P.P.

Shri Narayankaka Dhekane Maharaj was born in a devout religious

family on 3rd July 1927, in the city of Dhule. He holds a degree of B.Sc.
and the degree of B.E. (Civil). He was also conferred the degree of M.E.
(P&H) by the University of Calcutta. He was superannuated as
Superintending Engineer in Bombay. Prior to that he served in the State
of Maharashtra in its water supply department and other various
divisions. At Nasik he served "MERI" (Maharashtra Engineering Research
Institute) Nasik, in which he held a high-ranking position. He was
awarded a Gold Medal by the Institute of Engineers for conducting a
research in the field of Water Analysis.

Shri Narayankaka Dhekane Maharaj is the chief commiserate and chief

Trustee of the said Trust.

Since his childhood Shri Narayankaka was attracted towards the study of
Sanskrit, Indian Philosophy and Yoga. While he was undergoing college
education in 1950, he was initiated into the Siddhayoga by P.P. Brahmalin
Shri Loknath Tirth Swami Maharaj, who came from Bengal. Shri Narayankaka
embraced celibacy, practiced devoutly the path of the Siddha Yoga and has
achieved the unique status of a Spiritual Master.

The disciples of P.P. Shri Loknath Tirth Swami Maharaj are spread far and
wide. Of them the foremost are P.P. Shri Gulawani Maharaj and P.P. Shri
Narayankaka Dhekane Maharaj, who have initiated numerous aspirants into
the path of awakening the serpent power (Kundalini) on a large scale.
Thanks to this stupendous task! Their innumerable disciples are all over
India and abroad. Some of them have also set up Siddhayoga centres in
many cities and towns. Nursing a desire that everyone be a follower of
Siddhayoga, Shri Narayankaka's efforts to propagate the knowledge and
information of this path are being relentlessly continued. He delivered
lectures on the Siddhayoga in the International Spiritual conferences
held at Banglore, Pondicherry, Mumbai, Pune and several other places
where the delegates were charmed by the path of Siddhayoga.
P.P. Shri Narayankaka Dhekane Maharaj is also the chief Trustee of Shri
Vasudev Niwas Trust; Pune set up by P.P. Bramhaleen Gulavani Maharaj. He
also received blessings from P.P. Bramhaleen Shri Dutt Maharaj Kavishwar.
Aspirants irrespective of caste, creed, community, age and sex can be
initiated by P.P. Narayankaka provided he or she is ready to observe the
rules laid down by this path. Anybody in the world can receive initiation
from him by sending a Prayer-letter.

P.P.Narayankaka constantly imparts the knowledge of transmission of power

(Shaktipata) to all disciples and seekers in the Maha Yoga Niwas Trust,
set up at Nasik, where a meditation hall has been provided for all
disciples to perform disciples daily. On Sundays, disciples take
advantage of participating in a group meditation in the holy presence of
P.P. Shri Narayankaka.

P.P. SHRI LOKNATH TIRTH MAHARAJ MAHAYOGA TRUST

Bhagyodaya, Near Pumping Station, Shreerang Nagar, Gangapur Road

City: Nasik Zip Code: 422013 State: Maharastra Country: INDIA

Telephone # 91-253-2311616

Website: http://www.kundalinishaktipatayoga.com

Alternate Website:
http://heritage.eth.net/kundalinishaktipatayoga/aboutus.html

E-Mail: info@kundalinishaktipatayoga.org

Personal E-Mail Address of Shri N.Y. Dhekane Maharaj:

MAHAYOGAKAKA@REDIFFMAIL.COM

Sadguru N.Y. Dhekane Maharaj: Residing at Ashram and authorized by

(Brahamaleen) His Holiness Loknath Tirth Maharaj to bless spiritual
aspirants through Shaktipat (Awakening of Kundalini Shakti) Initiation.
Swami Loknath Tirth Ji Maharaj

The events unfolding in the temple of Goddess Kali presaged the birth of a
Divine boy in the family of the Chakravarty’s who were the priests of the
Dhakeshwari temple. The wife of Chakravarty Babu, the temple priest, was
sitting in front of Goddess Kali, watching her husband performing Pooja
(worship). Suddenly her body was charged with a surge of Divine Energy which
made her rotate like a top spinning about its axis. Her face was effulgent.

Thus with the blessings of the Divine Mother on Sunday 8th May 1892 on "Amrit
Siddhi Yog" day, was born a Divine baby boy who was named as ‘Yogeshchandra’.

Yogeshchandra was a very handsome and homely and had a natural attraction
towards the Goddess right from childhood. He would sit in meditation with eyes
closed in front of the Goddess. He had an elephantine memory and mastered all
religious rituals like Sandhya, Pooja, etc. at a very early age. In the
absence of his father, even in his childhood, he could shoulder the temple
responsiblities.

Unfortunately the Chakravarty family had a heritage of a short span of life,

and Yogeshchandra’s father too expired prematurely. Thus, Yogesh had to stop
his education after fifth standard and had to seek a job. He devoted his time
to Goseva (serving the cows), Matruseva (serving his mother) and Jaganmata
seva (serving the Divine Mother). The shock of his father’s demise had made
him introspective and he began to aspire for the eternal spiritual life. He
prayed to the Goddess earnestly to give him a Guru who would guide him on the
spiritual path.
Seeing his devoutedness and earnestness, the Goddess manifested herself and
showed him his Satguru and also gave him the address of his residence. Bidding
farewell to family Yogeshchandra left his home to meet his Satguru P.P.
Atmanand Brahmachari. The Satguru conferred upon him "Brahmacharya Deeksha" as
Yogeshchandra had vowed to remain celibate for the rest of his life and
renamed him as Brahmachari Yogeshchandra Prakash. Later on the Satguru also
initiated him into Mahayoga / Shaktipaat Yoga / Sahaj Yoga / Siddhayoga /
Kundalini Yoga by conferring on him Shaktipaat Deeksha or Vedha Deeksha.

After the Deeksha of Shaktipaat both the disciple and his Satguru went to
Dhyan Sadhan Math where Satguru P.P. Shri Narayan Tirth Swami Maharaj, the
Guru of P.P. Atmanand Brahmachari resided.

The Swami Maharaj was pleased to receive both his disciple and his disciple’s
disciple. Brahmachari Yogeshchandra served both his Satguru and Paramguru
earnestly and performed meditation in their company for a period of two years.
He got a variety of divine experiences and rapidly advanced spiritually.

Thereafter Satguru Atmanand Brahmacharya took Brahmachari Yogeshchandra

Prakash back to his home to obtain consent of the mother of Yogeshchandra to
give him Sanyas deeksha. Yogesh’s mother gladly consented. Thereupon Yogesh
obtained Sanyas Deeksha, committing himself to a life of total renunciation,
from P.P. Swami Tripurling Saraswati at the age of 22 and was renamed as Swami
Chinmayanand Saraswati.

Both Shri Chinmayanand Saraswati and his Satguru then returned to P.P. Narayan
Tirth Swami Maharaj, who blessed both of them and placed the responsibility of
spreading the Mahayoga message on the shoulders of young Chinmayanand. Satguru
P.P. Atmanand now permitted Swami Chinmayanand to carve out his path
independently.
Swami Chinmayanand thus set out for the Himalayas where he stayed in Tehri
Garwhal performing constant spiritual practices for two years.

One day the "Chit Shakti" (Divine Power) instructed him to go to the South.
Thus Swamiji left the Himalayas and reached Hathras. Here the Goddess in a
vision asked him to go further South. A kind railway passenger gave him a
ticket to Hoshangabad.

At Hoshangabad, some miscreants played a cruel trick upon Swamiji and

recommended to him for staying a haunted house. The history of this house was
that anyone who entered it was found dead the next day. But the miscreants
were taken aback next day when in the morning they found Swamiji unscathed.
Swamiji had not only defended himself but had also mercifully granted released
to the tortured souls from their ghostly existence.

At Hoshangabad P.P. Gulavani Maharaj became the disciple of Swamiji. Swamiji

conferred Shaktipaat Deeksha upon him and several others. They all experienced
the Divine Power operating upon themselves and were amazed at these
experiences. Thus Swami Chinmayanand started spreading the Siddhayoga message.

After sometime Swami Chinmayanand obtained "Dandi Sanyas" from his Satguru and
was renamed as Shri Loknath Tirth on 30-1-1927 Poush Vadya Dwadashi day. He
travelled in various parts of India, propagating Siddhayoga. In between his
travels he would go and stay in Kashi. His life was controlled by the Divine
Mother and he would confer "Shaktipaat Deeksha" wherever he ordained it.

The Swami had tremendous spiritual knowledge, knowledge of Tantra, Mantra,

Siddhis (Powers) such as distant hearing and seeing (clairvoyance and
clairaudience), knowledge of Divine healing as well as healing with plants,
herbs, etc. He never liked to perform miracles for popularity and yet people
were attracted towards him tremendously. Sometimes he would behave in such a
way as to invite criticism and insult in order to practice developing
tolerance and also to scare away excessive crowds of people. He also composed
religious poetry, shlokas and sung them in a melodious voice. His routine
started at 4 a.m. in the morning with several hours of meditation followed by
bath and bhiksha (simple food).
His food habits were very simple. After a short rest in the noon, he would
start reading, writing and meeting visitors, etc. He would go for a walk in
the evening. Then he would perform Sandhaya, partake a frugal dinner and
conduct hymns and discourses. He preferred to retire early.

