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Saami Ja Shlok Life History Satguru Swami Teoonramji Maharaj Shirmad Bhagwatgita Ram Milan Pad Paati The Story of Bhishma and The Great Wat Chitra Katha Kids Corner (Question & Answer) Shree Amar Katha Comfort Zone Jagyasa No. 7 Living Happiness -What is the Right Way ? Yatra Darshan Datewise Tour Programme

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Saami Ja Shlok “parchi Jehen Pyaase, Saadhu Jo Sang Kayo, Sahje Thiyo Saami Chae, Tehenjo Patt Pase Andar Baahar Nabh Ja, Saakhi Sam Bhaase Phiri Ne Phaase, Avidhya Je Ahenkaar Mein” Saami Sahib says the people who aspire to have darshan of God and come in the acquitance of saints, the curtain of avarice disappears from their hearts and due to this they witness the presence of God everywhere. As the sky is the same and stable from wherever you observe it, in the same way God is Omnipresent. The person who recognizes this fact is free from Ego. Unconsciousness means ignorance, due to this the soul feels apart from God, when actually they are one. Ignorance captures the self and makes it think that the person itself is the soul and thus indulges the person to sin. Most of the people in this world are egoistic and are trapped in it, but some true saints and holy souls come and free them. The saints keep on striving for the welfare of mankind and with their acquintance a normal person also attains self realisation; with the teachings and blessing of the saints the egoism vanishes. The result of this is that they feel the presence of God in every particle of the Universe and become selfless. In the chhandogya upnashid is written “Kha Brahm” which means everything is “Brahm”. A true devotee obtains knowledge from the saints and frees himself from worldly bonds. Attaining this state of freedom and salvation a person lives peacefully and becomes worthy of true bliss, this is the impact of satsang, company of the saints. Sat Sangat Mein Sukh Badda, Jo Karjaane Koi Aadho Chhan Satsang Ko, Kalimal Dhaare Koi 2


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The King began to reflect, “How clever and wise the other partner is ! He has not painted even a single picture, but he has so thoroughly and transparently polished the wall that the reflected pictures appear even more beautiful and charming than the original pictures. We can’t help praising his innate wisdom and originality of thought. He, therefore, deserves to be awarded not only the remuneration, but also the prize. However, the work of the painter, who has really painted, pictures, also deserves praise. He should also be paid ample and suitable remuneration. Explaining the deeper meaning of the allegory, Satguru Maharaj said that strivers should always keep the palace of their heart clean, pure and consecrated without any guile and vile, without any taint of blemish. The sincere seeker, who by his pious deeds, prayer and meditation, scrubbs and cleans his mind so well and so thoroughly, that it starts shining brightly like a glass, the divine qualities of character and contentment, compassion and kindness, piety and humility will automatically and spontaneously be reflected on his mind. So brightly and beautifully will these divine qualities be reflected that the King the Real-Self, will abide forever in the palace of their hearts. Every striver and seeker of the Supreme Self, should work hard and strive his best to make his conscience clear, taintless, pious and pure. The Satsanga concluded with the rhythmic chanting of “Ram Nam”. After night’s rest, Bhakt Mangha Ramji begging leave of Satguru Maharaj, went back to his village Maldasi. For sometime the programme of Satsanga continued regularly and punctually at Khandu. Real renunciation and divine devotion increased by leaps and bounds in the heart of Satguru Maharaj. 3


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One day just before the Holi festival, Bhai Assuram, Baba Rija Ram, Bhakt Bassari Ram, Bhai Chabaldas, Bhai Dhalu Ram and other distinguished residents of Khandu alongwith Mukhi Pirumal approached Satguru Maharaj. After offering their obeisances and gifts they said, “As Usual, you are requested to grace the Holi festival celebrations. Listening to their entreaties Satguru Maharaj said, in a sweet and serene voice, “Now, we have become wanderers and globe trotters. God knows when and where to we may proceed on our pilgrimage! We, therefore, cannot give you a sort of commitment. However, if we stay at Khandu, we will definitely participate in the Holi Festival celebrations organised by the Panchayat. There will of course be one condition and that is it should be announced in the whole town that for the five days of Holi festival, no resident will consume fish, flesh, fowl or wine. The Head man said, that Satguru Maharaj’s injunctions will be announced. Moreover, he himself (Satguru Maharaj) by his nectarian words and pious preaching will tell the devotees and audience not to indulge in impious and prohibited acts. The people of the Khandu were very keen that Satguru Maharaj should stay with - them on the auspicious occasion of Holi. Though they were unable to force Satguru Maharaj’s stay at Khandu in their heart of hearts, they prayed to the Almighty that Satguru Maharaj should grace and lead all Holi celebrations and offer them the divine drink and immortal ambrosia of devotion, love and renunciation. Great preparations were made for this purpose. The sincere prayers of the residents of purpose. The sincere prayers of the residents of Khandu did not go unanswered. On the eve of Holi, Sarvanand, Bhakt Cheta Ram and Krishindas also arrived from Shah-Ji-Bhit. The Holi festival began with all splendour. During the day time five or six saints and Exalted sages of Khandu conducted the Satsanga. At night Satguru Maharaj conducted the Satsanga. Speaking on the importance of performing pious deeds, Satguru Maharaj said, “It is the bounden duty of man to behave in the righteous manner. It is because of taking impious food that mind also becomes mutilated and impure.” “As the food, so the mind,” explaining this aphorism, Satguru Maharaj said: The history of 4


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Mahabharat tells us that after fiercely fighting for ten days at a stretch, one hundred seventy five years old Celibrate-by-birth, the son of Sacred Ganga, the Most Valiant Bhisma Pitamah wounded by the arrows of Arjuna lay on the bed of arrows, as practically every part of his body was pierced by the arrows of Arjuna. After the war of Mahabharata was over Lord Krishna, the five Pandvas and Dropadi approached him as he lay on his bed of arrows, and offered their obeisances and respectful regards. Even after suffering this excruciating pain and Unbearable physical agony, Bhisham Pitamah was very much happy to see the Lord of Cosmos before him and offered him his obeisances in heart. In the last days of his life having the blessed vision of Lord Krishna was a rare blessings for him. His eyes welled up with tears of gratitude. In a voice choked with emotion he said, “O Keshava. it is because of your infinite Compassion and benignity, that you have graced me with your blessed vision. I am indeed very fortunate to be graced by your August presence here. Pray, tell me if I can be of any service to you ? Lord Krishna, the Omniscient Almighty who could easily read thoughts and feelings of Bhisham Pitamah, replied with words of assurance, endearment and encouragement “ O Bhisham Pitamahji drawn by the chords of your love and affection have we arrived here. Now do bestow upon them the pious preaching of Truth, morality and righteousness, so that abiding by the true code of conduct they may make their subjects happy and prosperous. Verily has it been said that the king, in whose reign the common men fell unhappy and miserable goes straight to the hell accompanied by all his Courtiers, Counselors, officials and the members of his family. After a lot of sufferings and sorrows, that King incarnates in lower forms of life.” Bhisham Pitamah said, “O venerable Lord; You are Omniscient and stay in the soul of all beings, there is nothing which is not known to you. You are quite competent to preach them. But since in order to honour me, You have asked this humble creature to preach the Pandvas. I will most gladly carry out your injunctions and will preach the Pandvas. Addressing all the Pandvas he said:

to be continued..... 5


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CHAPTER - XVI In the present chapter the Lord discusses separately and in detail, under the name of divine properties, moral virtues and practices which are godly in character and conducive to God-realization, and under the name of demoniac properties, evil propensities and immoral practices which are devilish in character. This He does in order that one may adopt the former and reject the latter after properly distinguishing between them. Hence this chapter has been designated as the “Yoga of Discrimination between the godly and demoniac properties.� Describing in detail in verses 1 to 3 the marks of him who is born with divine properties, the Lord discusses in brief the demoniac properties in the fourth. In the fifth He declares that the divine properties are conductive to liberation, while the demoniac propensities lead to bondage, and heartens Arjuna by telling him that he is born with divine virtues. In the sixth He mentions two types of created beings - the godly group and the devilish group-and proposes to discuss the demoniac properties in detail. Thereafter, verses 7 to 20 describe the evil impulses, evil propensities and evil practices of men possessing a devilish nature, as well as the evil impulses, evil propensities and evil practices of men possessing a devilish nature, as well as the evil destiny that awaits them after death. Declaring in the twenty first that lust, anger and greed, which are the chief among the demoniac propensities, are the three gates of hell, the Lord proclaims in the twenty second that the Sadhaka who is free from these attains the supreme goal by practising the divine virtues in a disinterested spirit. Condemning in the twenty third those who having cast aside the scriptural ordinance are guided by their own will, the Lord concludes the chapter by insisting in the twenty fourth that one’s actions should be guided by the scriptures. In verse 15 of Chapter VII and verses 11 and 12 of Chapter IX it was stated that fools who have embraced the demoniac and fiendish nature despise the Lord rather than adore Him. And in verses 13 and 14 of Chapter IX the Lord declared that exalted souls who have embraced the divine nature, knowing 6


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Him as the prime source of all lives and imperishable, constantly worship Him in everyway with exclusive love. But as other topics continued to engage His attention, the distinguishing marks of the divine and demoniac temperaments could not be discussed on that occasion. Then, in verse 19 of Chapter XV it was pointed out that those illumined saints who recognize the Lord as the Supreme Person worship Him with their whole being; as well as of those ignorant men who, having embraced the demoniac nature, adore Him not. Therefore, in order to describe in detail the distinctive marks and disposition of the two types of men, the Lord now introduces the present chapter. The opening three verses of this chapter discuss in detail the natural characteristics of men of a Sattvika disposition who are endowed with divine properties.

JhHkxokuqokp vHk;a lÙola’kqf)KkZu;ksxO;ofLFkfr%A nkua ne’p ;K’p Lok/;k;Lri vktZoe~AA1AA vHk;e~ (absolute) fearlessness; lÙola’kqf)% perfect purity of mind; Kku;ksxO;ofLFkfr% constant fixity in the Yoga of meditation for the sake of Self-realization; p and; nkue~ charity (in its Sattvika form); ne% control of the senses; ;K% worship of God and other deities, as well as of one’s elders, including the performance of Agnihotra (pouring oblation into the sacred fire) and other sacred duties; Lok/;k;% study or teaching of the Vedas and other sacred books and chanting of God’s names and praises; ri% Suffering hardships for the discharge of one’s sacred obligations; p and; vktZoe~ straightness of mind as well as of the body and senses; Absolute fearlessness, perfect purity of mind; constant fixity in the Yoga of meditation for the sake of Self-realization and even so charity in its Sattvika form, control of the senses, worship of God and other deities as well as of one’s elders including the performance of Agnihotra (pouring oblation into the sacred fire) and other sacred duties, study or teaching of the Vedas and other sacred books as well as the chanting of God’s names and praises, suffering hardships for the discharge of one’s sacred obligations and straightness of mind as well as of the body and senses; (1) 7


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Nervous excitement caused by the apprehension of losing something which is agreeable and meeting with something which is unwelcome is called ‘Bhaya’ or fear, e.g., the fear of loss of prestige, fear of ignominy, fear of scandal, fear of ailment, fear of punishment by law, fear of ghosts and evil spirits and fear of death etc. The total absence of all these fears is called ‘Abhaya’ or absolute fearlessness. The inner sense or mind is called ‘Sattva’. Hense Sattva-samsuddhi’ means the complete elimination from the mind of all morbid feelings such as partiality and prejudice, delight and grief, the feelings of ‘I’ and ‘mine’ infatuation and jealousy etc., as well as of impure and sinful impulses of all kinds. True knowledge of God is called ‘Jnana’, and constant absorption of mind in the thought of a God with a view to His realization is what is meant hereby ‘Jnanayogavyavasthiti’. ‘Dana’ (charity) consists in giving away food, clothing, knowledge, medicine and other things in a disinterested spirit, as a matter of duty and with due regard to the place, time, and recipient of the gift (XVII.20). ‘Dama’ consists in diverting the senses from their object and bringing them under one’s own control. ‘Yajna’ means offering worship of God and other deities, the Brahmanas or members of the priestly class, saints, a newcomer and one’s own parents and other elders, and includes all sacrificial performances such as Havana (offering daily oblations to the sacred fire), Balivaisvadeva (offering a portion of the daily meal to all creatures and presenting oblations to fire before meals) etc. ‘Svadhyaya’ includes the study and teaching of the Vedas and all other sacred books dealing with the virtues, glory, truth, essential character and divine pastimes of God, such as the great Epics and Puranas, and the chanting of His names and praises etc. ‘Tapas’ consists in mortifying one’s mind and senses by suffering hardships for the discharge of one’s sacred obligations. This is, however not the same ‘Tapas’ as has been discussed in Chapter XVII under three separate heads, in so far as it relates to the body, speech and mind; for items like nonviolence, truthfulness, purity ‘Svadhyaya’ and ‘Arjuna’ etc., which have been included in ‘Tapas’ in that chapter, have been mentioned here separately. to be continue....

