It has been my experience that compared to a seeker’s keenness to remain in search of a true spiritual guide, the latter is still more keener to find out a deserving devotee. A devotee (s³dhak) has to be a truly deserving person. Only a person who has refined his thinking, character and attitudes is a true s³dhak. He is not required to go in search of a Guru. The guide himself appears before him, grasps his hand and shows him the path he has to tread. He lifts up the s³dhak in his lap when he staggers and safely takes him across all obstacles. This is exactly what has happened in my own case. Gurudev visited my house uninvited to make me a fit instrument for the execution of his divine assignment and got twenty-four G³yatrº Mah³puraïcarañas performed which culminated in p¿rñ³huti of G³yatrº yagya of one thousand kuñds. He not only introduced to me but also made me intimate with about one lakh of persons who formed the nucleus of G³yatrº mission and have given me their wholehearted cooperation in the stupendous task of spiritual reawakening of the masses.

During our first meeting, Gurudev had directed me to come to the Him³layas four times, for periods of about one year each, after completing twenty-four Mah³puraïcarañas of G³yatrº.

The first reason for calling me to the Him³layas was to ascertain that my soul did not feel lonely in the wilderness and solitude of nature without the company of living-beings and without the requisite living facilities. Secondly, it was to ascertain whether I could establish spiritual identity and intimacy with wild and ferocious animals living there. Thirdly, I was to be introduced to the RiÌis through whose divine pursuits (tapasy³) the Uttrakhand region of Him³layas is so surcharged with spiritual energy that it is called Dev³tm³. These RiÌis , when they were in their physical bodies, had infused divinity in the environment and had individually played significant and distinct roles in infusing and activating specific qualities of spiritual light and power in the human psyche. Such life-transforming tasks are impossible of accomplishment by solitary human effort without adequate resources, public co-operation and support.

Gurudev’s silent direction to me was to apply the available spiritual energy placed at my disposal for the simultaneous fulfilment of three objectives: (i) to understand how the RiÌis of old, in their embodied forms, had utilised the spiritual energies at their disposal for solving the problems of their times by vanquishing the evil forces and by establishing the supremacy of divine way of life: (ii) to understand and comprehend the dimensions of the God-assigned task to be accomplished through me as an instrument: and (iii) to draw appropriate lessons from the successes and failures of those divine warriors (RiÌis) in their battles against the forces of darkness; and to devise effective strategies against the final assault of these evil forces, with the aim of banishing them from the human scene once for all. He told me that the purpose of my pilgrimage to the Him³layas was to spiritually charge and equip myself for this epoch-changing task.

Gurudev further said, "Like us you have also to perform a very important task through your astral body. By way of rehearsal you will have to learn how long and in which part of the Him³layas your physical body could stay in fit condition to enable you to devote your wholehearted attention to the spiritual mastery and strength needed for the attainment of the aspired ends."

He continued, "In temperate climate the system is not subjected to the rigours of extremes of heat and cold, and all normal facilities for leading a normal, comfortable life are easily available. On the contrary, to live calmly and unperturbed, with minimal facilities, in the high Him³layan regions, with extreme cold and no creature comforts whatever, is a challenge and an opportunity to learn the difficult art of living. This itself is s³dhan³. One is required to master the body like an acrobat, subsist on leaves and edible roots and learn to live fearlessly with requisite precautions for the safety of life and limb amongst ferocious wild animals.

"These inconveniences are there, so long as there is a physical body. All this comes to an end when one withdraws into the astral body. Then there is no botheration for safety from cold and heat, hunger and thirst, sleep and exhaustion. Physically a man can walk only up to a limited distance but a soul in an astral body can instantly reach anywhere and convey its message to the minds of thousands of persons at a time and thus its capacity to help humanity increases manifold. Illumined souls, therefore, work through their astral bodies. Their s³dhan³s are also different from those done physically.

