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Contents

Chapter 1

That which is the Omnipresent, Self-illuminating, Supreme Soul took form from the body of Kaushaleya [as Raama]. The area closeby to Ayodhya is renowned in North India as a place of sanctity of Shri Raam's liilabhuumi (earthly performance). This is the principal place of the five 'hidden' Brahman subcastes of the Saryuparin Brahmans.

Maharaj Shri (Guru Dev) was of the village named Gana [near Ayodhya, a city between Lucknow and Gorakhpur, about 175km north of Allahabad], of the respected noble Saraupareen Gana Mishra Brahman caste and born on 'maargashiirshha shukla dashamii, vikram samvat 1928' - the tenth day of the bright half of the month of Margashirsh in the Vikram year 1928 - accordingly, 'December 21st 1870'.

The day he came into existence was a Thursday. All comfort and wealth was available for this young child of a well-off jamiindar (landlord) family. But who knew that the young child being reared on velvety gaddoM (cushions) would become a siddha yogi detached from worldly existence and be gracing the gaddii (seat) of the Shankarcharya?

Maharaj Shri's early life is very portentous and exemplary. Really, from your childhood saMsaara (worldliness) appeared transitory. Really, from birth he had a noble-spirited strong feeling of asceticism, a freedom from bodily desires. In everyday life you were generally retiring. He was a lover of privacy. He dwelt always giving the impression of seriousness. He was not known for being playful. Your unworldly perfectly effulgent face impressed everyone. About varied kinds of tasty foodstuffs and nice clothes, although it is natural for children to love them, you were not really interested. He was not attracted to things to make life merry and the various kinds of children's playthings and toys. Moderate speech and restraint of the action of hands, feet and senses according to his capacity was your natural specialness. Wherever he sat he was sitting engrossed in who knows what stream of thought. The family became astonished at the seriousness of your every action and the rare conversation, they obtained a hint of your great future destiny. Your sharp mind, powerful reasoning and decisiveness were matchless.

You greatly loved your grandfather. A greater part of your daily routine was spent in the embrace of the full love of only them. Although little, the emotion of love in your heart was considerable, that measure was entirely only for grandfather. Really, grandfather was old, his age was about one hundred years old, he completed his passage of earthly life and departed his beloved grandson forever. Until he was seven years old he had played in his lap, the body of that highly beloved grandfather's was gone away. Due to the vigilance of those of the household the young lad could not see the dead body of his grandfather, but when they took it out of the house, after they had gone a little way a servant showed him all the people going for the grandfather. The young child heard the crowd saying again and again;

He was seven years old. When the young lad recalled his grandfather he became drowned in emotion, then having father, mother, paternal uncle, etc, seeing relatives he considered this that some day they too will have this kind of leaving. What will we understand? One that was considered one's own, they will go, there is nobody who stays. Our own body too, one day will go this way too. When there is none who stays, then again what is all this, what thing is there that stays here? In the mind of the young lad this feeling comes, the echo rises in his ears "raama naama satya hai" - 'Rama's name is truth'. As time passed more and more he considered the relationship with "Raama". "raama naama satya" - 'Ram's name truth' become stamped in the young child's heart, he came to be only that very thought. That same [thought] he made the strong basis of his life. Really, in truth that "raama naama satya" - 'Rama's name truth' shaped his life. In the young lad's mind he became resolved of the falsehood of samsaara (worldliness). Those of the household saw the indelible impression that grandfather had on the mind of the young lad. All thought; 'How to drive away the trouble giving memory of grandfather on the inner conscience of this young lad?'

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About a year elapsed. Being eight years old it came to be the time for upanayana saMskaara, the ceremony of the investiture with the sacred thread. All decided that to perform the initiation to send him for some time to Kaashi (Benares, Varanasi) to study. In getting to eight years old after the performance of the rites of the sacred thread you were sent to Kaashi to contemplate the wealth of the Vedas. On arriving there you made a special impression in studying Sanskrit. You resolved to devote your own life in advancing spiritually. At this age according to the prevailing custom of the caste of Brahmans on the edge of Ayodhya, the celebrated Saryuparin/Mishra Brahmans of Gana, the time of the marriage feast came. Relatives made an effort. Some folk came to Kaashi to summon the young child to go with them. It became obvious to you that they came from the house to call you for the marriage. Just now all the milk teeth had not yet fallen out and at that age thousands of young lads are dusty and dirty, in a state of ignorance playing hither and thither, wrestling and fighting with one another, and laughing, remaining wrapped up in childhood. At that very delicate age of eight to nine years old, into your ears falls the word "vivaaha", 'marriage'. Heart arose with a sudden start. The hairs stood up on end - "vivaaha", 'marriage'? Marriage and a relationship with worldliness?

Pure, youthful of child-heart, on the one side of the balance of the mind was the full weight of saMsaara (mundane existence). On the other side the youth was seeing the nearness of his own particular light. Ready at hand all the uncounted things to be gained for the pleasure of the senses and here, the way of salvation, his indescribable attraction for personal solitariness. But there was not a fragile moment, he was resolved, no hue and cry, he was peaceful, no coming and going, moKsha (freedom) was apparent. Certainly this pan of the balance was weighty. He was certain that the road to salvation is propitious and really suited him. Suddenly the door to this path opened.

Resembling a small child, [yet] having taken the form of tyaaga vairaagya (non-attachment and asceticism), he left, keeping to the shore of pure Goddess Bhagarathi (Ganga river). He resolved to keep walking on the banks of his own Ganga Ji [from Varanasi]. With an untroubled mind he kept watch over his transcendental stream of thought, you proceeded along on the bank of the Bhagarathi (Ganga). The time of daybreak came and it became bright and unbearably hot. From above the hot rays of light of Bhagavan Surya (Sun), below the heated sand of [the bank] of Ganga Ji. But would the young child be somewhat unsettled by the extremes? He then took a vow to take the very difficult surroundings along with the swans at play. He was going to let these trifling issues stop him from being able get to reach where he was going?

The heart of Bhagavati Bhagirathi (Goddess Ganga) melted:- 'You need to drink a couple of handfuls of water, stay some time in the cool shade of the tree.'

But he answered:- 'Mother, this great way of life has only been taken with your support. From now on don't give me the habit of stopping. Once I am given to arrive at any solitary cave of the Himalayas, I can fulfil the life of a hermit wherever I sit.'

Having said this, the ascetic heart did praNaama to Jahnavi (Ganga Ji) to help on the way ahead.

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No fatigue, no sleep, solitary too half the night, he resolved not to be scared to be alone. Further he went. When he became hungry he drank a handful of Gangajal (water from the Ganges) and when he became thirsty he drank Gangajal from the hollowed palm.

The first day passed, another passed and a third also rolled by, drinking handfuls of water from the Ganga. Why so much disregard for this delicate condition and behaviour? What is this time of test? If this is a test, then that is also fate, [but] is it not excessive? But to us there is gratification that if there is a lot [of testing] from one direction, then from that direction is a good answer coming. Really, the one task is proceeding far enough. But the third day he got up to "bhaavii chauka" (the courtyard of destiny); Surya Bhagavan (Sun) was departed, the test had been completed. One landowner from the other side of the Ganga looked in the twilight to see who this little boy was who was walking on the rugged path making his way through the bushy thicket. He sent his own servant to call out to him. But was it possible? What can be the adequacy of sending one's own servant to call to this extremely free god-devoted young hermit? The zamindar (landowner) reached nearby.

He asked:- 'Who are you?'

The answer:- 'Why do you have to know about us? Tell me your purpose.'

Again he (the zamindar) requested:- 'Maharaj, my intention right here is to know who you are and why you are going along this rough path at this improper time?

The young ascetic said; '[If] this is the time or the improper time, and [if] this is an evil path or a good path, this knowledge you cannot have. Take this much to know, that we are walking from Kashi to go to do tapasyaa (austerity) in the Himalayas. Go and do your own work. To no purpose you irritate us, without any advantage.'

The zamindar collected together a little courage and said in thoughtful tone; 'Maharaj, what I want to know is the where and when of the bhikShaa (begging, charity, alms, food) on your way?'

He was met with this response; 'Up until just now the water of the river Ganga has been working as food and water."

[Zamindar;] 'Then you should come, in the village you can have some jalapaana (refreshment, snack) then you can proceed farther, then we will also be saMtoshha (satisfied). Moreover, it is becoming night time.'

[Young ascetic;] 'For bhikShaa (charity) we will not go to any door. Really, this talk of your saMtoshha (satisfaction) - you will become satisified then causing us to drink to be burst in the middle? This also cannot go to be measured, saMtoshha then, after it has been measured, no desire will arise again. This will not be from this doing bhikShaa to us. For this to be, when you that take to the parama tatva (Supreme Essence), from knowing that knowledge all is known and there is nothing which is going to be unobtainable. Therefore, make some effort after this manner, become saMtoshha (satisfied) in that which is genuine.'