Shri Swami had a fatherly affection for his disciples. He had a divine power
to foresee calamities that would befall them and sometimes he would alert them
in advance and present himself at the spot of the calamity to reduce their
distress and help them.

Although Swamiji disliked performing miracles, there are several instances of

his doing so when required. Those interested in knowing more about these it
may refer to his biography. Many of them were healing miracles, besides
others.

Swamiji was free from attachment pleasures. Once when Swami Tripurling
Saraswati offered him the position of a Cardinal Designate of a rich
prestigious Math (Spititual institution) at Dhakka. But he declined. One of
his disciples had created an Ashram for the residence of Swamiji. But this
disciple later faced financial crisis, as he had ignored a forewarning by the
Swamiji. Seeing the disciples plight, Swamiji sold off the Ashram to help him
to pay his debts. In the last moments of his life, he admitted to one of his
disciples that although he had several spiritual powers, even those of
lowering, increasing body weight, floating on water, etc. besides the earlier
mentioned ones he never did use them for any personal material benefit of his
disciples because doing so would have proved an obstruction to true spiritual
welfare. He said that in today’s world, purity in action was very difficult
and that the Shaktipat Yoga way of life is guaranteed to ensure spiritual
progress in the present difficult times.
Throughout his life, Swamiji’s health would often deteriorate, but he would
always remained in a joyous mood despite his ill health and never changed his
routine. Later, in Feb’1955 he called together his disciples in Kashi and told
them about his intention to leave the earthly body and how to manage the
matters after his demise. He asked them to put his body in a stone box and
leave it in the Ganga. He also told them to perform a Pooja of goddess Kali
and give offerings to 54 virgins. He told them that they would see a sign at
that moment. On Wednesday 9th Feb’1955 at 12 p.m. Swamiji gave up his earthly
body, The functions as instructed by him were carried out. On the 14th day
thereafter 54 virgins sat in a row on wooden seats. Plates of food were placed
before them. At that time, as mentioned by Swamiji before his passing away, a
miracle took place. A flame of light emerged out of the statue of the Goddess
and floated before the eyes of each of the virgins and traversed back to the
Goddess. Everyone prostrated to this Divine light. Thus, the Emperor of pure
consciousness Chaitanya Chakravarty P.P. Shroi Loknath Tirth Swami Maharaj was
liberated and attained MOKSHA.

Swami Shankar Purushottam Tirth Ji Maharaj

Swami Shankar Purushottam Tirth Maharaj was the Sanyas Guru of Swami Vishnu
Tirth Maharaj. A Sanyas Guru is a spiritual teacher who initiates one into the
system of, sanyas, or renunciation. He lived in the Siddhayoga Center of
Benaras after his own initiation into Sanyas by Swami Bharati Krishna Tirth
Maharaj, who was the Shankaracharya of Jagannathpuri at that time. The
following is a brief account of his career.
Swami Shakar Purushottam Tirth Maharaj, originally known as Shri Venukumar
Chattopadhyaya, was born in Lakshmipur in the District of Tripura in East
Bengal in the year 1890. His parents were religious people and this had a
definite bearing on the inclinations of his mind from the beginning of his
life. He also carried strong spiritual seeds accumulated by virtuous deeds in
his past life. He had a natural tendency to live in the company of holy men
and to be absorbed in spiritual pursuits. His mother died when he was only
five years old, but he consoled his other three brothers by telling them this:
"It is true that human beings have their individual mothers but there is a
Divine Mother who is the mother of all. She in fact is the mistress of this
world and is the beginning and end of all. Our mother has merged into Her. She
will certainly give us the best care and remove our sufferings."

Shri Venukumar, in fact, thus forgot his worldly mother and became a lifelong
worshiper of Divine Mother Kali, whose blessings he sought throughout his
life. After dedicating himself completely to her, he visited many holy places
and stayed in a number of spiritual centers. In spite of these efforts, his
desire to have a direct experience of the Divine Mother remained unfulfilled.
Ultimately he received the blessings of Swami Narayan Tirth Maharaj at
Madaripur who captivated him for the remainder of his life.

Swami Narayan Tirth Maharaj initiated him into the Shaktipat system and he
enrolled as a Brahmachari there. For eight years he served his Guru
continuously with untiring labor. East Bengal is a unique country because
nearly the entire area is covered by water for about eight months out of the
year. To collect dry firewood, beg for food from nearby areas and provide
meals for a number of guests visiting the Ashram at such a time was never an
easy job. Furthermore, since his teacher was a great disciplinarian, the
disciples were punished for even their smallest faults. Shri Venukumar was,
however, very open minded and patient. Ultimately, Swamiji declared Venukumar
to have stood successful to the test and blessed him to go out and propagate
the Shaktipat system in the world.
Shri Venukumar, who had come to be known as Brahmachari Atmananda Prakash,
traveled far and wide and met a number of holy persons. He continued to do his
spiritual practices and finally requested Sanyas initiation from Swami Narayan
Tirth. Swamiji directed him to Swami Bharati Krishna Tirth of Jagannathpuri,
the Shankaracharya of Govardhan Math. Swami Bharati Krishna Tirth kindly
accepted Brahmachariji and named him Swami Shankar Purushottam Tirth Maharaj
after initiating him into Sanyas.

Swami Shankar Purushottam Tirth Maharaj laid the foundation of a center in

Uttar Kashi near the bank of the Bhagirathi River. He called this center the
Shankar Math. Since his following consisted mostly of people from West Bengal,
Bihar and Uttar Pradesh, the disciples were worried that Swamiji would not be
able to spend much time with them. Therefore, another center named Siddhiyog
Ashram at Varanashi was built for him shortly after this.

Swami Shankar Purushottam Tirth Maharaj initiated a number of disciples into

the Shaktipat system and wrote several books in Bengali such as Yoga Wani,
Japa Sadhana, and Guruvani which were later translated into Hindi. He also
wrote a short treatise in English entitled Who Am I? Swamiji gave up his
mortal body in 1958 in Calcutta and merged with Divine Mother Kali. The books
Guru Vani and Yoga Vani have also been translated into English and are
available from: Ayurveda Holistic Center in New York, USA
Swami Narayan Tirth Ji Maharaj

Swamiji was born on during Kali Puja at midnight on 6th November, 1915. He was
born in the village of Varajuri, Near Dhanbad, Bihar , and named as Kalipada
Acharya. He first embarked upon His path of renunciation in 1939 (at the
beginning of World War II). Leaving his home, he headed directly to Puri where
he met Swami Shankar Purushottam Tirtha. After spending five or six days
there, they both came to Varanasi. Kalipada took diksha from Swamiji, and the
name Sri Vasudev Prakash Brahmachary. In 1950 he was initiated into sanyas.
Later, Swami Narayan Tirtha was left in charge of the Siddhayogashram and
Shankar Math by His guru, Swami Shankar Purushottam Tirtha.

Sri Swami Narayan Tirtha traveled widely on pilgrimage covering almost all the
reputed religious places & temples. He was a greatly respected religious
leader throughout Benares, Uttakashi, and elsewhere in India. Besides
religious deliberations he carried out various social/educational duties to
redress the distress of suffering humanity.

One of the many rare qualities found in Guruji was that he was quite
accessible - his door was open to all who required his darshan. Further,
through the power of his silence only, he made great things be accomplished
through his shishyas efforts – events that no ordinary person could achieve on
their own.

Swamiji is the Sanyas Guru of Swami Shivom Tirth.

Swamiji was also lovingly called Baba by many of his shishyas. In 1988 Baba
gave His blessings to his American disciple, Swami Sada Shiva Tirtha to open
an ashram in his name in USA named, Swami Narayan Tirtha Math, located in
Bayville, Long Island, New York.

In last decade of his life, Baba loved to spend most of the year in Shankar
Math, Uttarkashi, leaving his disciple, Swami Atmananda Tirthaji to run
Siddhayogashram.
On 2nd March, 2001 Shri Shri Shrimat 1008 Guru Dev, Swami Narayan Tirtha
Maharaj, took Mahasamadhi at His Siddhayogashram in Varanasi. He left Swami
Atmanandaji to run the two ashrams in India.

