (unstruck sound) begins. This Naad is supreme Brahma (Naad eva Brahma); Naad koti sahastrani –Naad is of crores of varieties, it numbers in tens of thousands. Naad is of two types Avyakta (Uunmanifest) and Vyakta (Manifest). When the Anahata (unstruck sound) begins in the heart, the desire to get a vision of God is augmented. Thakur kindly gives a vision of Himself in the Pashyanti (navel region). The ishta mantra merges with the deity. The door of Sushumna channel is opened, Omkar sound begins to sport in Sushumna.

Khulega sushumna dvara mantra hoga laya
Pranava karega krida hokar naadmaya

In the beginning there was only the supreme Brahma. “Ekaki sa na ramate” –one cannot play alone, which is why He desired to be many –“bahu syaam prajaayeyam” –for this reason He grasped, in collaboration with His indivisible power, the form of mahat tatva, ahamkara, five objects of the senses, all sense organs and five elements. From the blend of five elements, the seven regions above – bhu, bhuvah, sva, mahah, jana, tapah satya, the seven subterranean regions – atal, vital, sutal, talatal, rasatal, mahatal, patal and four types of creatures born of the egg, the sweat, the earth and uterus sprang.

God alone assumes varied bodies and wanders about through eighty-four lakhs yonis. He is the one who burns in the fire of worldly existence and screams with agony to be delivered of its suffering. He is the one who becomes the Guru, blesses the disciple with assurance of fearlessness, and having given refuge, ushers him into supremely blissful condition, which is His state.

Nirguna, Saguna, Atma, Avatara – He is all that.

yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion — at that time I descend Myself.

He comes; even today He comes to lift up the being who has forgotten the nature of his true Self.

One day Sri Gurudeva sent me a note with the following written on a paper:
Gururva shishyon va bhavasi kataro na viditam Aham te tvam me prakritisulabhat tat suviditam
Guruscheta shishyohamhah sharanamupagatah pahi kripaya
Gururva teham vai kimasi gathistat kathay me

 “Who are you, my Guru or Shishya? I for one can never tell! All I know from my natural feeling is that I am yours and you are mine. If you are my Guru, then I submit as a disciple to your care and take refuge in you – out of bounty of your grace, do enlighten me. If on the other hand I am your Guru, please tell me who you are, of what substance are you formed?”

The answer to this question is given in the last essay of ‘Pagaler Khayaler’.

(“This state is your gift. The language too, has been bequeathed to me, by you! I have offered it all at your lotus feet. Do what you please!”) ‘This one’ *1 began first mauna (vow of silence) in the year 1933. Numerous types of Naad (divine Sound) appeared during meditation –it seemed as though several conches were being blown. Before this, by Sri Gurudeva’s will, I went to Brahmarshi Sri Gaudendraji (nearly 300 years of age) in Kolkata –the mind was very restless at that time. Brahmarshi told me: 'With my instructions the waves in your mind will become quiescent'.

He asked: Who all are there in your family?

‘This one’ replied: Mother, nephew, wife etc.

Brahmarshi said: Is there anyone to provide for their livelihood?

‘This one’ replied: None.

He said: In that case I cannot give you the instructions pertaining to quiescence of modifications of the mind. But you can do one thing – ‘Opt for jala samadhi (setting sight on water until it reaches meditative stance) –it will still the mind.

Srimat Dhruvananda Giri of Uttamashram used to fondly call ‘this one’ ‘shwasur’ (father-in-law). He used to say, when the spiritual experiences occur they must be ratified with what the scriptural texts declaim on the subject.

The experience of Naad, which occurred in the Paush month of 1933 – it was conveyed, in detail, to revered Sri Panchanan Tarkaratna Mahashaya through a letter. This letter was written in order to check if any error had been committed on the path. In reply to it, Tarkaratna Mahashaya wrote – ‘I was extremely pleased to read your long letter. Until now you have not erred on the path at any point. Hereafter, you will have to decide whether you would like to do atma niyoga in the Sankirtan Naad or Pranava Naad. This is a matter for deliberation. Perform japa of Pranava ( Om) for one week in the way you have been doing it in the past and then see if you can hear the sound of Sankirtana as before. Apprise me of this. I shall give my answer in regard to the principle of Pranava only after I hear from You. I will have to contemplate on this subject for a few days. I am not a rank spiritual adept like you. I am merely bearing the burden of scriptural texts.’