"Physical body has its limitations. Its energy is mostly spent in satisfying physical needs and worrying about weakness, sickness, old age etc. Its advantage, however, is that direct physical acts on the material plane, mutual communication and physical contacts are possible only through a physical body. When physical body becomes old and decrepit, it has to be cast off and tasks initiated through it remain unfinished. That is why those who are divinely willed to effectively work on the material plane for extended periods of time, far beyond the normal human life span, to guide, inspire and empower the chosen few in the vanguard of humanity’s upward and inward march towards Godhead, have to withdraw into their astral bodies and act upon this world with far greater force and effect from that realm.

"Your physical body will continue functioning until it has outlived its utility. You will then have to leave it and enter the astral body. Your s³dhan³ will then be different and the range of effectiveness of your powers extraordinarily far-reaching. You will have contacts with special souls and will accomplish an epoch-changing task.

"At an appropriate time you will be introduced to this region of Dev³tm³ Him³laya. On this side of Gomukh, saints, great souls, live in their physical bodies. You will face several difficulties in this region also. You will have to live in this region for one year each time. Besides, you will be required to stay, for four days each time, in the region known as the heart of the Him³layas, which is the spiritual centre of humanity. I will remain with you. Your astral body will be moulded in the usage of your physical body and you will know who live there, how they live and how you will have to live there. By having experience of living in these regions in physical and astral bodies you will reach a state of consciousness in which RiÌis remain centred for fulfilment of their specific aims. In brief, this is the purpose of inviting you four times to the Him³layas. This will also encompass the spiritual training you have to undergo and the tests you have to pass. Your puraïcaraña s³dhan³ will not be hampered by these pursuits.

"This region is inhabited by those living in their astral bodies. Circumstances have considerably changed since the last ice-age. Gods formerly living in this region of the Him³layas, which is known as Heaven on Earth, now live in ethereal space as the present environment here is not congenial to them.

" In ancient times RiÌis lived from Rishikesh to Gomukh according to their choice and convenience. This region has now become disturbed due to tourists, pilgrims and professionals. Also several temples have been built to satisfy people’s curiosity relating to ancient history and to enable local people to earn their livelihood."

I was told that Madam Blavatsky, founder of Theosophy, was an eminent saint. She was in contact with highly evolved souls living in their astral bodies. She has written in her book that there is a parliament of invisible divine saints in difficult inaccessible regions of the Him³layas. Illumined residents of this area are also known as invisible helpers. Gurudev said, "It is all true. You will see all this yourself by your divine vision in this region of Him³layas, which is my abode." The Tibetan area was a part and parcel of the Him³layas in those days. Now the boundaries have changed. Yet the statement of Madam Blavatsky is true. Those living on the physical plane cannot see them but I was assured that I would be able to see them by Gurudev’s grace.

Gurudev continued, "Keep on waiting for my call. You will be called when it is necessary and when you will be considered fit for test. Do not be overeager on your side; do not start for the Him³layas of your own accord, by way of sheer curiosity. It will all be useless. It is my responsibility after you have surrendered to me." Thereafter Gurudev disappeared.

Wholehearted execution of the prescribed disciplines

In his first meeting Gurudev had prescribed for me three disciplines. Twenty-four G³yatrº Mah³puraïcarañas had to be performed for twenty-four years strictly in accordance with the prescribed rules in front of a ghrit lamp to be kept lighted uninterruptedly. The second important discipline to be undergone was of writing books for promoting the enlightened good of the masses. This was also essential for my own self-growth and self-education. This needed intense and extensive study and concentration. Side by side, public contacts had to be established to develop my organising skills. The third important responsibility was to play the role of a voluntary freedom-fighter in India’s struggle for independence. As a matter of fact, these programmes were not complementary to each other, but none of these became an obstacle in the progress of my s³dhan³ and study; although, in between, I had to visit Him³layas twice. The credit for this goes to my divine guide who had taken full control of the reins of my life and had assured constant protection.