Swami Narayan Dev Tirth Ji Maharaj

The Shaktipat Initiation of Swami Narayan Tirth Dev Maharaj was celebrated at
the Swami Shivom Tirth New York Ashram on April 25, 1993. Shri Swami Shivom
Tirth Maharaj, was in attendance and he addressed the audience with remarks
concerning the significance of this great event. Several other people spoke
concerning events from the life of Swami Narayan Tirth, and the following is a
transcript of one of these talks:

Today I would like to talk a bit about a marvelous incident which occurred
over one hundred years ago. The event I would like to talk about took place in
a remote part of Eastern India during the latter part of the nineteen century.
It involved a solitary man, one who had withdrawn from the world and given up
all thoughts of worldly pleasures. This holy man lived in a small cottage near
a pond called Chandan Talab. Although nowadays this area has become a
populated area, in those days the cottage was very isolated and sat next to a
great forest. This secluded sannyasin lived a life of renunciation, spiritual
practices, and meditation far from any village or farm. He was full of divine
energy, but, because of the high state of his mind, this great man made no
attempt to preach or otherwise attract any followers. This saintly man was
named Swami Gangadhar Tirth Maharaj.

Swami Gangadhar Tirth Maharaj lived a very simple, solitary life, yet he was
very concerned with the affairs of the world. His only contact with the
outside world was through a disciple, a humble man who provided his Guru with
food by begging in a nearby village. One day, the yogic powers of Swami
Gangadhar Tirth revealed to him that difficult times were ahead for ordinary
people because of the effects of the age or era in which we now live. The
period in which we now live, as you know, is called the Kali- Yuga, or the Age
of Darkness. The Swami knew that the effects of the Kali- Yuga made it very
difficult for ordinary people to remain on any spiritual path. He knew people
would need help in finding spiritual illumination, since the influence of the
Kali-Yuga made it difficult for people to advance spiritually unless they had
already progressed to a high state of awareness. A most important aspect of
this account is that Swami Gangadhar Tirth Maharaj had been blessed with the
discovery of a very special means of awakening spiritual consciousness. This
was truly a great discovery, since previously the awakening of spiritual
consciousness was very difficult. Few people qualified for receiving help even
from very advance souls. Because of the effects of the Kali-Yuga, no means
were available to advance the cause of ordinary seekers because of these
factors.

Now, although the great holy man was in possession of this marvelous means of
assisting people in spiritual advancement, he was in a difficult position. He
was restrained from spreading word of this remarkable method of awakening the
sleeping spiritual energy in a person because of his unique state of
awareness. He was in such a high state of spiritual bliss (samadhi) that it
was not within his means to mix with people, to give talks, and to otherwise
spread the news of this beneficial spiritual power. So he remained in
solitude, waiting for that special person who would come to receive his gift,
and to spread that gift among all those who had desires for spiritual
advancement.

The remarkable event that was to take place also involved a young man, almost
a boy. The boy was born as Kali Kishore in 1870 in East Bengal in what was
then eastern India. He was born into a poor family and was married while he
was still very young. However, even at that young age, he longed for a life of
spirituality. Along with this longing for a spiritual way of life, he
possessed many spiritual qualities. These qualities included detachment from
worldly longings and control of his emotions. Soon, this yearning for a
spiritual life became very uncomfortable for him, because it led him to make a
decision that had a great effect on his later life. Kali Kishore decided at
last to leave his home and family in order to seek out someone who could show
him the way to find God.

Therefore, he renounce his home and family, and took up the ways of a
wandering monk. He traveled widely, and he visited many holy places and sought
the company of saintly persons. When he heard stories of holy men giving talks
on spiritual matters, he would immediately go wherever they were rumored to be
to hear their lectures. But, although he listened to a great many talks and
spent as much time as possible in the company of these great men, he still
felt unsatisfied, because these men did not reveal to him the truth he longed
for. One day the young man was talking about his quest with another man, a
Brahmachari, who was also dedicated to the quest for spiritual upliftment.
When this Brahmachari learned of the longings of Kali Kishore, he told him of
a saintly man who lived alone in a secluded woods, and suggested that this
great man might assist him in his search. So the young man decided to
accompany the Brahmachari to visit this secluded saint.

So it was that, one day, the young Kali Kishore came and stood before Swami
Gangadhar Tirth. We know a little about the thoughts that entered their minds
as they met. We know that the spiritual master Swami Gangadhar Tirth joyfully
received this young aspirant, because he instantly recognized that here before
him was a disciple worthy to receive the special power of spiritual awakening
that he had waited so long to share with the world. And young Kali Kishore
realized that here was a true sage, one who was capable of taking him to his
goal of God- Realization. The Swami questioned the young man and found out
about his great desire for a spiritual way of life. He was also informed by
Kali Kishore that he had no family ties and was free to take on whatever
duties were required of him. And so it was that Swami Gangadhar Tirth
immediately arranged for the initiation of the young man with the special
system of spiritual awakening that he had discovered.

On the very next morning, just as thousands have done since then, the young
man rose early in the morning to take his bath and prepare himself for his
spiritual blessing. He carefully bathed, per the direction of the Swami, in
the waters of the pond named Chandan Talab near the cottage. At 4:00 AM, he
appeared before his Guru, but, being a poor wanderer, he didn't have even a
single rupee or any gift to give to his new master, as was the custom. But
such gifts from an initiate were not important to this sage. And so, the great
Swami, using his special method of transmission of spiritual energy, initiated
Kali Kishore and activated the Kundalini power within him. On April 25, 1889,
Shri Swami Gangadhar Tirth Maharaj initiated his first and only known
disciple. Shakti, the divine internal power, became immediately active within
the young man at the time of his initiation, and he felt the powerful
experience of the awakened Kundalini. His body started to shake and tremble;
he experienced moods of crying and laughing. All these movements were
happening without any conscious thought on his part; they were all the play of
an awakened Kundalini within him. The young man was filled with a great joy
and was in a heightened state of awareness for three days. On the third day,
however, the great Swami had a vision which disturbed him. In his meditation,
Swami Gangadhar Tirth saw that this new disciple was not free of family
obligations as he had said. When questioned, the young man admitted that he
had left behind a wife, mother, and brothers and sisters.

Such were the powers of this Swami Gangadhar Tirth that he could recall the
divine energy he had just activated in this boy. He announced his decision,
stating that although Kundalini was activated, the boy would not continue to
experience the marvelous benefits of Shakti. The Swami told the boy that he
must return to his home and fulfill his duties to his wife and family.
However, in spite of his disappointment with the boy for his lie, he could not
still contain his joy in knowing what the future held for this new disciple.
The mahatma therefore revealed to the boy that he should not be disappointed.
"You should not be impatient," the swami revealed, "Everything will be right
in the course of time. I have given you a spark of fire. This will surely
spread over many parts of the world after some period of time."

Thus the disciple obeyed his new spiritual master, and returned home to
fulfill his duties to his wife and family. Surely he was disappointed in,
having seemingly reached the great object he had longed for, now saw it, for
all he knew, taken away forever. Yet, the young disciple remained true to his
Guruji, and upon reaching his home, found a job to provide for his family.
Although he continued to sit in meditation, all signs of the awakened
Kundalini were missing. Still, he continued his spiritual practices according
to the instructions given him by his Guru. And so it was that, one morning,
exactly nineteen years, six months, and thirty days later, that he sat down
for his morning meditation as usual. Then, suddenly, he again felt the rush of
spiritual fire within him. He felt the ecstatic flow of divine energy return
to him. He knew then that his Gurugi's promise had been true, and that he was
now fit to resume his great journey. Rising from meditation, with the great
glow of awakened Kundalini still active within his breast, he immediately
began to settle his affairs so that he could devote himself to his awakened
spiritual energy. Now that all obligations to home and family were fulfilled,
he was free to live the life of a renunciate.

He quit his job, and constructed a small cottage outside his home town, where
he lived and meditated. His meditative ecstasy was strong and constant. One
day, he felt an intense spiritual rapture come over him, and gazing upon a
statue of Divine Kali, he felt the sudden urge to clean the statue. He picked
up the statue and wiped it clean. Suddenly, the statue began to shine with an
intense light, and in a flash of divine insight, he realized that his duty was
to awaken the same brilliance within the hearts of men and women. He cast off
his ordinary clothes, and put on the saffron robes of a god-seeking man. He
took the name Swami Narayan Tirth and began to receive and bestow blessings on
worshipers who heard stories of this new holy man. This power which was now
completely active in the Swami was, of course, the system we now know as
Shaktipat. And so it was that, instead of being lost, Shaktipat, this most
beneficial method of spiritual awakening, was preserved for us and for future
generations.

Swami Narayan Tirth soon began to initiate others into the Shaktipat system
and as the number of followers grew, he founded a meditation center. The great
spiritual personality of Swami Narayan Tirth bloomed as the years went by. The
mood of ecstatic communion was constant in this great man, and it was said
that he was in continuous meditation. Among the great teachings left by this
saint, the following teaching is beautiful in its clarity and simplicity:

1. Get up early before sunrise every day without fail. Fold up your bed and
sit in meditation after performing the morning bath.
2. Nature is infinite and extravagant. It is capable of giving you anything
you need. You should, however, exploit it to the extent you need. The sources
of nature should never be wasted.
3. Lead a simple life and cherish high spiritual principles. Remain constant
during pleasure or pain. Take your work to be the worship of God.
4. Do not interfere mentally in the movements of Shakti during meditation.
Surrender yourself completely to Shakti, and give it liberty to operate upon
you. Remain a witness throughout and rejoice while Shakti has its play in you.