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RAM MILAN PAD PAATI DISCOURSE BY SATGURU SWAMI SARVANAND JI MAHARAJ

Continue From Previous Edition

Kahe Teoon Vaha Jo Jan Jaavat, So Fir Vaapas Laut Na Aavat. Adbhut Aisaa Khel Apaaraa, Amrapur Nij Dham Humara. Pahuchat Vaha Koi Guru Ka Pyaaraa, Amrapur......! Guru Maharaj says, whoever reaches Amrapur, does not come back to this world. Lovingly repeat “Hare Ram”. If there is any greater existence than Amrapur, then we can discuss about that existence. But there is nothing greater than Amrapur. Lovingly repeat “HareRam”, “Adbhut aisaa khel apaaraa”. This is a very big game. Lovingly repeat “Hare Ram”. “Amrapur nij dham hamara”. Amrapur is in Amarlok. To reach Amrapur there are two paths. 1. Gyan marg 2. Yog marg. Gyaan marg has 11 main smaller practices or paths, out of which 7 are the major practices. From Pune the main road leads to Mumbai. From Mumbai, a main route has to be taken to Delhi. Upon Reaching Delhi, smaller different routes have to be taken where some of these small routes will come to an end, like “karm upasana”. The second path is Yog marg. There are 4 types. 1. Raj yog. 2. Laye Yog. 3. Mantar Yog. 4. Hatth Yog. To summarise, Gyaan marg and yog marg lead you to Amrapur, Amarlok. Dear devotees we will stop this topic at this point. “Chaaro saadhan tum hi saadho”. Those who can complete the four main steps is a true soul, in the earnest quest of God. This is stated in the Vedanta. Mal Vikshep Jaako Nahi, Kintu Ek Agyaanaa. Ah Chau Saadhan Sahit Nar, So Adhkrit Mati Maanaa. Mal, a dirty unclean mind and tossing of the mind vikshep. Once these two coverings, or curtains are 9


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removed, and the four practices are completed, then that devotee is prepared or has the right to absorb atam gyaan (self-realization). Three different types of people attend satsangs. 1. Uttam (superior) 2. Madhyam (medium) 3. Kanisht (very close). Reflect upon whatever you have heard today. Contemplate it deeply. If anyone has any doubt, you can definitely ask. Your doubt will be cleared. Hearing this, Swami Basantramji said that he had a doubt. Satguru Maharaj replied, that you having a doubt is at a different level, than the audience having a doubt to which he questioned ”How?”. Satguruji continued and said, during Diwali there were two big shop dealers selling sweets. Both had their shops on different sides of the road. Their sweets were well decorated and to attract customers both of them started reducing the prices of their sweets. This continued to the point where both were incurring losses. Then one dealer went to the other dealer and explained to him that they should not reduce their prices. The second dealer got angry and retorted that “now you will explain things to me, first you understand yourself”. In anger, the second dealer started throwing pieces of sweets towards the first dealer's shop. This enraged the first shop dealer, and he also, got carried away in anger and started throwing pieces of sweets towards the second dealer's shop. There was a rain of sweets from both the sides, and all the beggars started eating what was being thrown. People were also happily eating these for free. Seeing all this, a good Samaritan passing by, explained to both the dealers that they should maintain the same prices, because if they continued in this manner, people would keep taking advantage of the situation, and they both would keep suffering losses. Both the dealers understood this and the fighting stopped. The beggars on the road asked both the dealers when they would start fighting again so that they could enjoy the free sweets. Similarly, if saint Basantram will express his doubt only some elevated souls would understand, and the rest of the public would feel that the saints are having misunderstandings amongst themselves and are arguing. Lovingly repeat “Hare Ram”. Whatever you all have heard, do think and reflect upon it. God will do good for you all. God will bless you all. 10


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The day rose bright, and the battle began, Bhishma plunged into the struggle, and wherever he went, the chariot of Arjuna, with its milk-white steeds, pursued him. Shikhandi stood foremost, beside Krishna, the Charioteer, and Arjuna, from behind the maiden-knight, shot arrow after arrow at the head of his house. Scorning to shoot at one who had been a girl, Bhishma would laughingly aim a shaft at Arjuna, whenever a sudden turn of the wheels gave him a chance. As so much play seemed to him those darts which clustered thicker and thicker on his own person. But when sunset drew near, the hour for the mortal wound being come, he received and arrow straight in his heart, and fell from his chariot to the ground. Even now, however, Death could not draw near to Bhishma. In the moment of his fall, the thought falshed into his mind that he was about to die in the dark half of the sun’s year, a time most unfortunate for great souls, and he determined to remain alive six months, that he might die in the summer solstice. The leaders of both sides crowded round him, having doffed their armour in token of truce. They would have carried him away to comfortable quarters, but he would have none of it. “The heor’s bed,” he said, “is where he falls. I desire no other. But I need a pillow!” He had fallen on the broad ends of those arrows which had struck him behind, and his shoulders being thereby lifted, his head hung down. One and another ran and brought him cushions. Their luxury was fit for kings. But the old saint-warrior shook his head.”Arjuna, child!” he said, looking towards him who had provided him with his hard bed, standing now speechless with grief. Arjuna understood the request, and shot three arrows downwards into the earth, with such sure aim that they made the support the mighty bowman required. Bhishma gave a sigh of relief, and ordered that a trench should be dug about him, and he be left without tent or furnishings, to spend the remaining months in solitary worship. Next day however, 11


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needing water, he had recourse again to Arjuna and his arrows, and a great spring burst forth at that place where the soldier shot his bolt into the earth, so that the ear of Bhishma was soothed with the sound of running water, until the day of his actual departure. Such at least is the legend of the people concerning the great pond that sparkles still on the lonely plain of Kurukshetra. Of the remainder of Bhishma’s life, men speak to this day with bated breath. Eight long days more the battle raged beside him, and at the end, the Doom-cloud of the Kurus had broken, and carried all away with it, and the Triumph of the Pandavas was established. For the five brothers stood victorious, with all their foes lying slain about them. Then the ride of war ebbed away from Kurushetra, and Bhishma, through sunny days and starry nights, kept his long vigil, while months passed by for the victorious Pandavas, in the business entailed by victories and the government of kingdom. At last, however, Yudhishthira - again a new crowned monarch, but of a wider realm than ever was free to turn with his brothers, and follow Krishma to where their dying clansman lay. The young sovereign desired that he, who had seen three generations of kings, should give him his blessing, and pass on to him his long-garnered lore of state-craft. And the Holy Knight Himself laid healing hands of coolness and peace on the burning frame and anguished wounds of the warrior - saint, so that his mind grew as clear and his speech as strong as in former years, and he revealed all his wisdom to these adopted sons of his old age. Fifty days later the Pandavas once more drew near to Bhishma, knowing that the time had come that he would die. Before he passed away, his last whispered blessing was still for Yudhishthira, left to fulfil the heavy task of kings. But he died, fixing all his thought on Krishma, and so united himself with the Eternal, to live for ever in the love and memory of India as Bhishma the Terrible, her great and stainless knight, who lived as he had died, and died as he had lived, without fear and without reproach. End of the Story of Bhishma Taken from Cradle Tales of Hinduism 12


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Kids Corner 1. 2. 3. 4. 5.