From the mouth of a small milk-sucking lad, such an upadesha (lesson) of paramaartha (salvation)! Astonishing! Consider, what is the centre [of knowledge] that this stream of knowledge is issuing from? What could be the guess as to the limit of the eventual status and development? A human being's body then, but this is certainly not the voice of a dear human boy.

At that very place on the shore of the Ganga came a measure of milk. Two thirds of the milk was given for the pleasure of Ganga Ji. The stream of milk became merged in the water, to repay Bhagavati Bhagarathi (goddess Ganga) the water he drank in the three days, with the milk. Mother's heart arose to be very happy.

At that very place on the shore of the Ganga came a measure of milk. Two-thirds of the milk was given for the pleasure of Ganga Ji. The stream of milk became merged in the water, to repay Bhagavati Bhagarathi (goddess Ganga) the water he had drank in the three days with milk. Mother's heart rose to be very happy. He got a granting of a boon - now in the life it will not be necessary to pacify with water the fire of the stomach which helps digest the food, because Mother Annapurna got up to embrace him. [note: anna=food, puurNaa=sufficient]

 What was the future? Years living alone in caves in dense forests and mountains, years on the plains beneath the sky with the name of 'Swami'. According to his own will he spent time in open fields. On no occasion did he beg or give any hint [of need]. But there was no shortage of things to eat. How many times, in jungles on terrible dark nights, no one knows who brought and placed seers of cream and baskets of fruit?

 Not looking towards the right or towards the left, walking on the banks of the Ganga for his pilgrimage to the Himalayas. Regular evening prayer was not omitted, and according to God's gift earlier thought of hunger disappeared. In hollowed hands he drank Gangajal (the water of the Ganga), he gained rest on the pure cold ground everywhere, in the cooling shadows of the trees.

Those who came near him could see that his body had a special lustre of vitality, was curiously attractive. In the eyes of those who saw him beheld the brilliant form of Dhruva or Prahlad (celebrated child saints of India).

This way day was passing. Nights were passing. Whilst the feet did go with the mind then he walked, and when the legs were tired then he relaxed in the shade of any tree in the sand of the shore of the Ganga. Awaking, he arose to move on ahead, after three days he realised the Ganga was becoming very wide.

The young lad did not know that this is the saMgam (meaning 'confluence') of the Ganga and the Yamuna rivers. After going a little further ahead then he learnt from people that he was coming to Prayag (Allahabad).

He had heard of the greatness of triveNii (the confluence of the three rivers, viz., Ganga, Yamuna and Saraswati rivers) from his grandfather. Reverently proceeding he immersed himself. Having gone further it became obvious he was fatigued, so then he sat on a bench on the shore at Dashashvamedha Ghat. Some time passed - he was sitting in meditation.

A mahaashaya (well-intended one) came and saw the countenance of the baala tapasvii (young ascetic). Enough time passed. He (the lad) appeared a young child, yet completely without the demeanour of infancy. He appeared to be weary yet lustrous. He (the man) drew out a note from his own pocket, read and considered before again looking at the intent face of the young child. Then having come quite close face-to-face, he sat down on the bench. The baala tapasvii (young ascetic) dropped from the space of his meditation and looked in the direction of the man. Having looked from his side, that man compared you with the paper that he brought out of his pocket and gave it to you.

Baala tapasvii:- 'What is this?'

The reply:- 'Your description.'

Baala tapasvii:- 'Who are you?'

The reply:- 'I am a police daarogaa (Sub-Inspector).'

Baala tapasvii:- 'What do you want?'

Sub-Inspector:- 'This description is in your name. You are running away from home.'

Baala tapasvii:- 'Why is it necessary to talk excessively? It is only a description. No?'

Inspector:- 'Yes.'

Baala tapasvii:- 'Then he who lodged the description, give him the information that we are here. Any cattle that is lost, that description is lodged. We then are only a child. Inform him I have come here. If he wants then having come he will take me.'

Sub-Inspector:- 'Yes, to inform, only then I will investigate. But why did you come walking from home, apparently there is something else then?'

baala tapasvii:- 'This then is a good question, why go from home? We are asking, do you really stay in the home?

The Sub-Inspector forgot his own police speech by the hearing the remark from the mouth of the young child, which had such apparently great philosophical reasoning, the sub-inspector's mind was going to be widened. With a soft voice he said:- 'All are staying in the home, because it is a pleasure staying in the home. What is the reason you are renouncing the comfort of the home, then afterwards staying on the river shore at midday?'

baala tapasvii:- You ought to go, daarogaa jii (Sub-Inspector Sir), you should do your work and take aananda (pleasure) of the home. On the shore of Ganga in the lap of Mother, in the sandy soil, we are wandering alone in the midday and are secluded. Having this aananda (bliss) you cannot come to understand.'

Thus from the mouth of a tiny lad he heard touching words, the eyes of the 'daarogaa jii' were opened.
The pride of the policeman was taken down he spoke with reverence:- 'Your age is little. It is obvious you are born to a great family. Are you not ashamed in wandering in this way like an orphan?

Baala tapasvii:- 'We are little. You then assume you are great? No? However, do you not understand who has a lord and who is without a master? Then you ought to consider a little, then you will really have knowledge of the self, that the one "naatha" - 'lord' is really everpresent all-powerful Paramatma. Who casts himself on the protection of Him, he who is "anaatha" 'orphan' becomes "sanaatha"; 'possessed of a master'. We ask of you, why you do not make a relationship with the "parama pitaa"; the 'ideal father'? Are you saying you are "sanaatha" - 'with master'?'

Hearing the pithy answer of paramaartha (salvation) from the mouth of one a young child, the daarogaa jii became speechless and it came to his mind that this is no ordinary boy, someone who is a promising great soul.

Humbly the daarogaa jii spoke:- 'There is one thing to do, you will come along with me now, because of your name and description. So then we cannot set you free to go here. But I shall not take you in the Police Station. You will come with me to our home. There you will stay in the night, tomorrow we will be considering what to do about it.'

The baala tapasvii dejectedly understood and was taken to the sub-inspector's own home.

In the night there was much satsang (spiritual discussion). He (the Sub-Inspector) well understood that the young lad passionately wanted vairaagya (the recluse life), and genuinely wanted to reach the Himalayas as he desired to set his own life in austerity for pratyakSha anubhuuti (apparent experience of endless bliss) of bhagavaan the Supreme Being. Thus the sub-inspector resolved to send him near to the Himalayas.

At daybreak the Sub-Inspector said; 'We do not want to be an obtruction in your spiritual path. But your description is for all the country. If you will go by foot on the shores of the Ganga, somewhere or other you will be captured. Therefore, we consider sending you quietly to Hardwar on the railway.'

What the baala tapasvii desired occurred. It was in his mind to arrive quickly to Haridwar. His introduction was made spontaneously. He who come to obstruct him, the very same went to become a facilitator. Such is the speech of Bhagavaan's devotees. Only by the strength of Bhagavaan is the will of the devotees fulfilled. The nature of the Omnipotent, Omniscient, Almighty Bhagavaan is to make favourable surroundings for the wish of the beloved bhakta (devotee), and give fulfilment to the resolve of the bhakta (devotee). The inspector booked a ticket and got him a seat in the railway carriage. The baala tapasvii arrived at Haridwar the next day.

When you were going to bath in the Ganga, you were interviewed by a police inspector. The inspector saw that this is the very boy whom is being sought. So why not go and cause him to be sent to his home for the sake of the reward? Considering as much, he came alongside the youth. The inspector asked:- 'Child, why have you walked from home and where are you going?'

Their answer was:- 'For the meeting of the parama pitaa (the best father) I am on a yaatraa (pilgrimage, journey) in the direction of the Himalayas.'

The police inspector said:- 'I wish to send you to your home since from this I will get a reward.'

He gave an answer:- 'For certain I am decided and on that I am steadfast. If you have me sent [back] then I cannot stay there, indeed a second time I shall be making a yaatraa (pilgrimage, journey) to this very place. Therefore, don't make yourself an obstacle for me, but let me go. But, if it is greed for the reward, then cause me to be sent home, so that you can take your reward. Do that which is suitable to your understanding.'

The police inspector was of a spiritual nature, gentle, of service to saadhus (religious or holy men). He took the measure of the lad's words and went away.

But the next day, when he (the baala tapasvii) was travelling in the direction of Rishikesh he met another police inspector.
He (the latest police inspector) said that; 'This is the youngster then, the very same youngster in the description lodged, and he turns out to have a reward.'