Finally, and of great importance to us, among those he initiated was Shri
Yoganandaji Maharaj Shri Yoganandaji Maharaj in turned initiated Shri Swami
Vishnu Tirth Maharaj who initiated our present day Guru-Maharaj, Shri Swami
Shivom Tirth Maharaj Thus this majestic power of spirituality has been handed
down and this same power is now available to all of us. Because of this
important event, the science of Shaktipat is now spreading all over the world,
as predicted by Shri Swami Gangadhar Tirth over one hundred years ago.

Swami Gangadhar Tirth Ji Maharaj

The Shaktipat system of Yoga begins with Swami Gangadhar Tirth Maharaj.
Although this system is quite old, it has existed secretly like an
undercurrent in Hindu society and has been known to a few spiritual
aspirants in different places from time immemorial. The end of the
nineteenth century witnessed the revival of this tradition with Swami
Gangadhar Tirth Maharaj. Swami Gangadhar Tirth was born into a Brahmin
family in District Mathura in the northern part of India. Who initiated
him into the Shaktipat system, what was the extent of his realizations,
and where he stayed during his formative years is not known What
information has been gained about him is only this: He had a small
cottage near a pond named Chandan Talab in Jagannathpuri in the eastern
part of India. This swami was so full of renunciation, fond of solitude
and engrossed in his spiritual practices that he neither left his cottage
nor invited people to come to his place. Even people living nearby did
not know that a realized soul was living near them. During this time, the
revered Swamiji was only attended by a single devotee named Karali who
used to arrange for food by begging in the nearby village. Swamiji was so
indifferent toward the world that he initiated only one disciple into the
system of Shaktipat. This one disciple, named Kali Kishore, came to be
known as Shri Swami Narayan Tirth Dev Maharaj. It is also a mystery as to
when Swami Gangadhar Tirth Maharaj left his mortal body because his only
disciple, Swami Narayan Tirth Dev Maharaj, had gone back to his home
state of East Bengal after having been initiated into the system of
Shaktipat.

Swami Vishnu Tirth Ji Maharaj

Swami Vishnu Tirth Maharaj, also known as Munilal Swami, was born in Jazzar of
the District of Rohtak in Haryana State. He always had a love for
spiritualism. While still a young man, he had a divine experience that
occurred while living in a hostel as a student. He was resting on his roof at
night when he saw a huge circle of fire approaching. Ultimately this circle of
fire entered into his person and disappeared. He thereafter experienced a sort
of intoxication and trembling in the form of automatic movements and breath
control.

After passing his matriculation, Munilal stayed with his uncle who was
employed by the Railways at Nagpur, where he obtained his undergraduate
degree. After graduation, he married and was employed as a teacher in Bilaspur
in Madhya Pradesh. While teaching, he simultaneously obtained a postgraduate
degree and passed the L.L.B. from Aligarh University. Thereafter he began
practicing as a lawyer in Ghaziabad Tehsil of the District of Meerut.

The seeds of spiritualism were deeply rooted in him from the very beginning.
At first, he was not clear about the meaning of his strange experience. He met
a number of holy persons and practiced yoga. He devoted himself to deep study
of Indian classics and scriptures. His life was very simple and truthful.
Naturally the job as a legal practitioner did not suit him well.

There was a judge named Mehra in Ghaziabad. Shri Yogananda Maharaj was his
Guru. Learning of this, Munilal wrote a letter to Shri Yoganandaji and very
soon afterward received a favorable reply. His wife had expired already and
his son and daughter were both married. He was thus free from the burden of
his family. All these factors soon led him to decide to renounce the world in
search of enlightenment. This decision took him on a path straight to
Rishikesh.

Munilal met Shri Yoganandaji in the Swargashram at Rishikesh and received

Shaktipat initiation from him. This was in the year 1933. Afterwards he
traveled to many religious places around Badrinath and Kedarnath. In 1939,
Munilal expressed a desire for initiation into the system of Sanyas, and
Yoganandaji directed him to Swami Shankar Purushottan Tirth Maharaj in
Benaras. Swami Shankar Pururushottam Tirtha initiated Munilal into the system
of Sanyas in the Mohan Ashram of Haridwar near the bank of the holy river
Ganges. His name became Swami Vishnu Tirth Maharaj after the initiation. As
per the direction of Shri Yoganandaji, Swami Vishnu Tirth Maharaj proceeded
toward Indore and finally settled in Dewas where he laid the foundation of
Narayan Kuti Sanyas Ashram.

Swami Vishnu Tirth Maharaj initiated many spiritual aspirants into the system
of Shaktipat and wrote a number of books including Sadhana Sanket, Shaktipat,
Adhyatma Vikas, Atma Prabodh, Prana Tattva, Upanishadvani, Geetatatwamrit,
Shiva Sutra Prabodhini, and a commentary on Saundrya Lahiri and
Prityabhigyahridyam . He wrote one memorable book in English entitled Devatma
Shakti This book is an indepth study of the Divine Power (Devatma Shakti) and
the science of Shaktipat. This work is based on traditions recorded in ancient
scriptures supplemented by direct experiences of divine revelation. This book
is considered a classic in the field of Shaktipat and the awakening of
internal consciousness.

Swami Vishnu Tirth Maharaj had a profound love for the Ganges River and he
spent around two months a year near the river in Rishikesh. His disciples soon
carried out the construction of a center in Rishikesh in 1965 which came to be
known as Yoga Shri Pith. Swami Vishnu Tirth Maharaja occupies a prominent
place in the galaxy of Shaktipat Gurus. He was highly educated and had a sharp
and brilliant mind. He left his mortal body in 1969 dissolving into the
Absolute. The authors grant the right to copy and distribute this file,
provided it remains unmodified and original authorship and copyright is
retained.The author retains both the right and intention to modify and extend
this document.

Swami Shivom Tirth Ji Maharaj

Shri Swami Shivom Tirth Maharaj was the favorite disciple of Swami Vishnu
Tirth Maharaj. The field of activity of Shri Swami Vishnu Tirth Maharaj was
considerably wide and he set a number of milestones in the expansion of the
movement of the Shaktipat system. His successor Shri Swami Shivom Tirth
Maharaj, the present Guru Maharaj of Ashrams in India and the USA, has however
gone beyond this horizon after solidifying the work of his revered Guru. Swami
Shivom Tirth Maharaj was originally named Om Prakash when he was a householder
before joining Shri Swami Vishnu Tirthji Maharaj. He was born in 1924 in the
village of Gujrat in Punjabi into a respectable family. He had a deep interest
in religion and a strong liking for spiritualism from the very beginning. He
studied for his undergraduate degree in Lahore. Afterwards he started leading
a simple but highly ideal life.

Om Prakash and his family were duly affected by the partition of the country
which consequently compelled him to leave Lahore along with his family. He
took a job in Punjab, but soon left and devoted himself to higher objectives
and began searching for a competent teacher. After coming to know about the
spiritual attainments of Shri Swami Vishnu Tirthji Maharaj, he sought his
permission to join him. On receiving Swamiji's consent, Shri Om Prakash bid
farewell to his family and was thereafter called Brahmachari Shivom Prakash
following his initiation in 1959.
Shri Shivom Prakash, while attaining considerable spiritual elevation in the
company of his Guru, dedicated himself completely to the maintenance and
improvement of the newly established centers at Dewas and Rishikesh. His
unmatched dedication and total surrender to his Guru was a model for others.
His steady silent devotion can be well compared with Eklavya, the unrecognized
disciple of Dronacharya, who once happened to beat the great warrior Arjuna
but ultimately sacrificed his right thumb when demanded by his Guru, Drona.
What we see today at the Narayan Kuti Sanyas Ashram in Dewas is the result of
the incessant labor of Brahmachari Shivom Prakash. He was concurrently
undertaking a deep study of all the important Hindu classics and scriptures.
Swami Vishnu Tirthji was very much impressed by the selfless surrender of Shri
Shivom Prakash. He arranged for the Brahmachari to in be in the company of
many spiritual personalities and took him around to many important religious
centers. He received initiation into the order of renunciation (Sanyas), in
1963 from Shri Swami Narayan Tirth Maharaj (Kashi), and was given the new name
of Swami Shivom Tirth. Shri Swami Vishnu Tirthji Maharaj afterwards authorized
Swami Shivom Tirth to succeed him and propagate the system of Shaktipat for
the welfare of all people. Since then, Swami Shivom Tirth has accomplished the
task of kindling the fire of knowledge in different countries of the world,
all of which Swami Gangadhar Tirthji had predicted.

Swamiji is all loving and embracing. His charming and dignified personality
attracts people from every walk of life and almost captivates them by the
magnetism of his personality. He holds among his following Hindus, Muslim,
Sikhs, Christians, Jews, Chinese, and Japanese. The system of Shaktipat has
already gained ground in Europe and America. Swamiji has also undertaken
foreign trips whenever he has felt his need abroad.