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Question and Answer

What Is The Meaning Of “Gujhaarat”? A) Sayings B) A Fact C) A Riddle D) Proverb In Whose Garden Swamiji Asked The Gujhaarat? Jayramdas B) Mukhi Jaamanrai A) After Resolving The Riddles,which Gift He Gave To The Children? A) Barfi B) Rasgulla C ) Apple D) Pedhe At What Age Did Swamiji Went To School? A) 4-5 Years B)11-12 Years C ) 8-9 Years D) 9-10 Years Where Did The People Of Sindh Use To Leave Their Complaints? A) Police Station B) Court C) Village Governing Committee D) Other Authorities In Whose Garden, Swamiji Sat With His Slate ? A) Thakkur Giri B) Johri Giri Who Would Drop Swamiji To School? A) Mata Krishna B) Vensimal C) Tahilram D) Father Chellaram Which Melody(raag) Does “ Paar Vañar Mukhe” Belongs ? A) Kohiyari B) Dhanshri C) Peela D) Jog In Which Town Did Bhakt Ayaldas Live? A) Khandu B) Chak C) Salare D) Tando

(Puzzle)

See Answer in Page No. - 32 15


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Shree Amar Katha

Continue from Previous edition…

The Attributes of Maya We cannot consider Maya to be a reality, the definition of truth is that, which exists at all times and which does not perish. In this case ignorance can be replaced by knowledge, therefore Maya is far from being real. Maya cannot be considered to be false, therefore the definition of that which is unreal and cannot be felt at any time such as pious deeds. We all get the feeling of ignorance (Maya) therefore Maya is far from being unreal. Oh Surti! Maya is Eternal, and its origin is not defined, neither sentient (chetan) or insentient (jad). It cannot be Insentient, for this it is a result of Maya therefore a byproduct cannot be the origin of the source, the sentient cannot be considered as its origin either. We can find 3 types of sentient 1. Sentient of the being. 2. Sentient of the Almighty 3. Sentient of the pure supreme soul. The being and the Almighty are a byproduct of Maya. It is due to Maya that we get the feel of the pure supreme soul, without Maya there would be no such feeling. The third one, the pure sentient is considered to be detached, inert, unaffected. Therefore it cannot be taken as the origin. If we did take this pure supreme soul as the cause of Maya we would have to question the origin of the liberated souls. By doing so, no living being will ever tread on the path of salvation. Therefore Maya is eternal and with unknown origin. Oh Surti inspite of Maya being ancient it's still perishable, it's with knowledge that Maya ceases to exist. Maya is dependent of the supreme soul but tends to overshadow the Almighty, just as darkness is dependent of a house but it overshadows it. Surti: Oh Master how is the power that possess the three gunas? Guruji: Oh Surti! The Lord stated in the Shreemad Bhagvad Geeta “devi hosha gunmayi”. This power is formed by the three qualities Satv (mode of goodness) Raj (mode of passion) Tam (mode of ignorance), therefore it's called, Trigunatmic Shakti. 16


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Oh Surti!! Prior to when this creation came in existence these three modes were present and in balance within nature, in this phase, they are known as Prakriti(nature) and Mahamaya (delusion). When the creation came into existence, a great disparity occurred between all three modes of nature. Due to this, the power of Maya takes the form where the mode of ignorance prevails through this. The Almighty, the living being, and nature comes into existence. Surti: Oh Master! Which character do the three modes of nature hold? How was the almighty created? Guruji: Oh Surti! Listen to this attentively. The power of the supreme soul where the mode of goodness prevails and the mode of ignorance and passion are in a small percentage is known by the name of “Shudh Maya� The combination of these three are 2. In Maya the feeling of the supreme souls 1. Shudh Maya 3. The base of the appearance of Maya is known as the Almighty. The appearance and characteristics of Maya 1 are sentient, omniscient, pervading along with other qualities is the cause of the material world. Surti: What is the definition of cause and how many types can we find? Guruji: Oh Surti! That which due to the action comes into existence is known as cause, just as from a clay pottery comes into existence, the pot is the action and clay is the cause. There are two types of cause 1. Upaadan kaaran (material cause) 2. Nimit kaaran By which the action comes into existence is known as Upaadan kaaran, just as clay is the material cause of the pot, he who makes the pot is known as Niimit kaaran, just as the potter is the nimmit kaaran( motive) of the pot. Oh surti! The manufacturer of all this is the sentient characteristics of Maya, the material and the motive cause, just as the spider is the material cause and the motive of the web he spreads, likewise the almighty is the material cause and motive of the creation. 17


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Comfort Zones

We are basically unlimited beings. But we limit ourselves in many comfort zones. We have a lot of conditionings which, in reality, are mental. Some mosquitoes were put in a box and they kept jumping a lot. The box was covered from the top and each time they jumped they hit the top of the box, and when they jumped too close to the right or the left they hit the sides of the box. Slowly, to avoid harming themselves, they learned to jump just under the cover and without reaching the sides of the box. One day all the four sides of the box were opened. The mosquitoes were free, but they kept on jumping as far as the limit they had learned. The physical limits were no longer there. But they had become conditioned mentally. The same thing happens to us. We have to open the sides of the box and take off the top, or we can continue to live inside the box created by our own mind. Given below are some conditionings under which we work, because of which we do not experience complete freedom. - Beliefs, acquired since our childhood, which limit us. - The negative images of low self-esteem that we have created of ourselves. - The damaging thoughts of doubt, which does not let the highway of trust to build up inside ourselves and does not allow the creative energy of positivity to flow from inside us to the outside. - The fear of failure or not being too able to succeed completely. A lot of times the fear exists due to past experiences of failure or not having succeeded as much as you would have liked. We need to become aware of what our pattern of thoughts is, which brings us under the negative influence of mental conditionings. When that happens, we will be able to become free of these conditionings. While we do not become aware, we will continue to remain under its influence. Courtesy-web 18