He (the inspector) was not to be dissuaded, and the baala tapasvii was sent home.

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 Chapter 2

On being caused to return home he discussed GYaana-vairaagya (ascetic knowledge) with the old folks. A nine-year-old ignorant young lad talking about ascetic knowledge, the kinsmen of the family were given to understand it was [just] a childish whim. Really, however much the youngster requested those people not to tie him to the difficulties of the duties of a householder, that much those people quickly began effecting the vivaaha (marriage). Their fear was that the youngster would again slip out of their hands. However, the young child was of resolute trust and stayed immovable. On his initial vow he remained resolute and was unlikely to accept being tied to the restraints of the family life. The elders were anxious about your future. Although they knew that going to follow the one great path the youngster was not just for himself but for the kalyaaNa (happiness, welfare) of his family and the world. But then again, by speculating on the difficult penance of celibacy throughout life and the thorny life of asceticism, they become increasingly afraid. They knew well to make an effort to dampen and change his thinking. But that young child mahaatmaa (great soul) remained steadfast in his determination. His resolute trust was of darshana (seeing) of Bhagavan and tatvaGYaana ('Essential Knowledge') without which nothing can be possible. Everyone in the family was unsuccessful in their efforts. Afterwards the guru ji whom all the community respected was called.

The paMDita jii desired to explain his own experience and learning. He believed that the boy's mind could be changed straight away. But however intelligent were his own arguments that he presented, he was met with that much more intelligent an answer. When the paMDita jii could not win in reasoned debate, then he took recourse to sentiment. Saying:-

[pandit jii] "Son, you alone are the offspring of your mother and father. All their plans depend on you your life. Their store of hopes is on you. To serve mother and father in the old age is the highest duty, and is a duty. Don't leave them helpless, [you] are their whole defence, they will go and live an unreasonable and unhappy life. Right now is your period of childhood. This is not the age to be doing tapa (penance) in the jungles. Certainly, the moment has not come to take to the practice of saMnyaasa vairaagya (renunciation and asceticism). Firstly, fulfil the family responsibilities, of being married and gaining the experience of the duties of the gR^ihasthii (householder), afterwards when the time of saMnyaasa (renunciation) comes go walk in the jungles. With an incomplete life then there can be no saadhana (the practice leading to realisation)."

But he who in the future would be "dharma-samraaTa" (emperor of dharma) seated on the gaddii (seat of Shankaracharya), what effect could these arguments have on him?The answer came with great confidence;

Getting this perfectly erudite answer, the aged purohita maharaaja (the respected family priest) became speechless. Slowly, slowly he got the impression, the understanding, that this one ignorant and stupid youngster was applying his desires on the correct path, that in the future he would be parama tapasvii (extremely ascetic) and a siddha mahaatmaa (accomplished great soul).

The paMDita jii called out aloud to the family saying:- "In this your kula (tribe) has been born a Dhruva (boy saint famous throughout India) and he will make your kula (race) radiant."

Having said as much he stood up and with great reverence bowed his head and did praNaama (reverently placing the palms together in salutation) to that baala mahaatmaa (young high soul), and then all the gentlemen of the family, from the youngest to the eldest, in turn did their praNaama.

However, even now an end to the test had not occurred. Some people then made an effort to shift the determination of the boy by the influence of the fondness and of mother. His maataa jii had been seated behind a curtain listening to all their words. Some mothers went near to his maataa jii and made their intent clear. In his heart the young boy had been concerned about this time and distress arose on account that from his mother's side it is said he cannot go. However greatly a hearty son he was, mother also was really a hugely hearty person. How could she kick that kind of feeling for unfolding knowledge of that son? She could not suffer this, to stand and obstruct against her own son's natural excellent advancement, making an obstruction to a pure and bright future. She gave this answer; 'He who is this much going following the upwards path and who our own kulaguru (guru of the tribe) is doing praNaama, I do not think it reasonable that we take him off the elephant to cause him to sit on an ass. I cannot command him to withdraw from the kalyaaNa maarga (the way to happiness, salvation) to enter into the difficulties of the gR^ihasthii (householder).'
He asked the permission of his own maataa jii to leave.
He was met with the answer,

'But don't become a bhikhamaMgaa saadhu (begging saadhu) and when you get the desire sometime for being a gR^ishasthii (householder) come home at once.'

Two days later he left their house. He was released along with maayaa (delusion) of worldly existence and mamataa (affection, greed, egoism, pride, avarice, selfishness). In the midst of the tumult of the vast multitude of humanity the boy had feeling of a firm vow to go to dwell in an uninhabited corner of the infinite universe. At that time, who was to know that this very boy one day will be standing solid as a rock, face-to-face with [those] without a path, the terrible stream of aimlessness contrary to spirituality?

You reached Prayag.

Here he bathed in the saMgama (the confluence of the rivers at Allahabad) and sat alone on the sand musing solitarily. This was the unusual and charming daily routine, three days passed like this. One police daarogaa (inspector) who for three days had been observing with astonishment the unusual inclination of the energy of the youth, came close and made the common enquiry; 'Maharaj, Where have you come from and where you are going?'

The uncommon answer was; 'I came from that very place from where the whole world came and am going where the whole world is going.'

daarogaa jii asked again; 'But without paise then you cannot maintain life?' [paise are one hundredth parts of a rupee, the currency of India.]

He was met with an answer with more strength; 'From many lifetimes I am coming doing shubha karma (auspicious action), their fruit is my wealth. My body will proceed whilst there is this holy form of wealth and will go on until the day that ends, then that transient body will become still as well. Don't be thinking about me any more, apply yourself to your own work.'

From seeing the strong trust and the round face full of glory of this small boy before, indeed daroga jii became completely impressed. Having heard such a beautiful investigation concerning praarabdha-purushaartha (destiny's human wealth) and ichchhaa-shakti (power of desire), his head became bowed and with great reverence he did praNaama to the baalaka mahaatmaa (great souled boy) and went away.

With the support of destiny and trust you again arrive at Haridwar.

That place then is indeed a centre of spiritual people. Quickly people became attracted towards this [his] divine form. But the boy mahaatmaa devoted himself to his own meditation and worship, he did not have time to look in any other direction. He worshipped alone and in this way some days passed.

Wandering and wandering you arrived at Rishikesh. This is a holy place and from ancient times has been an important sacred place of pilgrimage. This little town has become a gateway to the area of the immense Himalayas of Northern Bharat (India). Indeed, it is a pleasing place. It is especially beloved by saadhu (religious people), mahaatmaa (great souls), mumukShuoM (those seeking salvation) and saadhakoM (those engaged in spiritual discipline). On all four sides are beautiful jungles where from yuga to yuga (age-to-age) how many saadhaka having been guided and have fulfilled their desire in [finding] lokakalyaaNa (the world of happiness)? Here you discerned that by doing practicing japa (repetition of mantra) and tapa (austerity) of a self-willed kind would be against the code of conduct. Bhagavan Adi Shankaracharya took refuge of a guru too, therefore it is not proper to transgress the code of conduct but he should make a search for [someone] who is really a sad.hguru (good guru). Of what sort should a sad.hguru be?

He heard of lots who were honoured and he went to have meetings with them. Somewhere it was [just] empty book learning, somewhere dry tyaaga vairaagya (ascetic detachment), somewhere they were acquainted with both shrotriyataa and brahmaishhThataa though not having originally been a baala brahmachaarii, but he would not climb down and lower the criteria for his guru jii.

He heard of one daNDii svaamii mahaatmaa (a staff bearing high-souled swami) who was a baala brahmachaarii, he also heard of his fame as a yogaabhyaasa (living and practicing by the rules of yoga). He went near to him. There the servants of the ashrama made it known to him that the svaami jii was just now in samaadhi (engaging in meditation). Therefore he sat waiting, not making a sound. svaami jii arose from meditation, stood up straight and came outside. There was a little pinkness in his eyes, just now he wasn't serene having become acquainted with the heat of praaNaayaama (breathing exercise).

With great courtesy [the boy ascetic] joined his hands together and said:- 'AUM namo naaraayaNaaya [a greeting of great respect]. Swami, it is necessary for me to get some agni (fire, the god of fire), if I got this I would be very grateful.'

Hearing this, agni (fire) arose in the swami. The eyes became red. He spoke angrily (in a somewhat harsh tone); 'Don't you understand? Where does a danDii (dandi swami) have agni (fire)? You have come calling for agni from me!'

Because of Swami Jii's wrath he [the boy ascetic] took one or two steps back out of the way, saying; 'Swami, if there is no agni (fire), then from where is it coming?'