In the year 1936 all the worldly acts dropped. ‘This one’ swore solitary confinement. It was the first or second day of the month of Magh when Gurudeva granted a vision in a dream. At that time all the mantras had been consummated. Only the sound of Om remained. Gurudeva appeared in the dream and said, ‘You will have to preach Naam.’ Janaki’s father-in-law Narayana was also present in the dream. Gurudeva disappeared, the sleep ended. The vow of mauna (silence) wasn’t however broken.

On the auspicious day of Dol Pornima (13 th of Chaitra of the year 1936) at Jagannath Puri ‘this one’ for the first time began to preach Naam. Having taken a room on rent at Swargadham in Swargadwara area, on the day of Mahavishnu Sankranti, a vow of manuna until death commenced. It was not sufficient to have received a commission to preach Naam through a dream – if He really wished that Naam be preached he had better appear in person and say so. At this juncture, in the spiritual domain, only Naad was being heard on the right side. There was no strength even to pronounce Om. On 24 th April 1937, having changed the clothes and freshened up, ‘this one’ sat down to meditate in the midnight. A tinkling sound akin to a child’s ambling about wearing anklets was heard on the right side of the head. The Naad went on and gradually consciousness ebbed out; just then Jagannath Deva appeared holding the flute, aureoled in transcendent light, accompanied with sweet sound of the bell. “Go, go, go and give the Name,” saying this, He disappeared on the right side. ‘This one’ wrote to Panchanan Tarkaratna after this episode. He wrote back with great delight, “Let the Naam be preached! May the world be blessed with it!”

Liberated souls of the rank of brahmakoti are like crazy devils resembling children. They come and go when they please. The liberated souls in the category of ishvarakotis however seek welfare of the people and are engaged in propagating the path of righteousness in this world. They have no personal interest; their life on earth is dedicated to welfare of the world.

Everything is indeed a reflection of His power –the individual being is His part. From the powerhouse, electricity has come into the bulb through the electric wire. The moment the switch is turned on, it’s aglow. All the electricity comes from the same powerhouse; the bulb is merely a disciple of that light.

paritranaya sadhunam
vinasaya cha duskrtam
sambhavami yuge yuge

In order to deliver the holy ones and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.

Indeed, he comes to deliver the holy ones. But those who are already of the holy turn, what deliverance is needed for them?

Sri Bhagawan has said: I have come, and as long as I am here, I am engaged in activity; the pious lot and the holy men will eschew other acts and do my bidding. The liberated souls of brahmakoti order are actually incapable of pursuing anything. As for the holy men, they must labour in order to accomplish welfare of the world –their deliverance has already been achieved.

Those who are not going to be born again –in them, the consciousness in thousand-petalled lotus in the head, is directed heavenwards. By piercing through all the six chakras their prana escapes through the brahmarandhra (crown of the head) . And the ones who must be born again, in them the consciousness in the thousand-petalled lotus in the head, is pressed downward.

When the spiritual aspirant makes progress with great longing for success, he reaches a beautiful island abounding with gardens embellished with pearl-like flowers and the temple therein. But the door is closed, he knocks his head on the door and screams, ‘Open up! Open! Open the gate! You will have to let me in today! If you don’t open the door, I’ll break my head. This wail, full of agitation, opens the door. There’s just an immensity of pure light in front, you can’t believe your eyes. Isn’t this my favourite Deity? You’ve had the vision. Now you are smearing sandal paste on the Deity, offering garland of flowers, offering other articles of worship –the heart is reluctant to return back. Mother is sitting next to the Lord. Lord says to the Mother, “Here! Here’s your child! He has returned home from the foreign land. Like a little baby, now the child revels in Her embrace, in Her lap. He is not letting go of the Mother’s hug. ‘Now, after experiencing the pain in the womb, I shall not return to the mortal world to be deposed afresh. I won’t leave the Mother and go anywhere now.’

I am imparting this knowledge to all of you who have fasted last night, risen at dawn and come here after taking bath in the Ganges. Chant Naam, Chant Naam…from Naam, Jyoti, Naad, everything will be attained. Chant Naam, those who are incapable of sitting in meditation, will effortlessly attain to the fifth state through singing Naam.

I leave you a legacy of eighty-five years of my spiritual realization through this discourse. All of you, please put forth effort according to the best of your ability.


*1 ‘This one’: Sitaram never spoke of himself in the first person. He used to refer to himself as ‘this body’ or ‘this one’. This was also a self-training to realize the truth that ‘I’ am not the body; I am the Self.