The matter of Gurudev’s invitation to the Him³layas went on increasing like Matsy³vat³r. There is a story in the Pur³ña that a tiny fish happened to enter Brahm³’s kamañÃalu (water pot). When Brahm³ took water in his palm for sipping, it magnified and covered the entire palm. Brahm³ dropped it in a pitcher, where instantly it became double the size of the pitcher. Then Brahm³ threw it in a nearby pond, where it outgrew the dimensions of the pond. Finally, Brahm³ released it into the ocean, where the tiny-looking fish magnified itself to cover the whole of the ocean. It was then that Brahm³ understood the mystery that the tiny fish was the incarnation of ViÌnu. Brahm³ then praised the Lord and sought His directions. The Matsy³vat³r (ViÌnu incarnated as fish) then dematerialised Itself, after fulfilling the purpose of the incarnation.

The chain of events in my life was almost similar. My spiritual life commenced when Gurudev got me initiated by Malviyaji, who had performed my yagyopavºt (sacred thread) ceremony and had explained to me the procedure of G³yatrº jap. I was then a small child, yet I regarded it as a gospel truth and followed it strictly without any interruption. I followed the principle of ‘no food without s³dhan³’. This will continue till the last breath.

Thereafter, at the age of fifteen I had the vision of Gurudev in the form of light. He had directed me to perform G³yatrº Mah³puraïcaraña s³dhan³ for twenty-four years so that I may become a true br³hmaña. I was also directed to visit the Him³layas from time to time, as and when called, to get myself spiritually recharged, after undergoing rigorous tests. After each such encounter, I was entrusted with new and greater responsibilities. Whenever I stumbled Gurudev picked me up in his arms.

Hardly an year had passed after my first darïan of Gurudev in my room of worship on Basant parva in 1926, when I received a telepathic invitation in early 1927 to visit the Him³layas and meet him again on Basant pancamº parva. This first pilgrimage lasted for about a month. Although I was not in any haste, I was eager, no doubt, to see that which, till then was unseen. Others would not have even thought of visiting that region in that season of peak winter and face the hardships, loneliness and danger from wild and ferocious animals. My higher self had to wage a stiff battle against phantoms of fears, safety, security and disinclination to risk hazards for noble aims. This state of dilemma hardly remained for about twenty-four hours. I informed my family members and started for the journey exactly the next day. They kept mum because they knew that my decisions did not change. It has been my practice throughout life, like Matsy³vat³r, to appear in toughest tests and come out of them with flying colours.

My first invitation to the Him³layas was my first experience of its kind. I had no prior information about hazards which I would be required to face there. In those days there was road and bus conveyance facility from Devprayag upto Uttarkashi only. The entire track after Uttarkashi had to be trodden on foot. The distance between Rishikesh to Devprayag had also to be done on foot. I had no experience as to what essential luggage should be taken which could be carried in a back-pack. I had taken some more luggage, which I had to distribute to co-travellers, and I retained only that much which was essential and which I could carry while going on foot.

Gurudev wanted to test me whether I had the capacity to face adverse circumstances. Anybody else placed in those circumstances would have become nervous, turned back or would have fallen ill. But Gurudev wanted to practically teach me that adverse circumstances could be faced and made favourable if the will power was strong. For achieving something significant in life, one has to be strong in spirit.

It is said that in old days RiÌis used to live in this region between Rishikesh and Gomukh and the region above Gomukh was the abode of gods. Circumstances, however, changed after the ice-age and gods withdrew into their astral forms and they still roam in the astral space. RiÌis of yore shifted to the region above Gomukh. The region below Gomukh is now visited by tourists. Although there are some cottages here and there, it is rare to find any person who may be called a RiÌi in the region below Gomukh.