Enough, suddenly the wind changed, the anger going. From one tiny boy this kind of defeat, the heart of swami jii cooled down, he could not refrain, he rushed over and gave him a hug. He said, 'Son, I have certainly become fallen from my own position. This then is the dharma (virtue) of the antaHkaraNa (the conscience, inner self), that we become uneven. The true form of the self is always pure. You are blessed who desire to contain this intense burning fire.'

You said, 'Swami Jii, the first glow of your fire gave me a fright.'

[Dandi Swami Jii responded] 'Congratulations son, congratulations.'

This said he applauded the boy's unique mind, with increased love kept him at his ashram for two or three days, giving him some instruction. It was his desire that you stay there then you will go and live and practice yogabhyaasa, but having been loosed the arrow does not come back to the hand again. He had discovered the measure of swami Ji's hot-temperedness before. He was sorry that swami ji really did not pass the third criteria of being his sad.hguru [that of being angerless].

So he went further searching a sad.hguru (a good guru). Really, at how many ghats did he drink the water, indeed how much difficulties befell him? But the search was proceeding for a shrotriya brahmanishhTha [guru], he stayed near many respected mahaatmaaoM (high-souled people) but none appeared to exactly match the criteria. Searching and searching he arrived at Uttarkashi, situated in the Himalayas.

At Uttarkashi he sought refuge from a great yogiraaj tapavasi baalabrahmachaari, Dandi Swami Shri Swami Krishnananda Saraswati Ji Maharaj, a great disciple of Shringeri Peeth, and took initiation wholly as a brahmacharya. Gurudeva gave you the name 'Brahma Chaitanya Brahmachari'

Guru Jii is abundantly pleased. At his ashram the little brahmachaarii is liked, loved. The guru gave unbounded compassion to the young brahmachari and born tapasvii overcoming any difficulties, he became especially drawn. The reason for this much relationship of Guru Jii - this is the transaction of knowledge. The shishhya (disciple) and guru, there is only a fine distinction between the two hearts, also this is the reason there is no separation. The disciple's own ego and all his desires are reduced to ashes, one's own self becomes the place of the sad.hguru. He completely fixed the feet of his sad.hguru in his mind and the influence of the sad.hguru on his inner self, his mind, intelligence, reasoning, egotism, the senses of perception, and the subtle and gross agitations of the organs of action. His emotion, he is not having his own emotions, they are the reflection of the emotions of the guru. His thought, it is not his own thought but a sign of a hint of the sad.hguru's thinking. His personality is not his own personality then, it is in the trust of the guru. The shishhya (disciple) surrenders his own self, on the steep ladder the guru is everything to the shishhya and the shishhya happily dedicates everything to the feet of the sad.guru. The ashram's little brahmachari was extremely drawn to dedicate his soul and feeling in this kind of way.

Chapter 3

One time a great philosphical orator came to Uttarkashi. He gave explanation of the aspects of Indian shaastra. All saadhu and mahaatmaa were invited. Guru Ji [Dandi Swami Krishnanand Ji] seldom went anywhere. All the student saadhakoM (those engaged in spiritual practice) at the ashram desired to hear his lecture and at Gurudeva's request and command that at the time all the people are to go that the lock on the gate is locked and when to come to unlock. The time came and indeed all of the ashramites went to listen to the lecture, the lock on the outside they closed. Here the heart of the little brahmachaarii palpitated. He thought of all the pandits showing the shastras. 'Together with being an aacharya (instructor), being the best tapasvii (recluse), having tatvaGYaana (knowledge of the divine), Shrii Gurudeva has strength of kindness and perceives God. He whom is dedicated to life of Shrii CharaNoM (his blessed feet), leaving Shrii CharNoM, where is there to go? He whose one word can be happiness, he whom by his kind look can unfold the petals the covering of the heart, lighting the tatvaGYaana (divine knowledge), it would be foolish leave him. What substance will you get in the explanation of someone of book learning and [just] a worthless orator? In this way, what thing might be got in retribution for this terrible disrespect of the beloved one? How much scandal, that all the folk are to go and close the lock in this way?' Step after step this kind of feeling became stronger and on going a little distance decided that if all are going then let them go, [but] it is well that he himself returns to stay.

But it was essential that he give his companions a reason for returning. He could not say this, that; 'It is not proper to go and lock in Guru Jii,' because all are hearing that only you are really a great bhakta (devotee) of Guru Jii. The devotees that are going are of such long standing, how come they are disrespecting Guru Jii? Therefore he said, 'Learned mahaatmaas of Uttarkashi will be coming to the lecture, and so the lecturer's speech will be difficult. I will not understand, therefore there is no purpose in coming. I will return.' After a time he returned taking the key.

After stepping back he saw two daNDii saMnyaasii mahaatmaa had been going to the ashram, quickly he undid the lock. He gave them a seat in the kuTiyaa (cottage, hut) asking; 'mahaaraaja, have you not had bhikShaa (alms, food)?'

They said, 'This is the object of our coming here, for some bhikShaa [then] we will go to the lecture.'

Realising that it was nearly the time of the lecture, he hurriedly made some halvaa as a light repast for them. Then they went to hear the lecture.

Here you stayed to engage in regular duty. In the evening all the people returned from hearing the lecture. Both of the daNDii saMnyaasii also came. Guru Jii looked at the daNDii mahaatmaaoM and asked; 'Have you people had bhikShaa (alms, food)?'

They said, 'Yes maharaj, in this very ashram, going to listen to the lecture we had been having bhikShaa.'

Guru Ji considered that 'Today then the ashram was actually locked. Where did they get the bhikShaa here?'

He asked, 'Where in the ashram?'

The saMnyaasiyoM informed him, 'In the end kuTiyaa (hut) there was a little brahmachari, very quickly he made halwa, he gave us people bhikShaa, from that we also arrived at the lecture on time.'

When the little brahmachari went to make praNaama in the normal way then Guru Ji asked; 'Did you not go to hear the lecture?'

Asked to speak of the respect of the daNDii saMnyaasiyoM guests, he told him what he had done. Guru Ji reasoned that at this stage it is natural for youngsters to be drawn to a magnificent assembly, [so] there must have been a special reason for someone not going. Giving some subtle thought, [as] only a yogii was [able], the circumstances became clear. It became known to him that out of all the devotees in the ashram his allegiance to the Guru is the best. What was the future? An excellent path for one who has an excellent right.

The next day at night-time when he (the little brahmachari) came to praNaama, the guru ji detained him. When all had made praNaama had gone then he (Guru Ji) said; 'As much study of the shaastra that you been doing, that is enough. Now we desire that you engage in saadhana, from that understanding of the description of the shaastra take the experience thereof.'

[bal brahmachari replied] 'If you command, Maharaj'

[The guru] 'Certainly for doing that saadhana (spiritual practice) you cannot do that with us in the ashram, because yours will be the way.... that very great saadhana. In this ashram are several people who have stayed twenty, twenty-five years, not prospering with saadhana, the reason being that they are not possessed of the right to that adhyaatma vidyaa (spiritual knowledge) therefore I am not instructing any of them on this path. If you are staying here, you will have an understanding presented to you then these people envy will become a hindrance in your way. Nearby here, at a distance of three miles, you are to go to that very place... do practise of this kind! One time every seven days come and spend the night here, leave at daybreak. Tomorrow we will give your an order to go, but will not say anything about your going there for this exercise. In front of all the people I will give you a forceful reprimand and tell you to get out and to go and stay there, you are not to be perplexed. Quietly take your own possessions and go there. From your going the folk will understand that you have made a big error and the guru ji is displeased with you and getting you to leave the ashram.'

The next day, for no reason, Guru Ji became enraged at everyone at the ashram. Something of an uproar occurred. All the people gathered together in the same place. Guru Ji is displeased. Everyone stood bowing their heads, filled with suffering. The little brahmachari comes and all assume that he will be got rid of, he appeared to accept all the blame, to take the entire blame. They became centred on looking at Guru Ji.

He spoke. 'Get out! Disappear from here! This place is not for children. You don't have any business here. Kothari (store-keeper)! Get rid of him, cause the kuTiyaa to be vacated right now. Go! You have no business here!'

'Go and stay wherever you think is proper! Kothari (store-keeper)!, three miles away is a place, tell him of it. Remain there if you want. Then you stay right there or go [elsewhere], wherever you think proper.'

[Bal Brahmachari answered] 'Whatever you command,' he said prostrating, doing praNaama. He took his possessions. The koThaarii (storeman) was to give him a supply of one week's food regularly. Taking everything, he went and stayed there.