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JAGYASA No. 7 Question: A soul is part of the Lord and therefore is the form of happiness. We are receiving grief because we have neglected ourself. How does one get to overlook his own form, and how can one regain this knowledge thus attain happiness? Please have mercy on us and with detail explain to us about this matter. Answer: Our Revered Satguru said that falling into the dark delusion is the reason that one has forgotten his true self. Swamiji explained it to everyone through an admirable example. A farmer had planted a field of millet. When the field was ready, the labourers were put to work to commence the harvesting. One day, when the sun was about to set, the farmer told the workers to quickly complete the work as darkness was to arrive. During the day, a tiger was hiding in that very field. The tiger thought what is that “darkness”, the power it holds, that the human being is getting scared of, instead of me? Such thoughts were coming in the mind of the tiger when the farmer told the workers to leave the work they were doing and to go because it was dark. The farmer and the workers left their work in the middle and left the field. The tiger was thinking, “All the men have run from here so I must also do the same otherwise the darkness will get hold of me”. This way the tiger left from the field at a slow pace. From Devyog, a laundryman's donkey had got lost and in search of his donkey he arrived at the field. In the darkness, the laundryman mistook the tiger for his donkey and loudly scolded and told him: “You useless creature! Aren't you ashamed of coming here and hiding? Now you wait and watch what I will do to you.” By saying this, the laundryman went forward. After being scolded the tiger got scared and stood there. He kept thinking that now the darkness has come, to run away from it is very difficult. The one who is speaking to me with such words is surely going to capture me. Meanwhile, the laundryman reached to where the tiger was. Due to the darkness laundryman was not able to recognise if it was a tiger or a donkey. So mistaking the tiger for his donkey, with fervor he hit the tiger with a stick a few times. He got hold of his ear and went on beating him and took him home. Where he tied him up and hit him two three times more with the stick. While hitting him, the laundryman went on saying, “you senseless creature, you have troubled me a lot. Now if you 19


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try to run away from here I will kill you”. After saying this, the laundryman cooked food and went to rest. On the other hand, the tiger was thinking that the darkness has caught me and will not leave me, he will kill me. Due to his anxiousness, he could not sleep all night. Early in the morning, at 4'o clock, the laundryman woke up and kept a pile of extremely warm clothes on the back of the tiger and went towards the river to wash them. The river was almost one mile away from the city. Hitting and beating the tiger, the laundryman reached the river. The tiger saw that a lion was standing in the jungle which was in front. From far and with a loud voice he told the tiger, “O brother! What are you doing? Being a tiger you are taking the burden of the laundryman's clothes on your back and getting beaten”. By hearing this, the tiger of the laundryman said, “Brother! I am subdued. The darkness has captured me. You should also quietly run away from here, otherwise the darkness will catch you too. By hearing the name of darkness, the lion on the other side said, “You great fool! Where is the darkness? A common man is beating you and taking you. Shame on you,being a tiger you are taking so much weight on your back and getting beaten”. After hearing this, the laundryman's tiger said, “Brother! Tell me a way of how I can free myself from the trap of the darkness! The darkness has made me miserable”. After hearing him, the lion said, “brother, now whatever I do you repeat the same and you yourself will come to know about the darkness”. By saying this, the tiger moved his tail with so much fervour and roared so loudly that the laundryman left his clothes over there and ran away. The tiger threw the clothes off his back and went to meet the lion. Both of them wondered in the jungle, without fear, and started thinking. The moral of the above mentioned story is that the consciousness, in the form of the farmer, has planted the good deeds, in the form of seeds, in the field which represents the physical body. The workers of the field represent the five senses that work day and night. The moment when the awareness reaches its highest state and tells the five senses that now, it is time to leave the worldly affairs and walk towards the inner self, for darkness, in the form of death, is going to come soon. The tiger represents the individual soul with ego which resides in this physical body. When it hears the name of the darkness it gets scared and goes onto thinking, what if this darkness gets hold of me? Meanwhile, the ignorance, symbolized by the 20


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laundryman, catches the individual soul with ego and strongly ties it in the stanchions of attachment found in the house of 'The Mineness' (to claim to be yours). In this way, the individual soul with ego gets trapped in the net of attachment and mineness and starts to think that now it is very difficult to obtain redemption. It remains trapped in this illusion and meantime “The Ignorance”, keeps the deeds, represented by the clothes, in a knot and takes them towards the river of thirst, internal cravings and expectations. On the way, the ignorance makes the individual soul so sad, that the individual soul asks, “Is there someone who is benevolent, dear to the Lord who can unbind me from this grief?” The lion, who is benevolent and knower of the essence of things, fortunately hears the cry of the tiger. Likewise the true men and the great souls come forward and tell the being, “O son! How come you are trapped in the roundabout of ignorance? The individual soul with ego is the seeker and the lion symbolizes the Preceptor. The former asks the Preceptor with humbleness, “O Lord! Shower your graciousness and tell me an easy way to release myself from the darkness of ignorance, I am extremely unhappy due to this. Listening to the modesty of the individual soul, the benevolent Preceptor preaches, “O child! You are the form of true – blissful- consciousness! Your actual form is in the form of happiness, devoid of birth and death, imperishable and formless, but due to the ignorance, the individual soul gets the feeling of forgetting its genuine form and bears severe problems. Not only this, but because of the ignorance, whatever you see such as, the false, the human body, the family, the wealth, the properties and all the other belongings, you consider them to be yours. In these, you see the illusion of the “mineness” and because of this you are getting disappointed. Consider the grief as the consequence of these worldly materials, get detached from it and concentrate your mind in dispassion. After this, obtaining the wisdom of the soul such as, ´I am not the being but I am the all-pervading true – blissful- consciousness!´, roar this in such a way that the ignorance will run away by itself.” When the seeker performs such action told by the Preceptor, then the ignorance, represented by the laundryman, runs away and the seeker gets liberated in this life quickly from this jungle-like world. 21


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Living Happiness- What is the Right Way? A very important and influential aspect of our life which defines our way of living is hope and determination. Success in life is largely defined by these two powers. Very often we see a difficult situation effect people so much that after that they no longer believe they can succeed. E.g. a very successful person suddenly falls ill or loses an important relative or experiences sudden financial losses at work. Such type of events or similar to these ones can weaken the enthusiasm of many people and affect their confidence for future actions. Also, there are many different cases in the world when lives of many people have changed after a particular negative event in their life, which they found difficult to face. It is very true that most people in the world are today facing some negative situation or the other. These negative situations are either with the mind or with their physical body or in their role or very importantly in their different personal and professional relationships. Hope and determination are two powers which we all require to face these different situations and presently the world has seen a decrease in these two powers in many people. Although the world is advancing in many different ways, at the same time people are no longer as internally powerful to face life's different negative events, which are on the rise. Also, the power to control your thoughts, feelings and emotions is reducing and keeping them positive is becoming difficult for many. Of course, there are some who believe that life is all about ups and downs and also happiness and sorrow both are part of life. But, according to spiritual wisdom, experiencing sorrow is a sign of lack of inner strength and stability. Also, happiness is our natural state of mind, which we like and should experience all the time. Happiness for some people today is based more on materialism and enjoying different mediums of science and technology in every sphere of life. Do you know that there are two sides to this type of happiness. When the going is good in life i.e. when there are no negative situations in your life, you feel you are on top of the world. Also, when there is even a little negative event like a disturbance at home or a little change in your health or if a friend no longer co-operates and talks well with you, then the same material mediums of science and technology can no longer support you. You feel empty inside. This is a wrong foundation of happiness. On the other hand, 22