The special trait of Swamiji's character is that each and every follower
believes that he is the one most liked by Swamiji. This is for no other reason
except that Swamiji is constantly showering universal grace and he has a
natural affection and sympathy for those in need. His knowledge is
unfathomable and humility touching. He is extremely simple and yet at times
remarkably witty. The following are some of his important works in English:

A Guide to Shaktipat
This book is written in a question and answer format, and covers many of the
commony asked questions concerning Shaktipat, Pantanjali's Yoga Darshan,
methods of awakening the Kundalini power and meditation. This book also
contains an introduction to the tradition of Shaktipat. Although the system of
Shaktipat is very old, the system witnessed a revival during the late
nineteenth century through Swami Gangadhar Tirth Maharaj. The history of the
transmission of Shakti from Swami Gangadhar Tirth Maharaj through each
successive guru in this notable line up to the present time is reviewed.

Jnana Kiran (Rays of Ancient Wisdom)

Selected lectures by Swami Shivom Tirth on Shaktipat, Karma Yoga, the mantra,
and meditation. Sadhan Path: A Guide to Meditation, by Swami Shivom Tirth
Maharaj. This newly published book is a rich source of information on
meditation. First published in 1961, the Hindi version of this book was widely
received. Now in English for the first time, this book deals with requirements
for those entering the path of meditation, necessary mental preparations, the
necessity of finding a qualified guru, and meditation and the experience of
divine ecstasy.

Shivom Vani: The Songs of Shivom

Also new, this is the first English translation of the beautiful poems of
Swami Shivom Tirth Maharaj. These poems have been set to music in India by
musicians of national reputation. These poems have been described as moving,
haunting, and inspiring, and are considered by many to be the author's finest
work. This work represents not only the great wisdom of a true spiritual
master, but also a significant work of creative art in metaphysical poetry.

Swami Shivom Tirth's work is further continued by his disciples.

The Path of Siddha Mahayoga

By: Kurt Keutzer and Narayan Prakash 1995

There are numerous ways to awaken Kundalini but generally these approaches may
divided into two groups. In the first group are paths such as Mantra Yoga,
Hatha Yoga, Laya Yoga or Raja Yoga. In these paths the Kundalini is awakened
through the effort of the individual. In the second group is the path that is
variously called Sahaja Yoga, Kundalini Yoga or Siddha Mahayoga. In this path
the Kundalini is spontaneously awakened by the grace of the Siddha guru in a
process that is called Shaktipat. This path is called Siddha Mahayoga because
the processes of Mantra Yoga, Hatha Yoga, Laya Yoga and Raja Yoga all take
place spontaneously after being initiated through the grace of a Siddha. This
path of Siddha Yoga can be briefly described as follows: The Siddha Guru
conveys Shaktipat initiation to the disciple by means of touch, word or
intention. Upon initiation the various practices of Mantra Yoga and Hatha Yoga
occur spontaneously due to the activation of Kundalini. After some time the
mind becomes concentrated the prana becomes steady, and with this Laya Yoga is
said to be accomplished. Finally, through the steadiness of prana the union of
the individual soul with the supreme Self is achieved and the goal of Raja
Yoga is accomplished. As Swami Narayan Tirth said:
Mantra, Hatha, Laya and Raja Yogas are not separate from one another. They are
merely the divisions of categories of a single yoga. Through practicing these
four in their respective order and attaining competency is called Mahayoga.
Knowledge will not be attained by depending on only one of the four, and only
by attending wholly to all four will natural yoga, that is the union of the
individual soul with the supreme Self, be perfected.
The path of Siddha Mahayoga is not a modern invention but in fact it has a
history of at least one thousand years. References to initiation through
Shaktipat can be found in classical works such as the Yoga Vashishta, Shiva
Purana, the Kularnava Tantra and in the works of the great scholar and yogi,
Abhinavagupta. In many works the role of the guru is emphasized but in no work
is it better epitomized than in the Shiva Sutras which states in Chapter 2,
Verse 6: gururupayah
In translation, this verse states that: "The guru is the means (to
liberation)."
If one is intrigued by the promise of the path of Siddha Mahayoga it is
natural to seek out a teacher who can offer Shaktipat initiation. Traditional
sources on the path of Siddha Mahayoga encourage a careful review of the
prospective disciple by the Siddha Guru as well as a review of the qualities
of the Guru by the disciple. The qualities of a Guru are described in
classical works of the path of Siddha Mahayoga and the Thirteenth Chapter of
the Kularnava Tantra gives an extensive list of the qualities. First and
foremost a Guru is expected to have a high degree of self-realization.
Secondly a Guru is expected to have the knowledge and the capacity for
conveying (Shaktipat) initiation. Thirdly the Guru is expected to have a
knowledge of the aspects of the path. Finally a Guru's behavior is expected to
reflect his state of realization.
Even the literature of one thousand years ago discuss the difficulty of
finding a Guru who embodies all these characteristics and in the selection of
a guru the classical works are quite pragmatic. They encourage a critical
attitude in the beginning and only after the Guru has met one's criteria does
one take initiation from him. From this point onwards they encourage
unwavering devotion to the Guru. Unfortunately these days many students choose
the opposite approach. They quickly adopt a devoted attitude toward a teacher
and take initiation but over time some students become more and more critical
of the teacher. This approach is generally ill-advised and is especially
disastrous in the path of Siddha Mahayoga. Once one's Kundalini is awakened
through Guru's grace a variety of experiences may occur, some of these
potentially terrifying. At these times a total confidence in the Siddha Guru
is absolutely necessary to calm the anxiety. If, on the other hand, at these
moments one has residual doubts regarding the Guru then one's anxiety and
discomfort can become even more amplified. The literature of Siddha Yoga does
acknowledge that a student may progress from one teacher to another but in
doing so the student should never doubt or criticize prior teachers.

Guru Purnima message

"Om Shri Parmatmne Namah"

"Nittyam shuddh nirabhasam nirakaram niranjanam
Nittyabodh chidanandam Gurubrahma namamyaham."
(I bow to the Gurubrahma who is illusion-free,
unimaginable, formless, untintable absolute
knowledge and universal consciousness.)
My dear aspirants,

Today you all have gathered here to celebrate Guru-Poornima. This Guru-Pooja
is celebrated every year on the full moon day of Indian month Asaadha. In
India this celebration has already been observed on 5th of July. Here it is
being celebrated today on 8th of July 2001 for the reasons of holiday
(weekend) convenience. Maharishi Vyas, son of Parashar and Satyavati, wrote
interpretations on Vedas, Upnishadas, Poorva and Uttar Mimansa Vedanta-Darshan
(Philosophy), Mahabharat, Bhagwat Puranas and many other spiritual,
philosophical and holy books which are unfathomable, everlasting and perpetual
treasure of knowledge is guiding us like light-tower in every field of life.

To acknowledge our indebtedness, to pay respects and in his remembrance,

"Vyas-Pooja" was founded which is commonly called "Guru-Poornima” or "Guru-
Poojan-Parva" now a days. In the learning and pursuit of the divine science of
spirituality the importance of a Guru is firmly accepted by all. Therefore,
this "Guru-Poojan-Parva" is very special and extremely important for spiritual
disciples.

Parabrahma Parmatma (absolute universal consciousness) is infinite,

omnipresent, omnipotent, soul of all and sole basis of this entire creation.
Therefore, the means of reaching (experiencing) Him are also everywhere at all
times and are innumerous. Although, everyone praises and preaches that path
only which was suitable and successful for him, even then this very special
path of Kundalini Awakening by Shaktipat initiation is unique. This is also
called "Sidha-Yoga" and "Sahaj-Yoga". The uniqueness of this yoga lies in the
fact that as soon as the Shakti is awakened by vision, speech, touch or
resolve of an accomplished and mighty Guru, a capable and deserving disciple
instantly feels such wonderful, astonishing, unworldly and supernatural divine
experiences. To come to this level of spiritual accomplishment often requires
years and even births if any other method is followed. Some rare blessed
aspirants experience such things even without the grace of a Guru. This
happens because of their Sadhna (practice of spirituality) performed in his
previous life or birth. The effects and results of Sadhna never vanish like
other worldly possessions at the time of death but accumulate over births and
carried forward undiminished till the supreme goal of Moksha (liberation from
the vicious cycle of birth and death) is fulfilled. The real and eventual
result of Shakti-awakening is essentially realization of the Supreme soul
(Moksha i.e. liberation from birth and death)

On this pious occasion of Guru-Poornima, it is essential that we reflect upon

and carefully evaluate the progress we have made since our initiation in
Kundalini-Sidha-Yoga towards attaining our supreme goal of realization of
Parabraham Parmatma. Though, it is a matter of one's deep self- inspection and
soul searching, it is heard and learnt that in most cases our progress is very
meager or nil even after so many years of initiation in Shaktipat. Why is it
so? It is imperative for Moksha seekers to search and eliminate its causes. In
my opinion the ignorance about this Sadhna, related duties and knowledge of
the true form of a Sri Guru are the root causes of lack of progress in this
field. We neither understand this Sadhna well nor we are duty bound to it, nor
we recognize Sri SatGuru. Let us think over these a little.