*

*

It came to pass he stayed for days and nights, going ahead on the course of saadhana. Every guruvaara (Thursday) he took the benefit of darshan at the feet of the guru, and having related his perception of experiences occurring in the seven days, slept and came to receive fresh instructions. From darshan at the feet of the guru he got fresh inspiration of heart, met with light on the path of saadhana. Having resolute faith, strong ability and the support of the grace of a sad.hguru, the wish came to be fulfilled. With the gurukR^ipaa (grace of guru) the course of saadhana of the brahmachaarii jii quickly grew to the highest point, he was peerless, praiseworthy and exemplarary.

One time Guru Ji sent a sevaka (servant, devotee) [the eldest disciple, whose name is said to have been Yoganand] who enquired:- 'We (the guru) wish to come. What place is empty there?'

He was met with the answer;

The sevaka explained, 'You should be very cautious in your behaviour with guru people. So if we will go and say according to what you have said then Guru Ji will probably be displeased, it will be a disaster for us. With accuracy then, we will say that, "There, in the caves are many empty. We have been to see. You can go".'

He got an answer; 'You should see. With devotion we namaskaara (pay obeisance) to your age, your learning and your devotion to Guru. You are bigger than us, we respect you. But this time you come in the status of messenger. We have heard guru jii's question from you. According to our answer you should give the announcement to Shri CharaNoM (Blessed Feet) that;

[yahaa.N = here. para = on. eka = one. bhii = also. kamaraa = room. khaalii = empty, void, vacant, unoccupied. nahiiM = no, not. hai = is.]

The messenger came and told the answer. Having heard Guru Ji stayed in mauna (silence). But talk of the little brahmachari's impudence spread throughout the ashram. They felt that Guru Ji had been very dishonoured. Now when guruvaara (Thursday) came then they wanted to settle it. This kind of feeling pervaded the entire ashram. The older devotees of the ashram were waiting for guruvaara. guruvaara came and when it became evening the little brahmachari arrived to be near Guru Ji. Nearly all of the men looked, one after the other, coming to sit near Guru Ji. Now, in all of their eyes is a special seriousness directed towards the brahmachari. Among themselves, one another's eyes met saying, 'Look, now he will get the fruit of his audacity'. Now all were groping in the their minds for an occasion to present his own thoughts before Guru Ji.

One who thought himself to be a special recipient of the grace of Guru Ji said; 'mahaaraaja, what penance is escaped by the one who disrespects the will of the guru? Disrespect of the will then is a kind of contempt of the guru. From this then is proven insubordination of the guru. Then in this way with insubordination of the guru, what should be the treatment?'

Guru Ji was acquainted with the atmosphere of the ashram really, but did say with some indifference; 'Clarify your question with any example. Just now your gist is not clear.'

Now then the interrogator felt shy. Against the light how will he say? But the guru was commanding that he was to say. He said, 'The talk is of that day when it became clear that Maharaj wished to go to that place and the one who enquired the situation from the little brahmachari then if there were any empty rooms there, he said that there was no place empty. The insolence towards Shri CharaNoM is greatly agitating all the people of the ashram and we wish to know from Maharaj Shri how we should conduct ourselves with him?'

Guru Ji spoke (to the little brahmachari); 'What sir do you wish to tell in this connection?'

Little brahmachari said, 'As to what kind of conduct the inhabitants of the ashram are to have with me, then this instruction only Shri CharaNa is capable of giving. Yes, we can say this much that, that day what I said was the very truth and now also the situation is the very same, the there is not any empty space for Guru Ji.'

From that side a voice came, 'Why, brahmachari, what of the two rooms on the side and the two rooms at the front?'

He got this answer, 'There, you do not understand. We are divided by you. What to do?'

Guru Ji said, 'Give understanding to these people. Tell them clearly the meaning!'

'Good, say to only us (me). These people want to hear, then let them hear.'

The little brahmachari said, 'As far as we understand then, Guru CharaNoN's abode is not in rooms of stone and clay. For their (his) dwelling should be a room in the heart of devotees. From before all the rooms of my paMchakoshoM (five kosha, receptacles within the body according to the Vedanta system) are adjusted to be the abode of shrii charaNoM. That day we seized the water that had washed Shri charaNoM (the blessed feet) of the holy soul, really at that time the emptiness of the rooms of my own heart were filled, to these you were given to be seated. Now we do not have any empty room. Guru Dev then became an occupant in the finest hairs on the body. If we had known before the day that in future you would request a place sometimes then within the paMchakoshoM [I would have] set some, one or two empty [places], but I was ignorant of this wish and had previously filled all the rooms. And speaking of these rooms of earth and stone then, Maharaj Ji understands all are empty, he would really have graced [us] by going there had he desired to dwell at that place. It really is not necessary to inquire from me. Therefore, for the rooms which Maharaj Ji was asking of, we gave the answer.'

Having said so much the brahmachari pulled a long breath, become silent. That splendour of the unfolding of the lotus heart became as if folded. The countenance of the face became pale. He became aware of the ache of the weights of the inner heart. The reason was that today their treasure had become looted, that in the inner soul of his own heart with great vigilance had been constantly hidden until now. Today he was helpless as the screen concealing the images in his own heart was opening and made apparent, publicly in front of all. That was not a thing to tell, that today they were forcibly made to say. The atmosphere became dead. The hearts of the present company pulsated. They looked each other in the eye bashfully. Wherever they understood to be only a coal-store, which then turned out to be a mine of brilliant diamonds. Wherever they saw darkness in the day, there became apparent an empire of perfect long lasting light. Everyone of them were saddened by their own lack of foresight. All of their soiled hearts were washed clean by the pure feelings of the brahmachari jii.

Here the eyes of Guru Ji spilled with tears of love, because up to now the feeling of surrender of heart of the shishhya (disciple) was a secret in his heart, it was not visible outside. That was secure and hidden in the heart of Guru Ji too. But when an explanation appears from one heart then the other heart becomes incapable of hiding in itself. In the heart of Guru Ji the ocean of love came to overflow. At this time only silence reigned in the midst of the meeting of guru and shishhya. No one remembered how much time passed in this feeling of samaadhi (meditation).

Unexpectedly Guru Ji gave a command, 'All you people get going!'

One after the other they all got up and went but just now the little brahmachari did not get up form being seated. How could he get up along with them? Just now then he is to ask mercy for his offence. Having obtained privacy with the guru jii, he said, ' bhagavan, today I have brought to light, to all, a topic that is confidential, what will be the penance for this?'

Guru Ji said, 'Oh, then the matter of one's allegiance is certainly confidential, but you spoke at our (my) command therefore it is not necessary to give this matter any more consideration. On account of having heard of this allegiance, none can share it. Such is the stream of saMsaara, that even having heard in truth rarely is there the inclination of the mind.'

Chapter 4

Amongst those gaining the wealth of darshan was a brahmaNa who out of service attended the mahaatmaaoM brought a little milk. For service to his own Guru Ji, every day that braahmaNa took half a sera of milk and in the night Maharaj Shri gave Guru Ji hot (milk) for him to drink.

One day it was like this that fetching the milk the wife of the bhaahmaNa said, 'Today is little milk, there will be little for the children.'

But the braahmaNa who was daily bringing the milk came to take it [anyway]. According to the daily method that day too Maharaj Shri heated the milk and put it in front of Guru Ji.

Guru Ji said, 'Today there is klesha (suffering) in this milk, we will not drink this milk. Return it to the milkman and stop taking milk from him.'

Maharaj Shri did exactly like that.

After this, about fifteen days later, the son of the braahmaNa died. Among all the population this rumour spread that mahaatmaa jii had become dissatisfied, for this reason the son of this braahmaNa had died.

Maharaj Shri related this talk to Guru Ji. He said that, 'When the bier of the child will come to the cremation-ground, then to tell the people not to set light just now and to summon us first.'

When the bier of that child came to the cremation-ground then it was kept at that very place. To this place Guru Ji also went. He had all of the cords of the bier untied and with his own foot, he gave a jerk to the head of the dead saying; 'Why do you sleep so much?'

At that the dead spirit got up. Everyone became amazed and puzzled. They all made a very great praNaama to mahaatmaa jii.

On returning to his kuTiyaa (hut) Maharaj Shri said, 'Now if we do not go from here all the carcasses will fall on our head.'

Having said as much, he left that place, and guru and shishhya became separated from one another.

*

One time Maharaj Shri saw a formidible obstruction coming in Ganga Ji, at every moment the water is rising higher. All the mahaatmaa within the area of the disaster area had already got out of the way. But thinking it only a small obstruction two saadhu, were sat on seat attached to two acacia trees near the bank, unconcerned. It had been a big surprise to you. 'When all the saadhu left to go to places for their own protection then why did they not go too?'

You climbed another tree and watched the movement of fate. Three days passed but, of their own accord, both those saadhu stayed in there place. With the obstruction of the Ganga it became difficult for these trees to endure the current of the stream of water and one immovable tree became uprooted and it moved together with that seat which was attached to the tree with that saadhu sitting upon it, that floated away.