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true happiness is one which is based on your strengths and qualities and is permanent, even if life presents to you negative events once in a while, which is very common in our present day lives. Try finding one person who has only positive events in their life and you will not find a single person without some problem or the other. Also, the world is in a way living on a false belief that happiness is increasing because of scientific advancement or because of better medical facilities or because of more wealth. It seems it is but it is temporary. Aren't there so many people, in fact most people, who are not admitting to the world that they are in pain and unhappy? The richest of people, the most famous of people, the most educated people and the most advanced people are today looking to spiritual wisdom and meditation to get relief from life's problems. They also want to be free from the pressure that comes in many cases, with being rich and famous and also successful. Happiness is a state of mind and not something based on external influences. E.g. you hear a great piece of news – you have got a promotion in your office. That feels very nice to hear and it gives you happiness. There is nothing wrong with that, but when our happiness starts becoming dependent on such events, that are when the foundation of our happiness is a wrong one. After hearing a positive piece of news, after one day you are told that your favourite sports team has lost the final of a very famous tournament. You see your team losing and suddenly your happiness is lost. So, enjoy the positive events but don't think that life will not have its negative events ready to reduce your happiness, if your happiness stands on the wrong foundation. So what is the right way to be happy? Enjoy everything that life has to offer – all the good things but don't make your happiness dependent on them. Also, if you are truly and internally happy in this way, as per spiritual principles, then that once in a while negative event or that shocking accident on the road or a sudden loss of wealth will not disturb you either. Constant happiness comes by increasing one's inner spiritual treasures like peace, love, wisdom and power and not from outside events. That does not mean outside events will not make you happy. They will, but your rule over those events and not get ruled by their influence. Also, by increasing your treasures, you remain happy even when there is a negative situation in your life. That is living happiness the right way! 23


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Yatra Darshan Pujya Guruvar Swami Bhagatprakash Ji Maharaj and Sant Mandli Mumbai 9th November : Shree Prem Prakash Mandal´s superior of Great Param Pujya Guruvar Satguru Swami Bhagat Prakash ji Maharaj and the Sant Mandli arrived at Mumbai from jaipur where Sant Shankarlal ji along with some devotees recieved them at the airport. 9th November the day of Chandradarshan is an auspicious day which belongs to the kartik month. All the premis where delighted and enlightened with the sacred vision of Satguru Maharaj, many arrived at this day for the satsang and they were all blessed. Lonawala 10th November : On the 10th November Swami ji left early morning to Lonawala and around 10am they reached the darbar. The caretaker of the darbaar in Lonawala, Sant Gurudas and Shri Bhagwandas Tanvani, along with other devotees gave a warm welcome to Satguru Maharaj. At noon satsang took place and all were overwhelmed by listening satsang and then everyone had parsaad. At around 1pm Swamiji left for Pune. th th Pune 10 to 12 November : Swamiji reached around 2.45pm at kondwa Khurd sthit in Param Pujnay Swami Chandanmaharaj ji maharaj´s Swami Teoonram Prem Prakash Ashram, Pune where Swami Anant Prakash ji Maharaj along with other devotees gladly recieved Swamiji and sant mandli. During these three days of Kartik Utsav there were special arrangements of Satsang (spiritual discourse). Swami Sarvanand ji Maharaj started this tradition when Swami Chandanram was there, since then this ritual has been continued by the Mahandleshwar (The head of Prem Prakash Mandal). Satsang was from 6pm to 8pm, fortunate where the devotees of pune attended and participated in 24


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the satsang. Swami Anant Prakash gave a warm welcome and gratitude by his speech to Gurudev Bhagwan and Sant Mandal. On the 12th of November Swamiji visited Sadhu Vaswani Mission where he pay obeisance and flowers to the Samadhi´s of Dada Sadhu Vaswani and Dada Jashan Vaswani. The organizers of the mission received Swamiji with a heartfelt welcome and Swamiji was invited to the Satsang Hall where many were waiting to hear Swamiji´s discourse. Swamji spoke about all the good and valuable qualities that Dada had; kindness,humility and true a devotee of God filled with knowledge. Pimpri 12th to 14th November : On the 12th of November they concluded the 3 days celebration at pune darbaar and after this Swamiji left for Pimpri. As soon as Swamiji arrived at the darbaar happiness and good vibes were within each and every devotee present , they played drums and flowers. The aged lady who is the caretaker of the darbaar Mata Sati along with others devotees offered a garland of flowers to Guru Maharaj and were blessed by the arrival of Swamiji. Devotees from Ahmednagar, Kalyan, Mumbai, Pune, Lonawala and Pimpri (around 1500 people) attended satsang and had darshan of Satguru Maharaj . On the 14th of November Swamiji along with sant mandal went to visit the Tapobhoomi (The place where Sant Tukaram (1608-1650) sat for meditation) which was located in the village of Gehu. Holy scriptures state that lord Vishnu himself came on his garuda (eagle) and took Sant Tukaram with him. Swamiji, sant mandal and premis went around in a circle and sang melodious glories of shree Krishna ,”Shree Krishna govinda hare murari he naath nara narayaana Vasudeva”. Dr.Dayal Ashaa also arrived there and met Satguru Maharaj. In the night around 8pm , the event at pimpri concluded with palav satsang and Swamiji ended his trip of Poona & Pimpri. Jaipur 15th to 18th November : On the 15th of November Swamiji arrived at Jaipur where thousands of devotees were waiting eagerly waiting for the Satsang of Guru Maharaj. 25