I was enjoined by Gurudev to have the outlook of a RiÌis. I was also told that although I was related to my family, I should remain quite detached from it. I should listen to everybody but should do what I considered appropriate; as it would be well nigh impossible for me to reach the goal if attention is paid to their advice. Spiritual path (ïreya) and material path (preya) are diametrically opposite to each other and only one of them can be followed. If the world was pleased with someone his inmost self will not be happy with him. If the inner soul is satisfied, the displeasure of the worldly people will have to be suffered. This has generally happened in the lives of all true seekers of truth. It is very very rare that the pursuit of higher ideals has been approved by relatives. More often than not, the human soul had to surrender before the worldly people, high ideals had to be given up and the old soul-suffocating routine had to be carried on.

I faced this difficulty the very first day. With the starting of the series of puraïcarañas I started taking the prescribed food and leading the life of an ascetic (tapasvº). This created havoc. People started discussing me in their own way by sweet and sour words. The gist of their advice was that no steps should be taken to disturb the ordinary routinised way by which people earned their livelihood. Although our ancestral property was so large that three generations could have easily been fed and maintained sitting idle, it was stressed that it should all be kept intact for future and the family should be maintained on fresh earnings through the ancestral profession of priesthood. How could the arguments of these people be rebutted? Ultimately, I made one of the three Gurus of Gandhiji as my Guru, i.e. I kept silent and felt relieved. I simply said that what I was doing was in response to Divine inspiration and thus restored a semblance of peace. I started acting upon my solemnly taken pledge in such a manner as if I had not to take advice from and answer to anybody. On a back look now I see that if such firmness had not been shown my life boat would have been rocked by violent jerks and capsized and I would have missed that opportunity by which, with the help of s³dhan³, I have been able to do good to myself as well as to the masses. Relationship with God could not have been established with anything less than purity of heart and clarity and brilliance of head.

I was subjected to a second test in my childhood when the non-cooperation movement of the Indian National Congress started. Gandhiji launched saty³graha movement, called upon true patriots to come out from the smugness of their homes, face the bullets and go to jail.

I heard the inner voice that it was a historical moment which must not be missed. I got my name enrolled in the corps of saty³grahºs of that region. I had to leave my house and go to the front to offer salt saty³graha. The officials of the government and their propagandists had spread rumours that there would be firing and people would be sentenced to long imprisonments, including transportation for life, with a view to dissuading them from taking part in this movement. All my friends, neighbours, family members, relatives came to impress upon me that what I was contemplating to do was a suicidal act. The matter got further aggravated and some relatives threatened to go on fast and commit suicide. My mother, who was my guardian, was tutored to get my name struck off as a co-inheritor (along with my brothers) of valuable ancestral property and get the names of other brothers entered in my place. My brothers said that none of them would have any relation with me and I would not be allowed entry in the house. I was threatened to be got kidnapped and compelled to live in the camps of dacoits.

I listened to all these threats calmly. The question before me was: what should be given precedence, pressure of the family or the need of the times? I made my soul and God as witnesses and decided to act according to the ‘still small voice’ from within.

In this context, the persecution of Prahlad appeared before my eyes. I also recalled the story of Dhruva, the determination of Parvati and the life stories of innumerable great men, warriors, saints, reformists and martyrs. None of the family members and relatives of these great personages had supported them. They remained firmly committed to the call of duty on the strength of their own spiritual discernment. I, therefore, became indifferent to what worldly friends, neighbours and relatives said or did. If higher ideals are to be-pursued one has to resolutely struggle against greed and cravings.

Despite stiff opposition, I stealthily reached the place which was indicated, launched saty³graha and courted arrest.

There was another event of my childhood which further emboldened my spirit of courage. There was an old sweepress who was suffering from diarrhoea and had festering wounds. She used to cry bitterly but, being an untouchable, nobody entered her house. I consulted a physician about her treatment, arranged for the medicines and started attending on her and nursing her regularly. I also arranged for her food. Sixty-five years ago it was considered to be an offence on the part of a high-caste person to enter the house of an untouchable, treat her and wash her dirty clothes. I was ostracised. Family members, too, did not allow me to enter the house. I used to lie outside on the platform and eat whatever was given to me but did not give up serving the sick woman. This went on for fifteen days and she became well. She always addressed me as ‘Bhagv³n’ so long as she was alive. In those days, at the age of thirteen, I was all alone. The whole village, including members of my own family, were against me. I kept up my courage of conviction and did not give in.