On the face of the saadhu as he floated away there Maharaj Shri saw that was no care, he was uninvolved, he was not anxious, but in his satisfied countenance he was smiling.

The second saadhu said, "namo naaraayaNa", 'Now then, we go!'

The other saadhu also with an expression of pleasure answered, "namo naaraayaNaaya", 'Wherever, whatever the circumstances are anywhere, stay remembering bhagavaana and be happy!'

The words of the saadhu were very moving, making an indelible mark on a layer of Maharaj Shri's heart. Maharaj Shri considered, 'In difficult circumstances be happy and thinking of bhagavaan you should not lose your patience.'

It is astonishing to hear that seated on a floating log the saadhu stayed strong up to the end, that with the speed of the stream of water, arrived at the bank a little further on. The saadhus remained alive and safe, going beyond the current of the water.

*

For some days you made your abode in Rishikesh. The news is that one day in an uninhabited place you were sat musing. A Marwari seTha (businessman) of Calcutta, having come to [spend] the winter days in this region, who was distributing shawls to sadhus, mahamatmas and brahmacharis, had appeared on that side [probably across the river from Rishikesh, in the area known as Swargashram]. This time too he had come to make gifts to the mahaatmaaoM. He saw that this ascetic of the plains sitting sunk in meditation had only a single covering on his body in the chill winter. Having gone and draped a shawl he sat in front of him. In a little while, when Maharaj Shri had opened his eyes, seeing the Marwari businessman in front of him, he asked, 'Why did you wrap this shawl? What do you want? What do you think covering me with this? If you are covering because you think we are poor, then this is not proper thing, because any saadhu or mahaatmaa is not poor, and if you have any other motive then you ought to explain.'

Seth Ji prostrated and did praNaama. With great courtesy he said, 'bhagavan, we are a Marwari merchant. I heard from paMDitoM that by giving one to mahaatmaaoM a thousand is got, therefore in exchange for giving one shawl, with your blessing I hope to get a thousand.'

Having heard this, Maharaj Shri with great silence indeed, slowly cast off that shawl. Having cast it off, folded and gave it back. He said, 'Just now take this one; I will attempt the balance of the nine-hundred and ninety-nine.'

Seth jii became perplexed with this obscure answer and also became alarmed that possibly the mahaatmaa jii had become angry.

For some time they sat quietly. Then Maharaj Shri gave a lecture, saying, 'Well, you should tell this, that if you had all the wealth of saMsaara (worldliness), you became great, your abode was the entire saMsaara, the materials of pleasure became yours, then how will all your desire come [to be fulfilled]? When you are to go and leave everything, you are living on former earnings [and] today you have also got the comfort of giving charity, but also your sight is in the direction of the world. If you are living on previous earnings, and afterwards you are not advancing, then what is the advantage?'

Having heard this, Seth Ji asked for mercy and doing praNaama, left thinking little by little that then he had met a saadhu that had in truth abandoned worldly pleasures. In the lack of a thing then all are unattached, but to forsake a thing which is acquired is true surrender.

*

During the stage of brahmacharya, several times you made a yaatraa (pilgimage) of badariinaaryaayaNa (the god the Badrikasharam at Badrinath). One time he was accompanied by three other brahmachaarii. After going a short distance told the other three brahmacharis, 'Look, I do not hold any rupees, paisa or any other wealth, and if you people have anything then he should separate from that wealth. Or if is having any, [that he is] going to separate from us, because we brahmacharis should all be alike, then there will be no suffering. Whoever will have rupees and paisa, if he remains with all then he will be reluctant to use it and there can be no use of it and if it gets to be no use the his mind will be suffering. Therefore, either he should go separately or he should become separated from the wealth.'

One brahmachari had three ashrafi (gold sovereign coins). He said that, 'I am having three asharphiyaa.N. These you can do what you wish with. We all stay together.'

It was decided for them to be buried in the earth under such and such tree, and once the yaatraa (pilgrimage) to badariinaaraayaNa had been accomplished, at that time they will return and go to unearth them. The three sovereigns were buried in a safe place and the four brahmacharis travelled together.

Indeed, the travel was then on foot. [unlike today when most people travelling to the pilgrimage shrine at Badrinath use road transport.] After one week of yaatraa (pilgrimage) the physical fatigue and the climate from place to place caused the brahmachari who had gone and put those sovereigns under the ground to become ill with cholera. The condition became worse and there was no sign of improvement. In the end his body became dead. After having performed the funeral rites, the three brahmachaarii went further and fulfilled the whole yaatraa obtaining darshana of badarinaaraayaNa. When they had returned from the yaatraa and reached where the sovereigns had been buried, Maharaj Shri said that, 'Those asharphiyoM (sovereigns) shall be unearthed and given as charitable donation.'

At that place they dug the earth, they saw that to all four directions of the sovereigns there was a very thin serpent the colour of the gold coins coiled.

Maharaj Shri said, 'In the Veda shaastra it is written that if at the time of death the mind is attached to buried treasure he becomes a serpent. Here is this proof. It is apparent that at the time of death the mind of the brahmachaarii was attached to these asharphiyoM (sovereigns). There they having become a serpent is protecting his own wealth.'

Maharaj Shri quickly got rid of the form of a snake that the brahmachaarii had become and gave it to the flow of Ganga Ji, and the sovereigns he gave as charitable donation in expenditure for food etc for braahmaNa mahaatmaaoM.

*

Having been roaming, and dwelling in the sacred places on the way, you came to Prayaaga (Allahabad). In those days in Prayag a dispute was going on there from those who objected to people killing fish. For a settlement the people from both sides came to Maharaj Shri.

Maharaj Shri said to all, 'You folk should come tomorrow.'

According to the order all came at daybreak. But the fishermen had come earlier, laying a net.

Maharaj Shri said to those people who were in opposition, 'Go, bring five to seven small stones the equivalent of chanaa (gram, which is about the size of peas).'

When this gravel came then Maharaj Shri gave them into the hands of those people who objected saying, 'Go, throw these pebbles in Ganga Ji wherever those who kill fish have placed the net. Go to your own home and in the evening go and look at that place.'

Those people did exactly like that and became ready before time. At the time the killers of the fish came to take out the net. But saw that no fish had been caught in the net. All the folk became surprised and astonished, and with high voice the opponents cheered Maharaj Shri. This was the special effect of this that those people who were opposing together with those fish killers became equally reverential of Maharaj Shri.

*

The years passed. There are various appetising and instructive events, which are inordinately difficult to mention. All things for the improvement of living occurred automatically. By the grace of Gurudeva you obtained many sorts of yoga and gained actions of rituals (spiritual powers). Always you remained in your own saadhana. Really, the roots of trees in uninhabited forests were the place you dwelt. Wild fruit, roots, vegetables etc were really his food. Naturally the lion, tiger, deer etc really came to be the fellow inhabitants of your life. Never did he beg donations, lived far away from the society of mankind, not to give darshan to woman kind, your natural quality to understand equality, from the blade of grass up to Kubera devoted to wealth. In this way, doing tapasya in Gangotri (Himalyas), Nepal, Kashmir, Vindhya (mountains), Amarakantaka (the source of the Narmada river) he was experiencing aatmaananda (bliss of oneness with the Supreme Soul).

*

Chapter 5

'Meeting the Guru Again, & Sanyasa'

The Kumbha occured in Prayag (Allahabad) [in 1906].

*

The entire community of mahatmas, sadhus and sanyasis of bhaaratavarshha (the 'continent' of Bharat = India) being in the same place. You came to Prayag too and became reunited with Gurudeva [Shrii Dandi Swami Ji Krishnanand Saraswati]. Thus at such an auspicious opportunity you requested your Gurudeva that, 'Bhagavan, if you consider [me] suitable then make the gift of saMnyaasa diikShaa (initiation into saMnyaasa).'

Guru Ji considered [you] altogether possessed of the right, so gave permission. At the sitaasita saMgama (confluence of rivers Ganga, Yamuna and Saraswati where the different rivers appear clearly as black and white) at Triveni the karma kaaNDa (passage) of saMnyaasa occurred. A feast for mendicants occured and all brahmachari, sadhu, dandi swamis were honoured by being given garments. Gurudeva gave you diikShaa (initiation) into saMnyaasa at thirty-six years old [more probably thirty-four years old], giving you a gift of daNDa (a staff), kamaNDalu (water-pot) and kaupiina (loincloth). From today your name became Shri Swami Brahmanand Saraswati Maharaj. From today your name became Shri Swami Brahmanand Saraswati Maharaj. All the sadhu, mahatmas and devout people also got up to crowd for your darshana and aashiirvaada (blessing). But you characteristic was to wander in uninhabited wooded places. Whenever folk got to hear where you were, they would arrive there for darshanas. Maybe in festival times you went to the cities, Kashi (Varanasi), Prayag (Allahabad), Ayodhya etc, then crowds would come for the benefit of darshana.