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16 November was the day of Gopashtmi ( a festival dedicated to Lord Krishna and cows). This auspicious day was celebrated at Satguru Teoonram Gaushala, mangyavas – mansarovar. Swamiji arrived at 10.30 am, drums and flowers where showered over Satguru Maharaj and Sant mandal. More than 10,000 of devotees came to this celebration and were present in the satsang and gopujan (worship of the cow). Swamiji explained the importance of the cow in our life and all the benefits that this holy animal provides for our health. After the holy satsang everyone was served bhandaara prasaad (community lunch). Shri Amralok dham varshikotsav In Jaipur, at adarshnagar in Amarlok dham the annual function of the darbaar where Hawan, hosting of the Flag and Satsang in the presence of Satguru Swami Bhagat Prakash ji Maharaj and sant mandal took place. Sant Sahajnand along with other premis gave a warm welcomed to Guru maharaj. Chomu 18th November : At 7am Swamji left Amrapur darbar and reached the residence of Mr.Rajesh Keswani who stays in the small city of Chomu . All the premis of Chomu welcomed Satguru Maharaj and sant mandli with great happiness. Everybody was full of joy after hearing Satguru`s and Sant mandli`s spiritual discourse “ Satsang”.After a few hours Swami Ji left for the city of Sikar. th th Sikar 18 to 19 November : At 10am Satguru Maharaj and Sant mandli arrived at the darbar of Sikar, Sant Mahesh lal and prem Prakash sewa mandli grandly welcomed Swamiji and Sant mandli. Singing the glories of their Satguru, the shewadaries played drums and showered flowers through which they expressed their love and happiness from having His darshan. Afterwards Hawan yagya took place at the ashram & followed by dwajaa vandan (Flag hosting). From 4pm till 6pm a beautiful procession took place and ended at the ashram. The satsang lasted until 8pm. As part of the decoration created by the people of the darbaar, there was a huge photo of Gau Mata (cow). It seemed as if the Gau Maata was also enjoying the spiritual discourse and receiving full pleasure (anaand) from it. From 8 to 10pm Lakhmichand kabaal entertained all those who attended the Satsang. th 17 November “Devotvan Ekadashi parv” : From 6 am in the morning till 7 am all the devotees were in 26


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full ecstasy chanting and singing glories of Shree Hari. Satsang and Bhajans took place at the residence of Bhagat Mandar Ram´s Son, Raisingh. It was the celebration of his Punyatithi. The satsang held from 7,30 am till 11 am enlighthened every soul who was present. Varshik utsav was celebrated and the event was conluded by bhogon ka path followed by the distribution of parsad. 100 students were given several donations and the general bhandara was served with love to all devotees who attended the event. In the evening, the mela came to and end, through Pallav with the presence of Satguru Swami Bhagat Prakash ji Maharaj. Around 8pm Satguru Maharaj and the Sant Mandli, consisting of , Sant Hariom lal, sant Dhaluram, sant Kamallal (jaipur), bhagat Hardas, bhagat Manik mikt, bhagat Kishinchand, sewakgan shri Ram, shri Kailash, shri Jaikishen tekwani (jaipur),Shri Mohan shivnani (ajmer ), Bhagat Kabal lakhmichand who camed from Kota also entertained the public with his melodious bhajans. th Jaipur 19 November : Swamiji reached at 10pm ,next day everyone from Jaipur was overwhelmed by hearing satguru maharaj´s satsang. Swamiji left in the evening for Nivai. Nivai 20th November : The small village of Nivai is located in between the road of Kota and tok. Having reached this village, Satguru Maharaj and the Sant Mandli did satsang. The sindhi panchayat (Sindhi community) welcomed Gurudev Bhagwan and the Sant Mandli and after this Swamiji proceeded to the residence of Mr. Hemant Phulwani. Tonk 20th November : Bundi 20th NOVEMBER : In the town of Bundi all the devotees along with Sant Shamlal and other premis, eagerly waited for the arrival of Satguru Maharaj. After gracing the devotees with His blessings , Satguru Maharaj ji left for Kota. th rd th Kota 20 to 23 November : The mela of Kota began on the 18 of November. It began by a rally performed by the yuva mandli who placed the Prem Prakash flag on their vehicles. Satguru Maharaj reached 27


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Kota on the 20 where they were welcomed by Sant Shamlal and many other devotees. Satguru Maharaj was seated in a decorated cart and then the procession advanced to the Ashram. At the Ashram Swami Ji and the Sant Mandal were welcomed by Swami Manoharlal. nd In the morning of the 22 of November , the havan yagya was performed, 101 vedic Brahmans chanted the mantras, following this they were served bhandara and given clothes and money as offerings. 108 girls were served food and were given various gifts. Further on they went to visit the community Gurudwara. From the 20th to the 23rd of November,the Prem Prakash bhajan mandli performed different plays on stage from the life history of Acharya Satguru Swami Teunram ji Maharaj in the evenings. rd On the 23 all the sewa mandlis under the guidance of Sant Shamlal celebrated and welcomed Satguru Maharaj and the sant mandli heartiously, they were given pakhar and prasaad by Guru Maharaj. 131 people signed the petition to donate their eyes after they passed away. 100 patients were tested for diabetes by Dr.A.N.Soni . The celebration which had started on the 9th was thus concluded by the reading of the holy scripture, the Satyanarayan katha and bhandara .In the evening Satguru Maharaj ended the mela and sang “palau�. Swami Jaidev ji, Sant Hariom Lal, Sant Dhaluram, Sant Kamal, Sant Vinesh, Bhagat Maniklal, Bhagat Haridas, Ramchand, Kailash, JaikishinTekwani, Mohan-Padma Shivnani, Chetandas were also present during this trip. After concluding the mela at Kota, Pujya Gurudev reached Amrapur Darbar Jaipur at mid night, rd where He stayed for 8 days gracing the devotees with His satsang and darshan. On the 23 evening the grandson son of Bhagat Kanvalram visited the darbar, where He was graciously welcomed. Shree Vrindaban dham 27th to 28th November : On the 27th afternoon Guru Maharaj along with the sant mandli left for Vrindavan where they reached at 8pm and were welcomed by Kailash-Simran who currently is responsible for the darbar. 28


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Shree Haridwar 28 to 30 November : On the 28 they left for Haridwar by road reaching the darbar at bhupatwala at 9pm, they were welcomed by Sant Rameshlal, Sant Shambhulal, Sant Himanshu, Sant Harishlal, Sant Sumitlal, Sant Hanuman, Sant Yashlal and the sewadhaaris. Here they visited Swami Sarvanand ghat, Swami Sarvanand Smrati Sthal and other holy places. On this trip Swami Sahejanand, Sant Dhaluram, Sant Kamal accompanied Gurubaba. On the 30th they left for Delhi. DELHI 1st to 5th December : On the 30th of november night Pujya Gurudev and the sant mandal reached Prem Prakash Ashram Malka Ganj where they were welcomed by Swami Jaidevji, Sant Vinesh and a huge number of devotees on the occasion of the 43rd anniversary of the temple established by Swami Jai Prakash ji Maharaj under the guidance of Swami Sarvanand ji Maharaj. st The mela started on the 1 sat with the havan-yagya, followed by the hoisting of the Prem Prakash flag with the band playing and the devotees dancing with joy. The evening congregation was held from 4-8pm during which the paath of the Shrimad bhagwd Gita and the Prem Prakash granth were started due to the occasion. The Rajmata group from Rajpura performed the ras leeela of Lord Shri Krishna on the 4th evening, as is their every year tradition, previously on the 3rd the Ashram bhajan mandli held kirtan chanting hare rama hare Krishna joined by many devotees. th On the 4 Satguru Maharaj and the sant mandal visited the Ashram situated in Nehru Nagar where they hoisted the Prem Prakashi flag and chanting the flag hymn. The congregation was held from 10am-12pm followed by the general bhandara. Mata Anita, caretaker of the Ashram welcomed Satguru Maharaj and the sant mandal. Later on Satguru Maharaj visited late shri Murlidhar house to enquire about the health of Maya devi, Sant Rajuram,s mother. On the 4th, the last day of the celebration, murti pooja was performed by Pujya Gurudev and the saints at 7:30 am 29