After awakening of Shakti (Kundalini) through initiation, some fortunate

practicing aspirants experience a multitude of supernatural physical and
mental actions and divine lights. All these exhilarating, blissful and
ecstatic experiences are mere views coming in Sadhana and are temporary,
transient, changeable and hence false. These achievements are temporary and
variable. They should, therefore, be regarded as false. Even then often
Sadhaks consider these to be great achievements and the goal of Sadhna and
wander about in illusion and self-gratification. It is, therefore, important
to understand that one should observe these pleasant experiences of Shakti
Awakening in a detached manner and focus upon the resulting purification of
inner-self because Shakti Awakening is meant for the purification of one’s
inner-self only. Be mindful that realization of Parmatma is possible in a
purified inner-self only. Self-realization (Moksha) is totally impossible even
in thousands of birth with inner-self packed with ego, desires, anger, greed,
illusion, fear and other passions

It is foremost duty of a Sadhak to stay committed to his practice in a

relentless manner. There is no room for lethargy in this intellectual
endeavor. Frequently, aspirants do not practice Sadhna after initiation under
the pretext of "lack of time". To initiate such unenthusiastic and inactive
people is akin to pouring butter on cold ashes and therefore, misuse of
Shakti. This Sadhana can be started at any time and anywhere just by focussing
your thoughts on Shakti. If it becomes totally impossible to practice it
regularly, it can be done while eating, drinking, walking or when you perform
routine chores not involving and engaging you intellectually. As appropriate,
you can control your physical movements to suit vicinities and let your inner-
self immerse in Sadhana. The lack of time pretext is mere is self-deception.
Greatest of irony is that we get plenty of time for the pettiest of activities
like light entertainment, useless conversations, gossips and amusements but
have no time for this highest and the sole cause of our human birth.

There is common misunderstanding about "Sri Guru". In this astral body both
mortal Jeevatma (bound soul) and Parmatma (universal soul) reside together
like twins. Sadhna is utilized to effect complete change over and merger of
bound soul into universal soul (consciousness). As much as one has merged his
bound sole into absolute consciousness (soul) by Sadhna so much he is a
superior Guru. Guru of all Gurus, this Parmatma residing in the human Guru
body bestows His bliss on the devotee disciple while also pervading (existing)
in the universe as seer absolute. How can one who himself is a mere captive in
the astral body and subject to the eventuality of birth and death liberate
somebody else. As long as the disciple does not submerge the physical form of
Guru (name, bodily appearance) and establishes and visualizes in him the
absolute conscious Atman, and concentrates on this aspect his worship of Guru
will not be successful because holy words state "Atman is free from Guru,
Disciple disparity (duality)". The all above said only to means that a Moksh-
seeker disciple while worshipping Guru-body with great feelings of devotion
should concentrate on the "Shivatma" in him and not on his human body captive
in name and form.

Having gained access to such a divine tool as Sidh-Yoga, if we do not realize

"Parmatma" and rid ourselves from the cycle of birth and death, who will be
the more wretched and destitute than us?

According to the prevailing traditions and norms founders, and Ashram heads
reserve the right to preach and deliver appropriate message to their disciples
and followers. Even then to honor the request of affectionate Ashram
officials, I have presented my views and suggestions to you. I thank you and
pray that Parmatma enlighten us with His divinity and let His blissful divine
existence transcend upon us and be envisioned to eliminate our dreads of this
world. ITI OM

Devendra Vigyani

Sri Devendra ji Vigyani is Disciple of Sri Yogendra Vigyani (Yogananda) ji

Maharaj and Spiritual brother of Swami Vishnu Tirth ji Maharaj.

Contact info:

In USA:
8 Coury Rd.
Hills Borough, NJ 08844
Phone 908-369-1571
In India:
61-Jeewanimai Road
Rishikesh 249201
Uttaranchal, INDIA
Phone 91-135-430949
e-mail: vigyanid@yahoo.com
 Swami Shivom Tirth Ji's word

Talk with Dr. V.S. Sharma and Mr. Mohan Khunteta

Contents of Swami Shivom Tirth Ji ’s talk with Dr. V.S. Sharma and Mr. Mohan
Khunteta when they visited our beloved Satguru Swami Shivom Tirth Maharaj in
Indore (India) in August 2001

This talk has been transcribed and translated verbatim from the film that was
shot while Dr. Sharma and Mr. Mohanbhai Khunteta talked to Guruji. The talk
starts and ends abruptly because it is similar to the film. This talk is
presented in the first person and is a literal translation of the
conversation. Words in parenthesis, sometimes repeated are the Hindi words
used by Guruji in this conversation.

Guruji – “For most practical purposes I do not have any expenses. Food for one
person is not a big expense but for medication there is definitely some
expense. I have to take medicine and for that Rs. 100 to 200 is spent.”

“I do not go anywhere now. In one way my workload has lightened considerably.

As far as keeping busy during the day is concerned, I am keeping a lot busier
than before. In the past I had to talk to this person or that person, I had to
go places and meet people. If somebody came to me then I had to talk to that
person. Now a days I am writing all day, so I keep myself busy with writing.
And to be able to write my mind has to be in that state all the time. All day
my mind is in the same state and sometimes I take a walk outside here and
there. These days, to write continuously is become a little difficult for me.
So I write for sometime and then I come outside – I walk for 5 to 10 minutes
here and there in the garden and then I go back in and start writing. The
other thing is one has to have a thought then only can one write. Let us
assume one writes a paragraph and then your thoughts stop. And then you walk a
little here and there and while walking thoughts keep flowing in your mind and
then something occurs to you so you come back in and start writing again.”

“The book (3-part) Hridaya Manthan that I have written, while writing it the
most benefit that I received was that it seemed like Guru Maharaj at every
moment was sitting next to me. All of Guru Maharajji’s spiritual instructions,
expositions, all of that, it seemed as though he was sitting next to me
helping me to write it all. And then I wrote a book called Punarudaya, which
has not yet been printed. While writing Punarudaya Swami Gangadhar Tirth
Maharaj, Swami Narayan Tirth Dev Maharaj, and my Maharaj and me – there are
four characters in that book. I was the writer, and in whatever discourses I
had with Maharajji I was the listener. So Maharaj would be in front of me
telling me about Gangadhar Tirth Maharaj, telling me about Narayan Tirth Dev
Maharaj, so it was as though those three saints were sitting next to me. This
benefited me in a very big and deep way. Maharajji’s laughing, talking, his
becoming serious, his walking – all of this seemed as though it was happening
in front of my very eyes. So I benefited a lot from him since I felt his
presence all the time.”

“The book that I am writing now, in this book also Guru Maharaj is talking to
me. In the book, Punarudaya, in early 1965 in the beginning of the month of
January we had gone to stay in Jagannath Puri. While we were there – the
subject in this book is about that. There was a hill where Maharajji used to
go for a walk and in front of the temple of the Goddess (Mata’s mandir) we
used to sit there for a while. And whatever talks took place there those are
the subjects of this book. While writing even this book, Maharajji always
remains in front of me. To write this book is a little difficult and it is on
a philosophical note as well. So whatever Maharaj told me all of that is in
front of me, I write in that light. That is the only basis that I am writing
on. All of these books that I have written, for example, I wrote Chittalila.
In Chittalila the basis of the book was Guru Maharajji's verses (sutras) on
shaktipath. Then also Guru Maharaj would always be in front of me. If I count
the books - three and one more four , and one more five, and one more six,
these six books were all with Guru Maharaj, and I felt Guru Maharajji's
presence every moment.

“What happens is when these people get too involved with the ashram then their
goal diverts from internal to the external happenings. When that happens they
are unable to see their Guru Maharaj outside, in other words, they disconnect
themselves from their guru. The result of that is they get involved in talking
ill about people, gossiping, pulling others legs, doing this and doing that –
they get involved with all this. And however much your goal is outward towards
the world to that extent you disconnect yourself from within and your contact
with the guru element (guru tattva) breaks. Now a days, for me when any time
any event or happening occurs then my goal or object of focus is diverted
outside. For example, something has happened in the New York ashram so
internally a slight unsteadiness has crept in. I have told you all in the past
when this happens then it disturbs my writing. To be able to write one needs a
peaceful and focused mind. And because of all these happenings my mind is
experiencing a slightly unsteady state and as a result of that I find it
difficult to write. So why do I write? I write for you all. What ever I am
writing I know it all that is why I am able to write. So by disturbing my mind
you all are harming yourselves. What I can write and impart to you all I will
not be able to do so. If nothing like this happens and the mind does not go
here and there and get disturbed then I keep writing, I am always in that
state, I have the presence of Guru Maharaj. The way Guru Maharaj laughed, the
way he reprimanded, his seriousness, then sometimes he is walking, sometimes
he is talking with someone I can see all this even now happening in front of
my eyes. I feel as though I have lost myself completely. While writing I am
not at all aware that I am writing and Maharajji is there in person in front
of me while I am writing. So this is happening to me continuously now. However
much your mind will be in the presence of your guru – it is not necessary that
the guru has to be physically present before you. The people who consider the
guru’s physical body as the true guru and keep running after him whether they
feel his presence or do not feel his presence I cannot say. But who is always
with the guru in his mind receives the continuous benefit of his guru’s
presence.”