I had heard that siddha yogºs (enlightened saints) lived in caves situated in the upper Him³layan region but I did not find any proof of it. It is an inhospitable region and it is well-nigh impossible to physically survive there over a long period of time. Casually people do visit but they do not stay there. I came to know from s³dhus whom I met that they were there out of sheer curiosity in the hope of getting something miraculous from some one. They had no philosophical background and their lifestyle was hardly that of an ascetic. After a brief acquaintance, they used to express their wants. I felt unhappy and marched ahead wondering how such people could provide spiritual inspiration to the pilgrims.

In comparison to these s³dhus, I found petty shopkeepers in caÚÚºs (halting places) of higher moral and ethical standards. They were simple good people. On purchasing flour, pulses., rice etc. they gladly supplied utensils for preparing food free of cost. They sold tea, bºÃºs, match boxes, gram, jaggery, satt¿, potatoes etc., to the travellers. Pilgrims were often devoted but poor. Locally made blankets were available in the night on hire at the caÚÚºs.

Cold season and walking on foot, both these were difficult tests. Residents of these places used to shift in this season to the lower regions for their livelihood and for grazing their cattle. Similarly, s³dhus and hermits also shifted to lower regions to escape the unbearable intensity of cold, icy weather. There used to be utter silence in cottages in the villages. I had to undertake my pilgrimage under such difficult conditions from Uttarkashi to Nandanvan.

There was loneliness throughout with no proper arrangement for boarding and lodging. Wild animals used to roam about freely. Cold icy winds kept blowing all the time. The sun used to remain hidden for long hours behind high hilltops. It was visible at about 10 a.m. and disappeared behind the mountain peaks at about 2 p.m. Even though there was sunshine on the peaks, there used to be dim darkness at the foothills. Hardly some stray person was met on the trail. People stirred out only when there was some inescapable work like death of someone. For me the entire region wore a deserted look. My only inseparable companions were my palpitating heart and thinking mind. I was being put to a test whether or not I could undertake a long journey under such difficult conditions. My faith rooted in the heart told me that so long as providence wills me to live, no one can kill me. My mind contemplated that there was life in trees, in flora all around. Birds live on them. Fish live in water. Wild animals wander in the forest. They remain alone and quite unclad. I told myself, "When there is profuse and riotous play of life in the forms of flora and fauna, all around, how could this region be called deserted. It is unbecoming of you while professing the maxim v³sudhaiv kutu®baka® to feel yourself cut off from the flow and manifestation of universal Life in myriad forms, of which you are an indivisible portion, Is it not a fallacy to consider human beings alone as living entities?"

My pilgrimage went on and with it continued my thinking. As man is in the habit of living in a community he is afraid of loneliness. Darkness is another big cause of fear. Throughout the day man lives in the light. In the night lamps are lighted to dispel darkness. But darkness in wilderness is much more frightening. A yogº has to get rid of this fear. Fearlessness has been regarded as an important quality of spirituality. In its absence, mind remains unsteady.

Another danger in this awe-inspiring silence of the wilderness of the Him³layan region was the fear of wild and ferocious animals who stalk freely in the darkness of the night in search of their prey. Any encounter with such animals in the night amounted to direct confrontation with death. In the all-pervasive silence of the wilderness such animals came out even in day time in search of their prey and water. I had to face all these hazards during this journey.

During my halts at night, I met slithering black snakes and hissing pythons. Lions of small stature are also found in this area who are agile but less powerful than the ones found in the plains. Amongst animals who mainly live on vegetation, bear is the most aggressive. Wild elephants are found in Shivalik ranges and lower regions of the Him³layas. All of them, by nature, are harmless unless one sees them eye to eye or they apprehend being teased or provoked. They charge at once if there is the slightest feeling of fear or anger.

Pilgrims are often required to face pythons, snakes, iguanas, bears, panthers, tigers, elephants. They leave the track and flee away when they find persons in a group but they go on their own way if they see a person alone. In that event the person has to take a detour otherwise he is bound to be assaulted by them.