Courting arrest several times during the freedom struggle, taking the vow of performing twenty-four Mah³puraïcarañas, treating and serving the sweepress were all tough tests to which I was subjected in my very childhood. I simultaneously fought on two fronts; against internal weaknesses and against pressures from relatives. This gave me an opportunity to awaken and strengthen my potential spiritual strength. I was greatly benefited from these tests and trials and all my programmes continued progressing towards fulfilment.

The series of Mah³puraïcarañas went on regularly. A lighted ghrit lamp was installed the very day on which s³dhan³ was started. The responsibility of keeping it lit uninterruptedly was taken up by my wife, whom I called M³t³jº. It required to be looked after constantly lest it got extinguished. This lamp has been burning uninterruptedly since then. When I meditate sitting in front of the flame of this lamp, the mind gets flooded with divine light and warmth. When there is a knotty riddle which cannot be solved by ordinary wisdom, the bright rays of this constantly lighted lamp resolves it instantly for me.

Jap (repeating the mantra quietly by way of adoration) of sixty-six m³l³s (rosary), symbolic worship of the picture of G³yatrº M³t³ by water, flowers, rice, incense, lighted lamp and naivedya (offering of sweets), meditation of rising Sun (Savit³) at the time of jap and offering of libation to the Sun (S¿ry³rghya-d³n) at the end, this was the daily routine which was adopted by me. No bºj-mantra or sa®puÚ etc. of t³ntrik system was added. With the picture of G³yatrº M³t³ installed before me, my heart used to get flooded with intense faith and devotion and it appeared as if the Mother was sitting before me in person. Sometimes I felt inclined to shed tears of intense love and joy by hiding my face in Mother’s ³ncal. During this period of daily worship and meditation, there was never an occasion when my mind did not get instantly absorbed in inner concentration and identification with the Deity of my devotion. Had it not been for the ring of the alarm watch, I could not have felt inclined to come out of that state of trance. Never was there any interruption in this routine of s³dhan³ .

This also applied to study for which no separate time was set apart. Often, I was required to walk and cover long distances in connection with the work of the Indian National Congress. I used to stop reading only when there was any meeting or programme. I used to read while walking. My speed of reading books had been forty printed pages per hour. I used to get at least two hours daily for reading. Thus at the rate of 80 pages a day, I could read about 2,400 pages in a month, 28,800 pages in a year and seventeen and a half lakh pages over the past sixty years. Besides, reading has been as easy for me as taking food or bath and I could cursorily skip through about three thousand pages daily. This routine has been going on for the last sixty years during which innumerable pages of books, on subjects of my interest, have been read. After the completion of Mah³puraïcarañas I found more time which I devoted to studying several books and manuscripts in different libraries. This became an invaluable treasure for me.

I did not read a single page for recreation. All that I read was mastered with a view to acquiring proficiency in the particular subject. While writing any article or discussing any matter I could at once recall subjects which I had already read. In my absence, people used to say that I was a mobile Encyclopaedia. Readers of Akhañà Jyoti are amazed when they find references to so many books, journals and magazines. The same thing applies to Yug Nirmañ Yojn³ and Yug Ïakti Patrik³. The secret is that I have read with utmost concentration whatever has been useful for me to gain mastery of the subjects of my interest. So all relevant references suddenly appear in my mind at the appropriate time. This, in fact, is the miracle of concentrated s³dhan³.

There was a primary school in the village of my birth place. From the point of view of formal education, I studied only in that school. Sankrit is part and parcel of our family traditions. My father and brothers were eminent scholars of Sanskrit. Giving discourses on ancient scriptures and priesthood were our ancestral profession. I thus acquired adequate knowledge of Sanskrit at home. I have taught Sanskrit to students up to the standard of Âc³rya though I do not possess any degree.