*

*

Maharaj Shri was a lover of privacy. Wherever he stayed, he dwelt alone. To devotees, this thing was completely understood. Therefore for your relaxation, arrangements were made by devoted folk for there to be an upper part at every place [you stayed]. Maharaj Shri locked the upper place from above and in this way his place became altogether secluded. Then it was not impossible to get your darshana but it was certainly difficult. You gave some time for darshana to devotees in your resting-place. For the purpose of obtaining darshana, devotees would begin to gather at 4 o'clock and continue to come in this way until ten or eleven o'clock at night. Those who wanted the benefit of darshana collected together in the lower area up to about eight-thirty or nine o'clock at night sitting waiting. Nine o'clock at night, at Maharaj Shri's behest, the brahmachari attendant made ready a list of those devotee coming for the benefit of darshana, and gave it to Maharaj Shri. Looking at the list Maharaj generally he said, 'Go, tell this, "aaja nahiiM mileMge" - Today we will not meet.'

Thus in most cases an interval when it came that Maharaj Shri had said to all, "aaja nahiiM mileMge" - 'Today we will not meet.'

For this purpose you had a signboard made for these words, "aaja nahiiM mileMge" - 'Today we will not meet' and so an hour came when this signboard would be placed at the foot of the door. Out of despondency, one-by-one devotee folk who had been waiting got up to return. They returned slowly, slowly in the manner that they came. In this way ten-thirty and eleven o'clock came. At that time Maharaj Shri gave the order, 'Look, are there any darshana seekers sitting below?'

Having looked then it became known that just now two or three devotee folk were sitting.

He commanded, 'Call to those "darshanaarthiyoM" (those seeking darshana).

At this time these words fell from the mouth of Maharaj Shri, 'These are really "darshanaarthii" (seekers of darshana); the rest are just coming to reflect and think, they will not roam here and there in the night to come for darshana of a mahaatmaa jii.'

To those two or three devotees Maharaj Shri gave darshana time, meeting them with the impression of great delight. Counselling for extra time and with his nectar speech he gave so much satisfaction to the devotees that to them the suffering of waiting a long time turned to wave upon wave of happiness, and another time they considered they had met with some treasure. It is true also that they certainly naturally got treasure, such treasure which even with a hundred thousand efforts you don't get in saMsaara (mundane existence).

Chapter 6

He was independent-willed (spontaneous) - he went wherever the desire moved him, he did not depend of a road or highway. On the other hand he leapt and jumped the straight edges of fields high and low, going straight. The man that owned the field cried out afterwards, 'Why do you come by the field? Go by the straight road!'

He was met with the reply, 'We are always a kumaargii (one who takes the 'bad path'), that is to say we are not following the saaMsaarika (worldly) path, not going by the path of the stages of gR^ihastha (householder) or vaanaprastha (living the 'forest' stage of a twice-born), but we are strolling having taken the straight path of saMnyaasa (renunciation).'

*

One time Maharaj Shri heard a lot of noise behind him. Turning back he saw that some people were coming to pick up something in the lane. He enquired from a nearby individual, 'What are these people doing?'

He informed, 'Having seen the spot of the footstep of Maharaj Shri they are lifting the charaNa-dhuuli (the dust of the feet).'

'Really, how many saadhaka (those practising a spiritual path) have been doing tapasvii (penance) in the jungles? By inference they were strolling in search of these feet? How many devotees of the spiritual community have vowed to take darshana of them were undertaking celebration of the goddesses and gods? The aMtaryaamitva (Supreme Being) of these curious incidents necessarily fulfilled the vows of the ones who performed sacrifices. Their religious performance yielded fruits and the desired darshana was obtained.'

For those evidently keen to understand this mystery, this is the reply he gets from "shrii charaNoM" ('the blessed feet'):- 'Just as chittavR^itti (mental activity) occurs spontaneously, really follow that, spontaneously go in a new direction. Blessed is the greatness of Bhagavaan.'

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One time wandering near Manikapur (Nepal) he arrived at a village. The people came to be attracted closeby and had darshana of the lustrous self of Maharaj Shri. Having been served some jalapaana (snack, refreshment) etc and for some time done satsaMga (inspirational spiritual meeting), Maharaja Shri asked, 'Do you people know of any isolated place suitable to do bhajana (prayer)?'

The people told him, 'Five miles away from here is a guphaa (cave), although it is in very dense jungle where lions, tigers and and other wild carnivorous creatures live.'

In connection with the cave he also heard of an incident:- It is said that one time the son of a jamiiMdaara (land owner) of the village became vairaagya (an ascetic). He imagined going in such and such guphaa (cave) in the jungle to do bhajana (prayer), japa (silent repetition of mantra) and tapa (penance). He decided to tell his own employees, 'You people go with us taking guns etc and go to arrive at the guphaa (cave).' In this way they all went together with him arriving at the guphaa then he gave the order for them to return to house with each other, and he himself went in the cave. Having gone some distance from the guphaa, the companions went to spend the night in a jungle thicket. In the night-time, from the guphaa came the sounds of joy of vana yoginiyoM (female forest ascetics) slapping and beating on the walls of the guphaa and amiable slapping of the cheeks of the son of the jamiiMdaara. The whole night all the men heard dreadful sounds from the guphaa. Because of fear none had the nerve to enter into the guphaa. At daybreak when the men went to the guphaa, then they saw the son of the jamiiMdaara had fallen senseless and bloody handprints were on his body. Having seen him in this condition, they came to lift the boy home.

Having heard of the vana yoginiyoM (female forest ascetics) in this right way, Maharaj Shri thought, and said, 'Goes to be seen.' Without saying anything [more] he went that way, no more than five miles distance he went. In two hours he arrived It looked a beautifully pleasing place [so as] a lover of seclusion, he sat beneath a tree. This is such dense jungle, that even gangs equipped with arms are perturbed to go, even in the daytime, there Maharaj Shri went and sat. It became night. The darkness spread.

Actually, in this place alone it chanced to diminish. Here in the jungle on old siddha aghorii lived. He saw that a siddha mahaatmaa had arrived here and was engaged in japa-tapa (prayer and devotion). And he thought he would impress by showing some surprises. Suddenly it became bright light similar to daytime. An area of one or two furlongs of heath glimmered. Having seen this, Maharaj Shri drew a straight line to all four directions of his resting place and sat unconcerned. Slowly, slowly that light changed, becoming a beautiful blue light. In this blue light several rishis and maharishis were seen going this way and that. The beautifully brilliant three faces of Rama, Lakshman and Sita were to be seen wandering here and there in the forest. Having the darshana of the sweet beautiful Krishna is his youthful form. This performance lasted for about half an hour. After some time dense clouds spread, it rained, it hailed. Blood and bones rained also. This is the way the tragedy continued.

Maharaj Shri silently watched all the dreamy sights, however there was no confusion within the line around Maharaj Shri. In this way Maharaj Shri was seen to be strong, that even on so much confusion he did not become unsteady. That aghorii siddha was sitting expecting, that having seen the siddhi (supernatural power, or success) Maharaj Shri would come near. [But] there then was seated the best siddha. When was he to be shaken? When he saw that he was not be shaken from his seat, then by way of maayaa he made a tiger and seated himself on it and said, 'Who are you and for what have you come here for?'

Maharaj Shri saw, standing face to face [with him], a very tall man with tresses of hair, two hands length trailing on the ground and the hair of his eyebrows had grown long too. Having seen him, Maharaj Shri laughingly asked, 'Who is coming to see this drama?'

That aghorii mahaatmaa said with great courtesy, 'I can fulfil any of your wishes while you are staying here. Introduce yourself then.

Maharaj Shri gave this reply, 'He who can fulfil desires, he certainly would be able to know who we are and why we want to come here. We do not desire anything, by the gurukR^ipaa (grace of the guru) all is accomplished.'

As he had been a little obstinate from his side to invite you, then Maharaj said, 'Why are you coming to cheat us? Do you wish to swindle?'

At this the aghorii became very pleased and understood that he had puuMjiivaana (the wealth of the Self). The aghorii said, 'Give forgiveness. I was very annoying. Until today none could stay here. For two hundred and fifty years I have been coming to this jungle but I have never met anyone that is puuMjiivaana (self-realized). Please forgive. Stay here up to whenever you wish and also please inform if I can be of service.'

Maharaj Shri answered that, 'We are not needing anything. This you should understand, I have been roaming here and will go of my own accord.'