Such confrontations came my way ten to twenty times in a day. Seeing me alone they used to move fearlessly and did not leave the track. I had to do so to save myself. This description appears to be simple in print but it was extremely dangerous in reality, since it was a grim confrontation with death. Sometimes these animals stealthily walked by my side and sometimes they followed me. Fear of death is most benumbing. Although they might not charge but their very sight appeared to be dreadful like actual death. When one had to face such encounters almost every hour of the day, palpitation of the heart was bound to increase. These ferocious animals often used to be in a herd or a pack. If they had attacked they would have cut me into pieces, clawed my flesh out and my life would have at once come to an end.

But there also I had to muster courage and foresight. Death is no doubt great but not greater than life. If there is a feeling of fearlessness and love within, even these ferocious animals cool down and their nature is changed. During this journey there were about three to four hundred such confrontations but I summoned up courage every time and maintained a perfect inner equanimity and an attitude of friendship and fearlessness. I had a firm faith that death has a fixed time, so why should I not face death happily if I have to die here in such circumstances? Why should I be afraid of it? This attitude had to be evoked and maintained resolutely. Loneliness, darkness and messengers of death had all combined to frighten me and warn me to withdraw and turn back but my power of determination came to my rescue every time and my pilgrimage went on proceeding ahead.

I was being put to test whether I was afraid of loneliness. In a few days my resolve became stronger and the creatures of that region became my own kith and kin in spirit. Fear disappeared, loneliness became a friend. With this success in the first question paper, started the series of successes in others.

The next test was of stoically bearing the rigours of Him³layan winter. I thought that when by practice, mouth, nose, eyes, head, ears, hands, which remain exposed, did not catch cold, why should the covered parts of the body feel cold. In Norway, Finland and regions around the North pole the temperature was always below the freezing point and still Eskimos and people of other communities lived there. Here the altitude was only about ten to twelve thousand feet above the sea level. I thought the challenge was not insurmountable and means could be found out to seek protection from cold. I came to know from a local man that on the outer surface of the mountains there was severe cold but insides of the caves were comparatively warm. There were some specific types of shrubs which catch fire although they are green, and these can be used to make fire for warming up and cooking. There were vegetables like leaves of langaó, marc³ etc. which could be eaten raw. The knots on the stem of birch tree (bhojpatra) on being boiled, give a tea-like drink which removes cold. If one sat on his feet in a pose so that his head touches the knees, he would not feel much cold. Feeling less or more cold also depended on one’s imagination. Children run here and there scantily clothed, yet they do not feel any discomfort. One cannot speak about old and sick persons, but the fact remained that a young and healthy man cannot die of cold. I adopted these measures and got fully convinced of their efficacy. Cold became manageable. It also helps a great deal if optimistic thoughts are entertained.

One more thing about ferocious animals. Their eyes shine when they move out mostly in the dark. All animals, even lions, are afraid of human beings. If a person is not afraid of them and they are not teased they do not attack human beings. They can thus be befriended.

In the beginning, I was afraid of them. Then I recalled how wild animals are tamed and trained to perform miraculous feats in circus. I had read the description of a European lady of Tanzania, whose husband was an employee in the Forest Department, that she had tamed two tiger-cubs who had separated from their parents. They used to sleep in her lap even after they had fully grown up. If there is authentic fearlessness and a genuine feeling of love a person can enjoy living in a dense forest. Âdiv³sºs and Bhºls often live in dense forests and they are not afraid of anything. Remembering such instances, I became fearless and thought that a day would come when I would live in a cottage in the forest and a cow and a tiger would drink water at the same place.

Mind in the mass of humanity is weak. It can become powerful, if it is properly trained. I dispelled fear from my mind and continued my pilgrimage in that region. Instead of expecting favourable conditions I thought of making my mind strong enough to be able to live unperturbed under all conditions. I moulded my mind in this direction and adverse circumstances which, in the beginning, had appeared frightening became easy and natural.