The story of studying other languages is interesting. I started writing English words in jail on a shallow iron pan (tasl³) by using pebbles as pencil. I could lay my hand on an English newspaper ‘Leader’ in jail and started reading English. I used to consult my colleagues and in about a year’s time, when I was released from jail, I had acquired fairly good knowledge of English. Every time during my journey to the jail my vocabulary of English increased due to mutual discussions and gradually I learnt grammar also. In return, I taught my jailmates Sanskrit and idiomatic Hindust³nº. Magazines, journals, dictionaries etc. of other languages have always remained my basic sources of learning other languages. G³yatrº has been called Goddess of Wisdom. I cannot say anything about others but I myself have been miraculously benefited by Her worship. Even professors of Hindi have received considerable guidance from my articles in Akhañà Jyoti, in which Sanskrit words have been used predominantly,. I have a feeling of inner upliftment and people are amazed to find that despite my remaining extremely busy in s³dhan³ etc. so much knowledge could be acquired. The credit for all this goes to Mah³pragy³. (the Supreme Divine Intelligence)

Although I participated in saty³graha, launched by the Congress, in compliance with the directions from Gurudev, in the beginning I did not understand its significance. When I was given one sankalp of doing s³dhan³ for twenty-four years, why was this period split up into two portions of five and nineteen years? When thousands of persons were engaged in saty³graha movement, participation or non-participation by one more person should not have mattered much?

Gurudev had guessed my dilemma at the time of my meeting with him and his divine voice had given the guideline. "Yug dharma has its own importance. It should be considered as the need of times and one should rush to fulfil it leaving aside all other work, just as water has to be rushed to the site of fire. In days to come you have to undertake several works of public contact and you will not get better opportunity than this to establish contacts with different strata of society. You will also get an opportunity for rehearsal of the experience gained in previous births and of the lessons learnt in your early age. They are not important from the point of view of personal gain but they answer a need of the times.

Gurudev continued, "In practical life you are to be taught four lessons of (1) wisdom (2) honesty (3) responsibility and (4) courage. These help in the inner growth of the soul and develop brilliance of intellect. With a view to developing the talents required for execution of your future plans of action and also to hone up the instruments needed for the purpose, your participation in India’s freedom struggle is essential."

It is not pertinent to discuss here as to what I did for the country, how much I suffered and how I discharged the duties and responsibilities which were entrusted to me. Anybody interested to know about it may read the book ‘Freedom Fighters of Agra Division’ published by the Information Department of the Uttar Pradesh Government. In those days I was known by the name of Ïrºr³m Matta. The important thing that needs to be understood is the purpose underlying this particular direction of Gurudev.

During those ten years of my active participation in the freedom struggle, I interacted with people of different nature in and outside the jail. In those days mass awakening was at its highest peak. I came in contact with several brave, courageous persons with firm determination and I learnt many useful lessons from them. It took me less than a couple of years to learn the art of winning over supporters, coworkers and appreciators for the stupendous task of revolutionary moral reawakening that was the primary aim and mission of my life. It would not have been possible for me to learn these lessons even by touring the country extensively on my own. Family attachments, feelings of mine and thine were got rid of and I lived a happy life even in adverse circumstances. This created self-confidence. The most important gain was that I developed the attitude of a volunteer, which has helped me to remain humble even at this late stage of my life. The suspense as to why I was directed to perform Mah³puraïcarañas in two phases was thus removed by my experiences of the freedom struggle.

The Indian National Congress was established about a century back but the Congress in which we worked was altogether different from what it is now and I had peculiar experiences while working in it. Effortlessly, I got an opportunity to establish contacts with several eminent persons. I always conducted myself as a disciplined volunteer. So, whenever any volunteer was needed to serve eminent leaders, I used to be pushed forward in view of my young age. From these contacts, I imbibed many virtues and also got the opportunities of living with Gandhiji in Sabarmati Âïram and with Vinobaji in Pavnar Âïram. Others went to these great personages for their darïan but to me the insights provided by these contacts proved to be celestial boons.