Maharaj Shri stayed some days at leisure there. In the middle of this, that siddha aghorii also used to come near you sometimes. But you thought that, 'In our staying here this aghorii's independence will come to be argued. Therefore, we will change place and go elsewhere.'

*

He walked in the dense jungle going by a track. He saw a lion standing on the path. On coming near the parama yogii who stayed in meditation, the carnivorous creature abandoned it's natural feeling of hostility. It is clear that this thing happened. Maharaj Shri appeared pleased going ahead on the path. On some footsteps he saw himself standing before the lion. From the mouth of Maharaj Shri these words appeared, 'It is not the dharma of kings to be stood on the path of anyone.'

The words resonated as they went into the ears of the lion, he wagged his tail and left the path slowly going [off] in one direction.

It is good that at that time the yogii had arrived at the highest level of ahiMsaa, [at] that time, in coming near the carnivorous creature he had influenced it and made it non-violent.

*

Going on the path Maharaj Shri went at his own pace, at that pace he went further and further. At some distance he saw a baragada (Banyan) tree. To the side of it is a deep dike. The dike is so deep that it is not possible to go below without help. Some distance from the dike below is a spring of water. The place is surrounded on all four sides by dense trees. Going near he saw that the roots of the Banyan tree were hanging below. He saw that here is a secluded and pleasing place. Taking hold of the roots of the Banyan tree you descended below. There a beautiful guphaa (cave) became apparent too. Having seen the cool pleasing cave near a spring in dense jungle, he decided that he would do yogabhyaasa (live and practice yoga) for some days there.

The trees are so dense in this place that the sunlight does not enter the place for six months [in the year]. Maharaj Shri dwelt in here with pleasure. He survived on roots and fruit, and was always enjoined in thinking of paramaatma (Supreme Being), day and night. If some rustic came on account of cutting laka.Dii (firewood) then he would accept kachchaa (boiled) food that had been sent for, and eating one or two handfuls the fire of his stomach would be silenced. This is the way you stayed in this place for some time.

That time was the "aMgrejoM kaa raajya" ('government of Englishers', British Raj). Englishmen sometimes went there to play at shikaara (hunting). Because of the spring in this secluded place an Englishmen saw that here could be good for successful shikaara. Getting his order, the local people brought a buffalo and taking it near the spring bound it with rope and all went away. The Englishman sat at a safe distance. From the evening time the buffalo bellowed. Maharaj Shri was hearing the sound of the buffalo's bellowing for some hours. More of the night passed without the bellowing stopping, so Maharaj Shri though that if there is any animal in distress nearby, that suffering should be prevented. You came near the buffalo and place one stone beneath the cord, with another stone you made efforts to cut the cord. The buffalo became free and ran away. Having cut the cord you came again to your guphaa and became immersed in meditation.

All night the huntsmen sat waiting for a prey, at daybreak it became apparent those people that the rope of the buffalo had been cut in the night, then that Englishman became very angry. In wrath he jabbered excessively. The local people said, 'There lives here one mahaatmaa. You will not speak any disagreeable words here.'

With the shikaarii (huntsman) was also his mema (madam). The government was English. That time the white-skinned person was drunk, that European lady said, 'A mahaatmaa, what can he do to us? We people are the boss of this jungle, we are the owner. This is our kingdom.'

After the words appeared with pride, the secretions of that European lady became interrupted. This affected her stomach, growing painful. The chance of treatment was tough, [there was a] good deal of vexation.

The locals said, 'In the very dense jungle this mahaatmaa does bhajana-tapa (prayer and austerity), offence has been done to him, that is obvious, if not, then this kind of sudden suffering cannot have happened.'

That Englishman said, '[Might] be or [might] not be, [but if] this is really the cause, then go and find the whereabouts of that mahaatmaa.'

[When] all the people got to know the whereabouts of Maharaj Shri, they arrived there and saw the mahaatmaa sitting meditating. From a distance, having joined the hands [in prayer] they told all the news and also prayed the pain would go away. Maharaj Shri opened his eyes and saw in front of him an Englishman, his lady and some local people standing and praying. Shri Maharaj Ji, having listened to their request said. 'This is a big jungle, you people become prepared to murder in front of my eyes. About twelve o'clock in the middle of the night I go there to set the buffalo free.'

Then that English saahaba (lord) said, 'I did not have this knowledge that so influential a mahaatmaa is doing tapa (austerity) in this dense jungle. Please give forgiveness. I shall never come hunting in your direction.'

Maharaj Shri said, 'achchha (good), now you people should go.'

All the people went from there and quickly that English lady's suffering went away. After this that Englishman never again came hunting in that direction again.

*

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About six months later Maharaj Shri emerged from the guphaa, and having roamed, arrived in the vicinity of a nearby village. The fame of the siddha mahaatmaa had completely spread that way. People greatly revered [him] and surged for darshana [and for] having satsaMga. In this context Maharaj Shri sometimes mentioned the beauty of that guphaa (cave) when giving a brief description of his life there. You said this that, 'Why think of enjoyment for oneself? That which one is seeking to enjoy really comes automatically.'

* 

One time Maharaj Shri stopped in a village towards the Rewa jungle. Shri Kuberdatta Ojha who had infinite devotion, arrived there searching for darshana. The time was dusk. Maharaj Shri lifted his daMDa (staff) and KamaMDalu (water pot) and left in the direction of the jungle. Kuberdatt came afterwards too, for about two miles they went into the jungle. In Kuberdatt's mind this thing idea came that we people have come far into the jungle and will not be returning, it seems that now we will remain hungry in the night. After a little while Maharaj Shri stopped under a tree. He spoke with Kuberdatt, 'You should sit for a little while; I am going that way to ablution.'

Kuberdatta sat alone in that very dense jungle. Meanwhile a man came near him. He had something in a pot. He said to Kuberdatta, 'Take this pot, for your own use.'

Kuberdatta said, 'Who are you? Where from and what are you bringing?'

He gave this answer, 'You ought to take this and please inform Maharaj Shri. Enough, this is really the purpose.'

Having said this he went. When Maharaj Shri came, then he heard Kuberdatta tell the whole occurrence.

Maharaj Shri said, 'Thiika hai - it is well - look then, what is in that?'

Having looked then it became apparent to you that the pot was completely full of the cream of milk.

Maharaj Shri said, 'In this work, accept. Eat. Drink. But contemplating, when some stuff is brought in this way in seclusion sometimes, then you should not question further from him. You should not ask this Who are you? Where are you bringing from etc etc.'

*

*

In this way in the time he was wandering at will, many occurrences came to pass.

One time he arrived in a village in the direction of the New Ghat (Prayaag). Once he reached a village in the direction of New Ghat (Prayag). In the company of Maharaj Shri was a brahmachaarii in attendance. The place was isolated, there was not another village for many miles from there. Some of the night had already passed. In this one man came bringing some foodstuffs for a meal. On that occasion Maharaj Shri was present there. The brahmachaarii gave this information to Maharaj Shri that a man has come bringing some goods to eat and drink.

Maharaj Shri said, 'Call to that man near us!'

On having come, Maharaj shri himself asked of him, 'Who sent this stuff?'

He answered, 'Such and such man who lives in such and such village.'

He commanded the brahmachaarii, 'Look, he who he speaks of, take a "note" of him.'

The brahmachaarii took a note of the sender's name, village etc. That man went to put all of the stuff on the spot. The next day at day-break, Maharaj Shri ordered, 'Come. Fetch the address of the send of the stuff and enquire from him if yesterday he sent the stuff.'

The brahmachaarii jii found the address, then the person of that name at the address, but he had not sent anything there to Maharaj Shri.

By this manner many occurrences always happened.

*

Your abode was mostly in caves and caverns of the Vindhya Mountains and the very dense forests of the Amarakantaka (source of the Narmada and Sone rivers). He was constantly detached from the association of people. For company were wild beasts, tigers, lions etc, carnivorous creatures, kola and bhilla men (wild mountainous tribal people) and cattle. But that brilliant mahaatmaa could not always hide in his own caves from these living inhabitants of the jungle. Here and there, sometime or another he came in sight of the worldly existence. He saw saMsaara (worldly existence) to be less, he understood and tested on a kasauTii (touch stone). He was vishuddha tatva (pure truth). Riding on that proof he went, the very same he became. Whoever met with his company [found] this very same brilliance, he was perfect in all ways. There was nothing needed, There was not anything that he required. From that everything is known, to you this knowledge became complete. All people saw you from their own view. In the view of ignorant worldly people they saw him as one ordinary saadhu, in the view of saadhuoM, one GYaanii mahaatmaa (knowledgeable high soul) and in the view of mahaatmaaoM, he was one siddha purushha (perfected man). ?

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