The mind came under full control by constant beating, thrashing and moulding during this pilgrimage journey of twenty days. I started feeling as if I was born in this region and have to live here until I die.

From Uttarkashi to Gangotri there was a perilous trail prepared by pedestrians. There was a footpath also from Gangotri upto Gomukh. Tapovan is beyond Gomukh on a still higher altitude and there was no proper track leading to it. It is also a plain plateau. One has to walk according to inner inspiration or by relying on one’s fate. After it, there is a series of high mountains before one reaches Nandanvan. This was the place where I was summoned. I reached there at the appointed time and saw Gurudev standing there. Our joy knew no bounds. At first, he had visited my house. This time I came to his abode. I ardently wished and prayed for such meetings to recur frequently throughout my life.

This time I was put to three tests: to live alone, endure the tempestuous fury of inclement and icy cold weather and to remain unafraid while surrounded by ferocious animals. I passed in all the three tests.

Our talks did not last for long, Gurudev said, "It was necessary to have strong will and determination to attain spiritual power. Adverse circumstances could be transformed into opportunities for self-growth. A person having the soul of a RiÌi should not be afraid even of death, what to speak of tigers and lions. You have to spend most of your time under such conditions."

I was taken to the cave in which he had his abode and was shown a place to sleep. I had a very sound sleep, the duration of which might have been twice or thrice the time of my normal sleep. My entire fatigue and weariness of the journey disappeared, as if I had not walked at all.

I took bath there in a flowing stream and performed worship (sandhy³) there. I saw Brahma-kamal and Dev-kand for the first time in my life. By the smell of Brahma-kamal a person enters into yog-nidr³ in a short time. Dev-kand is taken out from the earth. It is like sweet potato and tastes like a water-nut. A ripe Dev-kand weighs nearly five kilos. It satisfies one person’s hunger for about a week. These two were the only tangible presents of Gurudev. One helped in eradicating physical fatigue and the other in infusing the mind with high spirits.

Interview with the RiÌis in the inaccessible Him³layas

The first day was spent in having a glimpse of the Supreme Spirit in the natural beauty of Nandanvan. I did not know when the Sun set and the night approached. I was directed to go to a nearby specific cave to sleep. It seemed as if the main purpose was not as much of sleep as of protection of my unacclimatised physique from the intense cold of the region. There was a possibility of a meeting with Gurudev again in the night.

Gurudev suddenly appeared that night in the cave. It was a full-moon night of p¿rñim³. Bright golden light of the moon was scattered all over the Him³layas. There was drizzling of golden particles of snow and it appeared as if drops of gold were raining far and wide. With the appearance of Gurudev a circle of warmth was formed, otherwise in that terrific stormy cold night, it would have been difficult to stir out.

I did not enquire about the purpose of his visit at this odd time because I understood that Gurudev had been showering his grace on me for some specific purposes. I followed him outside the cave. My feet were moving above the surface. I realised that day why there was the necessity to acquire siddhis (supernatural powers) of flying in the air, walking in the space. It was more difficult to walk on a rough and rugged glacial snowy surface than to walk on the surface of water. Now-a-days, one may not feel the necessity of such siddhis, but they were definitely needed in those days for movement in those inhospitable regions.

I came out of the cave trembling with bitter cold and started moving behind Gurudev like his tail in mid-air over the golden Him³layas. The purpose of that day’s pilgrimage was to introduce me to the tapasthalº (place of worship) of ancient RiÌis. They had all cast off their physical bodies but most of them had retained their astral bodies. Causal bodies of some of them could also be glimpsed through their astral bodies. I suddenly found myself in a posture of folded hands with my head bowed down in deferential salutation. I was being introduced today to RiÌis living in their astral and causal bodies in the Him³layas. That night was extremely important and fortunate for me.