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A beautiful platform had been set up outside the Ashram premises on the last day. Swami Jaidevji reviewed some anecdotes of Swami Jai Prakash ji. The path sahib kept on the occasion, came to an end. Thus the congregation came to an end with Pujya Gurudev,s discourse and the palau. This was followed by singing and dancing, thus celebrating the conclusion of the mela. Along with Pujya Gurudev, Pujya Swami Brahmanand ji Maharaj, Swami Manohar Prakash, Sant Hariom Lal, Sant Pratap, Sant Shyamlal, Sant Dhaluram, Sant Kamal, Bhagat Haridas, Bhagat Maniklal, Bhagat Deepak, Bhagat Kewalram, Pandit Vijay Shastri, Harkesh Vadhva, Ram, Kailash, Jaikishin Tekwani, Mohan-Padma Shivnani, Kailash-Kiran Rupchandani and other poets were present at the Delhi mela. GAYAA 6th to 7th December : On the 6th of December Poojya Gurudev and Sant Mandli reached Gayaa, the land where the rituals for our ancestors are performed. Here they were welcomed by Sant Bholaram along with devotees from Uttar Pradesh. Sant Laxman and Sant Lakhiram had also arrived there to join the group. After resting at the guest house they visited Vishnupad temple, where the Lord had placed his footprints. Then at the banks of the river Falgu kirtan and aarti of Poojnia Acharya Shree 1008 Satguru Swami Teoonramji Maharaj were held. Swamiji also told everyone about the importance of the pilgrim. On the 7th, amavasya day, rituals for Poojnia Acharya Shree 1008 Satguru Swami Teoonramji Maharaj, the Gurus, the Matas and all the saints of the Prem Prakash Mandal who had passed away were performed on the river bank. These rites were done by sindhi priests. Later on, a community eating service was held for the Brahman (priest, scholars and teachers) community. On this occasion many devotees from Jaipur and other places accompanied Guru Baba to perform the rituals for their family members who had passed away. KAASHI 7th December : At night they reached the Prem Prakash Ashram in Sindhu nagar where they were welcomed by Sant Mahadev and a huge number of devotees. Here the congregation was held at 9pm. In the morning, after singing hymns and praying they left for Allahbad. 30


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ALLAHBAD 8 December : They reached Prayaag Raj, the place where the kumbh mela takes place, at 11am and went to Rajkumar-Asha residence where they were welcomed by devotees. After a bath and visit of the Triveni they went for a boat ride also. In the evening the congregation was held at the Aasudaram Darbar Bhavan where they were welcomed by the Sindhi community of Prayaag and the social service (sewa) mandli. After the prayers and community eating service at Shri Prem's place they left for Kanpur. th

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KANPUR 8 to 9 December They reached Prem Prakash Ashram at 11:30pm where they were welcomed by a huge number of devotees who were waiting for Poojya Gurudev's visit. th

On the 9 from 7:30am to 10am the hoisting of the Prem Prakash flag and the congregation took place thus celebrating the annual function of the Ashram. Sant Bholaram and the devotees expressed their gratitude to Guru Baba for gracing them with His presence. At noon they left for Lucknow. LUCKNOW 9th to 10th December : At 12:30pm they reached Lucknow where they were welcomed by the Prem Prakash social service (sewa) mandli and the hymns and food was conducted at Shri Bhaagchand's place. In the evening the congregation was held from 5pm to 8pm at the Prem Prakash Ashram situated in Barud Khaana followed by the community eating service. After this Poojya Gurudev rested at Nirmal Gidwani's place. The next morning, the 10th of December, they left for Udaipur by flight. On this trip Sant Hariom Lal, Sant Lakhiram, Sant Hemantlal, Sant Bholaram, Sant Dhaluram, Sant Kamal, Sant Bhavandas, Sant Mahendra, Bhagat Haridas, Ram, Kailash, Jaikishan Tekwani, Mohan-Padma Shivnani, Kailash-Kiran Rupchandani, Basant Kumar, 40 devotees from Kanpur and 150 from other places accompanied Poojya Gurudev on this Uttar Pradesh trip. 31


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15 to 21 Jan.

Chennai, Rameshwaram 22 Jan. Yatra 23 to 26 Jan. Gondia, Tiroda 27 to 28 Jan. Balaghat 29 to 30 Jan. Seoni 31 Jan. to 01 Feb.Bhandara 02 to 04 Feb. Nagpur 05 to 06 Feb. Amravati 07 Feb. Yawatmal 08 to 09 Feb. Akola 10 to 11 Feb. Jalgaun 12 Feb. Yatra 13 to 20 Feb. Jaipur & Other 21 Feb. Bharatpur 22 to 25 Feb. Agra 26 to 27 Feb. Murena 28 to 01 March Dabra 02 March Jhasi, Datia 03 to 05 March Gwalior 06 to 07 March Aligarh 08 to 28 March 24 March Dharamshala 29 March Jamnagar 30 March Dwarikadham 31 March Somnath 01 to 02 April Rajkot 03 to 05 April Gandhidham 06 to 24 April Jaipur 25 to 27 April 28 April to 2 May Indore

8888088053, 9840085161 8888088053, 9840085161 9829014850 9518461661, 9823189377 8085417807 9301436614 7184251865, 9371716884 9096086933 8806302160 9403146979 7276049621 9045712215 9829014850 0141-2372423, 24 9829014850 9412300983 9425126280, 9425129191 9314024850 9829014850 9826260798, 07512426111 9829014850 9829014850 9425418597, 7000544003 7575823233 7575823233 7575823233 7575823233 7575823233 0141-2372424, 23 9829014850 9300035135

Answers : 1. A riddle 2. Mukhi Jamanrai 3. Pedhe 4. 8-9 years 5.Village governing committee 6. Thakur Giri 7. Father Chellaram 8. Dhanshri 9. Salare 32


Profile for Prem Prakash Panth

AMRAPUR SANDESH - JANUARY 2019  

AMRAPUR SANDESH JANUARY-2019

AMRAPUR SANDESH - JANUARY 2019  

AMRAPUR SANDESH JANUARY-2019

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