“So no one should feel that Guru Maharaj does not meet us or Guru Maharaj has
gone into seclusion. I say that even though Guru Maharaj (Swami Vishnu Tirthji
Maharaj) has gone he is with us, close to us. It has been 32 years since Guru
Maharaj went he had gone in 1969 so 32 years have passed. Even after 32 years
he is in front of us – in the same way as before.”

Dr. Sharma – “But Maharaj the state of your mind and the state of our mind is
very different. Our state of mind is at the present time in the human state
(jeevatma bhav–bound with the state of the individual soul) and our
understanding is at that level. Most of the people meditate on the guru
element (guru tattva) and want to be in the presence of the guru, but our
state is different, your state is different. As the level of our sadhan will
keep getting higher it will be easier but till then to be at the level in
which you are is difficult.”

Guruji - “Dr. Sahib, what you have just said is extremely correct. Every
single disciple (sadhak) has his or her own mental level (chitta sthithi). But
this mental level will get higher only by doing meditation (sadhana). So here
there are two to three issues. In Yogdarshan there is a sutra that says:
Deergkaal Nirantan Satkaal Sevdaan. There are three things mentioned. The
first is deergkaal (prolonged time) meaning we should be prepared to do
meditation (sadhan) for a very long period of time. You might get
enlightenment tomorrow but in your mind you are prepared to do meditation
(sadhan) for a long period of time. The second word is nirantar
(continuous/uninterrupted) meaning you do your meditation (sadhan) today,
tomorrow, the day after and the day after that; you do your meditation
(sadhan) every day. Then again, you do meditation (sadhan) in the early
morning hours and the rest of the hours in the day are spent in doing work
here and there, in love and hatred, in gossiping about others. So the rest of
the day your connection with your guru gets cut. So nirantar (continuous)
means that the meditation (sadhan) you do is no doubt meditation (sadhan) but
your behavior, how you conduct your day, your actions for the rest of the day
should be such that it is also meditation (sadhan). Then only nirantar
(continuity) will come. And the third thing mentioned is satkaal sevdaan (time
with virtue, offering service) meaning with reverence (shridhapoorvak).
Reverences (shridha) are of three kinds. The first reverence (shridha) is for
your ishta devta (reverence towards the god you love). The other reverence
(shridha) is for your meditation (sadhan) and the third reverence (shridha) is
for the Guru who has given you that meditation (sadhan) – you have reverence
(shridha) for him. So these three reverences (shridhas) should be there,
meditation (sadhana) should be continuous (nirantar) and should be for a long
period of time (deergkaal). Then only, slowly, slowly the state of the mind
(chitta) becomes introverted. So when one says that every disciple (sadhak)
has his own mental level (chitta sthithi) – then my reply to that is if you do
not practice what I have just said then how will your mental level (chitta
sthithi) get higher.”

“Most of the disciples (sadhaks) are unable to maintain continuity

(nirantartaa) in their meditation (sadhan). The subject of meditation (sadhan)
– continuous meditation (nirantartaa) is not there in any disciple (sadhak).
Even if there are some that are regular in doing their meditation (sadhan) in
the morning – even then most of the disciples are irregular. Some days
meditation was done some days it was not done. Today I have to go here or I
have to go there – you are in a hurry to go and the time that was set aside
for meditation (sadhan) is lost in doing other things. So one should set aside
such a time to do meditation that one does not have to go anywhere and nor
does anyone else come to meet you and you can be alone in solitude and so you
can meditate. If you want you can wake up early and do your meditation
(sadhan). That way you should keep your meditation (sadhan) time before 5AM.
The best time actually for your meditation (sadhan) is between 2AM to 5AM.”

“The other important thing is even if for some reason you are unable to do
meditation one day then all day the day you did not do meditation you should
perform all your actions and conduct your day as though you were doing
meditation. So that day even though you could not do your internal meditation
(aantarik sadhan) your outward meditation (baahiya sadhan) is continuing. And
the other thing is even though your meditation was broken that day it should
not be broken the next day. If you do not have to go anywhere, nor meet anyone
and if you do not have to do anything and yet you keep sleeping thinking oh,
the meditation was broken yesterday now I will start from tomorrow. The reason
why your meditation got broken once that reason has been removed your
meditation should continue the same way from the next day. Then only slowly,
slowly the divine energy’s working (shakti’s kriyasheelta), the energy’s grace
(kripasheelta) and the purity of the mind will keep increasing gradually. You
can jump and go outside but for you to jump the ladder of meditation (sadhana)
and reach the top is very difficult. You have to slowly, slowly, in a peaceful
way with patience very carefully climb one rung at a time.”

“Now, this very question I had asked Guru Maharajji. How did your mind
(chitta) state become like that? Or Swami Gangadhar Tirth Maharaj, how did he
win over reincarnation and how was he always immersed in meditation? How did
his state of his mind (chitta) become like that? So Guru Maharajji answered
saying, “look, when the sun rises take a look at the risen sun. Before the sun
rose see and think of all the states it has been through. How the sun has
conquered the darkness and gone through all the stages. And then after that
just before the sun rises even the sky is covered with the pink tinge and only
after that the sun rises. So it’s not that the sun rises all at once without
going through all those stages. Now if Gangadhar Tirth Maharaj was in this
state (stithi) who knows since how many lives Gangadhar Tirth Maharaj was
engrossed in this. What all he must have tolerated? How many insults he must
have borne and how difficult it must have been. How many times he must have
fallen and then got up and then only he reached this state. It’s not like this
is some food and you pick up a morsel and put it in your mouth. Meditation
(sadhan) is not like that.”

Mohanbhai - “Maharaj please accept all the disciples’ revered salutation

(pranam) that reside in America. Some of them also sent me an email conveying
their revered salutation (pranam) to you.”
Guruji - “I have received the revered salutation (pranam) from all the
disciples of America and I send my blessing to all of them. And you must tell
them all that if I am sitting so far away here from them– and then if per
chance you’ll visit this place and I refrain from meeting you, this does not
mean that you are far from my mind. This is not at all the meaning of this.
Every day when I sit to meditate my routine of actions are such: first and
foremost I wish well for those people who count themselves as my opponents.
They count themselves as my enemies, they do my tika (mark made on the
forehead with respect), but it is my duty that I wish them well. May god give
them good intelligence (sadbuddhi), may god make them tread on the right path.
So first and foremost I do this, I do not have any opponents, even then if
some people are there who consider themselves as my enemies then I wish their
welfare and prosperity and I pray for them. After that I pray to God for those
disciples (sadhaks) who even after being initiated do not do their meditation.
They have taken initiation (diksha) but they do not do their meditation
(sadhan). Such people may be in India or in America or anywhere else. I wish
them well and pray to God that he bring them on this path, I pray for their
welfare and prosperity and may god protect them. And after that, I then pray
for all the other disciples that are left and I wish for their welfare and
prosperity.”

“So in my meditation (dhyan) – if there are any opponents then sometimes

anyone of them suddenly pops up in my meditation (dhyan). Then there are those
that do not do meditation (sadhan) even from them any one of them can pop up
in my mind while in meditation (sadhan). Then there are those that do their
meditation and I also wish their prosperity and welfare and any one of these
also pop up in mind while I am in meditation (dhyan). And lastly, I wish for
the welfare of the whole world. So this is my usual routine. Physically
however far I am from the disciples living in America I am as far from the
disciples living in Indore and as far from the disciples living in Dewas. But
mentally however close I am to the disciples in Indore and Dewas, much more
than that I am mentally close to the disciples in America. So the meaning of
this is that if I do not meet a disciple who comes to visit me from America I
am not close to them. The other thing is, that the guru should always
physically be in front of you – that is not necessary. Today my body is here,
tomorrow my body will not be here so will that mean that your guru has left
you and gone? No it is not this way. My Guru Maharaj used to give an example.
In Maharashtra there was a Swami Ramdas. So one day the disciples asked him
“Swamiji who is your very best disciple?” Swamiji replied, “My very best
disciple is Uttam.” Everyone questioningly started looking at one another
saying that no one amongst us is Uttam. We have never met him never seen him
so they asked Guru Maharaj who is this Uttam? Swamiji started saying “Oh! He
is my disciple”. The disciples asked, “so now a days he does not come to meet
you?” Swamiji replied, “No, it’s now twenty to twenty five years since I have
met him.” They asked “at least you must be receiving his letters?” Swamiji
said, “no I don’t receive anything – he does not write letters.” The disciples
started saying, this is extremely absurd. A man has not met his guru for 20 to
25 years and he has not thought about his guru, he should come and see him (do
darshan). Nor have you ever gone to meet him and then you say that this
disciple of yours is your very best disciple? We cannot understand this. So
Guru Maharaj replied, “he became my disciple and after that I gave him one job
to do and he has been doing that job ever since – that is his service for the
guru (guru seva). And even now he is fully absorbed in doing that job. While
you all are with me. Every day something or the other happens and I give you
this work or that work. You all do not get totally absorbed in what work I
give you like Uttam gets involved. So all the time he is connected to me and
even though you all are with me physically you are not connected to me so
sincerely.”