In 1933 the annual session of Indian National Congress was held in Calcutta. In those days the Congress was considered an anti-government organisation. People were arrested and police firing was resorted to on flimsy pretexts. Delegates who were considered important enough were arrested at Bardwan station and sent to a special jail at Asansol, which was originally made by the East India Company for Europeans. I was also arrested along with my three colleagues of Agra district. Eminent persons like Madan Mohan Malviyaji, Devdas Gandhi, Swarooprani Nehru (mother of Pt. Jawaharlal Nehru), Rafi Ahmed Kidwai, Chandrabhanu Gupta, Kanhaiyalal Khadiwala and Jagan Prasad Rawat were with us in the jail. Malviyaji used to address us daily in the evening throughout our stay there. Malviyaji and Mata Swarooprani used to treat all of us like their children. One day Malviyaji emphasised in his speech that we should beg a paisa from every man and a handful of foodgrains from every woman to spread the message of our movement so that they may realise that the Congress was their organisation and that the freedom struggle was their own struggle, being run with their cooperation and contributions. This thing might not have been important for others but I took serious note of it. The RiÌis of yore maintained themselves, their Gurukuls and Ârañyaks on public alms (bhik̳). It had been pointed out to me by Gurudev that I was to take up an important assignment in hand. I had been wondering wherefrom the money will come for this purpose. In jail, I got the clue. After my release I applied this formula, while launching important projects of moral and social upliftment and transformation. Amounts running into crores have been spent on these projects through willing and volunteer contributions (minimum of ten paisa or a handful of grains per person per day) from lakhs and lakhs of well-wishers and friends of the mission.

Like G³yatrº and Gangotrº, Congress had been the fount of my life’s course. However, after independence I concentrated only on those tasks which could contribute to the fulfilment of political freedom. Politicians look after the political and economic affairs of the country. But far more important and crucial is the moral, intellectual and social transformation of the society to usher in an era of true equality, fraternity, freedom and harmony. This can be accomplished by persons and organisations committed to deeper values of life. This is the task dearest to my soul.

Except for wearing kh³dº, I withdrew myself from active participation in all other programmes of the Congress from the day of independence. This had the blessings of Bapu and the sanction of my divine guide. When friends sent me a form for accepting pension for having worked as a freedom fighter for about twenty years, I plainly declined to avail of the offer. Eminent persons of those days, who are still alive, would testify that when the time for rewards came, I withdrew behind the curtain.

All the aforesaid three assignments were accomplished with utmost dedication and concentration. In between I also visited the Him³layas, when summoned by Gurudev. During the two visits before independence, I was kept in the Him³layas only for six months each time. I was told that the work of the Congress was important from the point of view of attainment of freedom and so my sojourn for six months each time would be enough. It is not necessary to mention here what I was told and what I was required to do during these sojourns. There are events and happenings even of my work-a-day visible surface life which I consider miraculous and acts of Divine Grace; and my heart is filled with deep gratitude and humility when I recall them.

1: THE NEED FOR IN-DEPTH SURVEY OF MY PRESENT LIFE SOJOURN
2: THE SUNRISE OF MY LIFE’S FORTUNE
3: GUIDELINES BY GURUDEV ABOUT MY FUTURE LINE OF ACTION
4: FIRST CALL OF GURUDEV – TESTS AT EVERY STEP
5: PILGRIMAGE AND PROJECTION OF THE FIELD OF WORK
6: SOWING SEEDS FOR SUBLIMATION OF ATTITUDES AND THOUGHTS
7: REVELATION - TECHNIQUE OF THE SUBLIME TRANSFORMATION
8: SOWING THE SEEDS OF RIßI TRADITIONS
9: MIND OF A BRÂHMANA – ACTIONS OF A RIßI
10: VISIBLE ATTAINMENTS OF SÂDHANÂ (SIDDHI)
11: FOURTH AND FINAL PILGRIMAGE TO THE HIMÂLAYAS
12: TRANSFORMATION OF THE PHYSICAL INTO ASTRAL