Mohanbhai - “So Maharaj, for a guru there is no importance of country (desh)

or time (kaal)?”

Guruji – “Your question is such that to answer that it is to be understood

first who do you consider your guru. If you think that the guru is your guru’s
body then there is a question of desh meaning country and kaal meaning time.
But if you consider the guru element as your guru then the guru is beyond time
and place. Now it is up to you what you mean by your guru.”

“When I used to go to America I never used to be in India. When I used to go

to America, I used to be only in America. I never used to be in India. And
when I would come to India then I never used to be in America. So time and
place is actually related to the body. Now my body is not going to America so
all the people there are saying you have gone far away from us. Now there is a
question of distance, and there is a question of the country or place and at
the present time you are not coming to us so there is also the question of
time. But the guru element (gurutattva) because it is omnipresent it is out of
the limits of place and time.”

Mohanbhai - “I have one more question Maharajji. For the disciples who are
weak or who do not have a very good understanding or are not that intelligent
if you could grace them Maharajji so that in six months to year if they wanted
to see (darshan) the guru then can some way be arranged Maharajji?”

Guruji - “This is to be thought upon a little. The crux of the matter is that
firstly what is it that you all wish. What is it that all the disciples wish?
And secondly, what is it that the guru wishes. Everyone’s mind (chitta) is on
a certain level and based on that level one wishes for something. And then
there is your guru and he also wishes something. So which wish is more
important, the wish of your guru or the wish of the disciple. If you blend
your wish with the wish of the guru then your sadhan will go to a higher
level. But if you consider your wish to be stronger and give it more
importance and if you neglect your guru’s wish then your meditation (sadhan)
comes to a halt.”

Mohanbhai - “But Maharajji, if a disciple does not have a good understanding

or intelligence how can he understand this?”

Guruji - “If the understanding and intelligence is not there that is exactly
what I am trying to make them understand. I am explaining so that one can
understand if anyone does not have this understanding. The wish that the guru
has – you have to merge your wish with the guru’s wish then your sadhan will
go on a higher level, it will keep going higher. If I told you to do something
you will think oh! I have no mind to do this but because Guru Maharaj has told
me to do it I am sure it is for my benefit. Then you have to leave your ego
out of that and with full reverence toward your guru you should do what he
told you to do. This is the first thing. And the second thing is I said
something and in reply you say Oh! Guru Maharaj is like this or like that, he
does this and he does that, what does he know. So you have actually neglected
your Guru Maharajji’s wish. And then you did only that what your mind was
telling you to do. So the meaning of this is that your level as a disciple
(sadhak) drops or the mental state (chitta sthithi) goes down.”

“The subject of spirituality is very subtle. Your intelligence (buddhi) can

work extremely well in business – in the world, here and there, for this and
that but from the point of spirituality if a disciple’s intelligence (sadhak’s
buddhi) is zero, then the intelligence that is in the world or business – the
sharpness does not come in use. Understand this that all the people who exist
in this world no one – not a single one considers himself a fool. Now you have
a question that if someone’s intelligence (buddhi) is weak – but I say that no
one considers his intelligence (buddhi) weak. Everyone thinks he is very
intelligent. Talk to anyone – he will talk as though no one is as intelligent
then him. So this means that the intelligence is there but it is worldly
intelligence and so he cannot understand the subject of spirituality. In
spirituality their intelligence is zero. So the intelligence and the sharpness
towards business or the world does not come in use there.”

“The intelligence is there but it is going towards the world. Now it is

towards the world and it is moving at a very fast pace towards the world. And
the opposite of that is that intelligence is going inwards and it is going
inwards at a very fast pace, or it is going at a very slow pace. So one way it
is going towards the world and the other is the opposite way, it is going
inwards. If the intelligence is going towards the world no matter how
intelligent he is – may be in art, may be in business, in this or that, but it
is only towards the world. So such a man’s intelligence from the point of view
of spirituality is weak. For these people who have a weak spiritual
intelligence (buddhi) – for them there are scriptures (shashtras), gathering
with people to discuss or sing god’s praise (satsang), all the methods for
meditation (sadhan). All the methods (vidhans) our sages (rishis) put in place
so that the weak intelligence gradually becomes introverted and slowly, slowly
the weakness will come to an end.”

Mohanbhai - “Now Maharajji, I have one more question. First there is Guru
tattva, the Guru element, which is the God element….”

Guruji - “You can call it divine energy element (shakti tattva) – give it any
name you like.”

Mohanbhai - “That is right, you can call it the omnipresent, the supreme soul.
So one is that state Maharajji. And this supreme being resides in the body of
the Sat Guru – the Guru. So the Sat Guru, in other words the Guru sometimes is
in the godly state (Shiv bhav) and sometimes the Guru is in the human state
(jeeva bhav). Because the guru also has accumulated impressions (sanskars) or
destiny (prarabdha) – that is why he has been born in this body….”

Guruji - “Yes, that is right. Till the body is there till then the destiny
(prarabdha) is also there and the level of the mind (chitta sthithi) does not
remain the same all the time.”

Mohanbhai - “So let us assume Maharajji, that the guru told his disciple
something while he was in the human state (jeeva bhav). And what he said was
not appropriate and not worthy to be obeyed. So in this state what is the duty
of the disciple? Please tell us the difference.”

Guruji - “The disciple has his state (bhav) and the Guru has his state (bhav).
Let us assume that the disciple’s state (bhav) is that he considers the guru
as god. So if the disciple believes that his guru is god then it is known best
to the guru if he is in human state (jeeva bhav) or godly state (shiv bhav).
The disciple will only be in his state (bhav) he will only be concerned with
his state (bhav). The disciple believes that his guru is his god and his
instructions are god’s instructions and then only with that feeling he
fulfills his duty with utmost reverence. Then the disciple keeps going higher
– if anyone has to go down it will be the guru. Because the state (bhav) that
the disciple has is full of reverence – the feeling of total surrender is
within his heart. The fact that the guru is going up and down being in godly
state (shiv bhav) and/or human state (jeeva bhav) is none of his concern. For
him he is full of reverence so he does not care in what state the guru is –
for him his guru is his god always. So the disciple will keep going higher
with this feeling and it does not matter what state (bhav) the guru is in – he
will go up and down but the disciple will not, he will keep going higher.”

Mohanbhai - “But Guruji… to obey….”

Guruji - “Look. Look… this question of yours is a very cunning question. It is

filled with cunningness. The cunningness is what? In any circumstance it
should be proven that at any time the disciple could dispute the guru’s
instructions. This only means one thing that your reverence is decreasing.
Whether the guru is up or down – leave it to the guru – you keep your
reverence and go higher and keep going higher and you will find your reverence
will bear fruit and take you to even higher heights. The question that you
have just asked is a question from a very doubtful mind. All these doubts can
only be cleared by doing meditation (sadhana). These doubts can be rid of only
from the inside – they cannot be rid of from the outside. From outside, till
your mental state (chitta sthithi) does not become such and the accumulated
impressions are not deleted till then none of these doubts will be cleared.
That is why I am asking all the disciples to do their meditation (sadhana)
every single day very regularly. When the time is for meditation (sadhana) –
the early hours of morning you all keep sleeping. You have to put aside a time
for meditation (sadhana) and then no matter what do sadhan at that time. Then
after that it does not matter if all day you are in the influence (aavesh) of
the meditation (sadhana) or all day you have spontaneous actions while in
meditation (kriyas) or you conduct all the day-to-day affairs in that
influence (aavesh), do anything you like but do your meditation (sadhana).
Decide a time and then fervently sit at that time to do meditation (sadhana).”

“For most disciples this is a very preliminary stage. So in the initial stages
this is very necessary. Then when you progress – that all the time one is
doing meditation (sadhan) is a very advanced stage. So for now ascertain a
time for meditation (sadhan) and do nothing else but meditation (sadhan) at
that time. Not that you keep sleeping at that time and then when you wake up
you drink a cup of tea and forget all about meditation (sadhan).”

Mohanbhai - “What is the reason for fickle mindedness?”

Guruji - “There is only one reason – accumulated impressions (sanskars).

Snatch away your mind from everything else. I am telling you all this for your
benefit. Snatch away your mind from everything else and make an effort to put
your mind in meditation (sadhan). Everything else can go to hell – people can
come and go you keep doing your meditation (sadhan). Do meditation (sadhan)
and if someone comes you can sing devotional songs or discuss Holy scriptures
(satsang). You should spend more and more of your time as much as you can in
meditation (sadhan). From all the disciples even if one disciple lifts himself
up and goes higher in meditation (sadhan) then you can be rest assured that
the ashram has been successful. If there are 1000 disciples and from them not
even one became a disciple (sadhak) then everything is useless.

Translated by Mrs. Anju Pasari, San Jose (California) U.S.A.