Earlier, I had seen only those caves of Uttrakhand during my journey which were easily approachable. I realised today that there was far more unseen compared to what I had seen so far. Small caves were being used by wild animals but bigger ones were orderly, neat and clean and were meant for RiÌis who were living in their astral bodies. They still lived there occasionally on account of their past association. All those RiÌis were in dhy³n-mudr³ (meditative pose). Gurudev told me that they often lived in that state. They did not interrupt their meditation without some valid reason. Their astral bodies along with their names were introduced to me. This spiritual treasure is the speciality and uniqueness of this region.

They all knew beforehand about my visit with Gurudev. So whenever both of us appeared before them, they opened their eyes with a gentle smile on their lips and nodded their heads slightly in response to our salutations. There was no conversation with any of them. If any person living in astral body has to say or convey anything he does it not by baikharº or madhyam³ speech but by par³ or païyanti speech, that is, by awakening intuitive faculty of the listener. That day’s aim was to see them only and not to converse with them. A new student who had come to join their class was to be introduced so that he could be provided with the necessary help, if needed. Probably the RiÌis had already been informed that I (their embodied spiritual child) could carry forward the divine tasks initiated by them and what my specific role would be and the strategy of action towards that end.

An astral body can arouse inner inspiration and transmit energy waves. But a person in physical body alone can give direct and concrete guidance to embodied human beings and precipitate physical events. Divine beings, therefore, make some physically living person as the instrument for fulfilling their purpose. Till then, I was acting as an instrument of only one guide but now these divine souls of the Him³layas could also utilise me as their medium and provide me inspiration, efficacy and competence. With this view Gurudev was introducing me to them and all of them without wasting any time and observing any formality, were indicating their acceptance of this offer. Thus this divine pilgrimage continued in the night; and before dawn Gurudev returned to his abode leaving me in my cave.

I saw RiÌi-lok for the first time that day. I had seen holy places, pounds, rivers earlier in the course of this pilgrimage but till then I did not know which RiÌi was associated with which particular location. This I saw that day for the first and the last time. Before sending me back Gurudev cautioned me, "Do not try to establish contact on your own with these RiÌis and interfere in their work. If they have any direction to give, they would themselves do so. Your understanding with me has also been the same that you will not, on your own, knock at my door. Whenever necessary, I would myself approach you, achieve my purpose and arrange for all the resources. Do not regard this vision which you have seen here as mere satisfaction of a curiosity. All these great divine souls will get their purposes accomplished through you because they cannot do it themselves for want of physical bodies. It has been the tradition to establish mass contact through the medium of some fit instrument like you. Henceforth you should regard instruction of all these RiÌis as my own instructions and do whatever you are directed to do." What could I say except nodding my acceptance. Gurudev disappeared.

Clarifications about the outline of future programmes

The next day of the stay at Nandanvan was all the more amazing. The vision of seeing RiÌis along with Gurudev during the previous night was moving before my eyes like a film. As sun spread on the velvety carpet of Nandanvan, it appeared as if heaven had descended on the earth. Flowers of different kinds and colours were thickly scattered on the plain plateau and it appeared as if a green carpet had been spread out.

All of a sudden Gurudev appeared. Unlike the previous night, he was now in the same form of field of light in which he had appeared before me for the first time in my room of worship. Gurudev said, "I was aware of your devotion and courage of past births. This time, I called you here, put you to three tests to make sure that you were morally and mentally fit and strong to undertake more important tasks. I have remained with you throughout this pilgrimage and have been watching all the events and your reactions to them and feel fully assured. If your faith had not been unshakable and your vision transparently clear, RiÌis, living in their astral bodies in this region, would not have appeared before you and expressed their souls’ anguish. They want that their incomplete works be completed. Great souls do not bare their hearts before weak, miserable and incompetent persons. They have expressed their feelings before you, considering you competent.

"If your surrender is genuine you have to carry out, as life’s only mission, the programmes chalked out for you with full devotion. The first programme is to perform twenty-four puraïcarañas of twenty-four lakh G³yatrº mantras in twenty-four years. Great competence is required for accomplishing great works and so you have been entrusted with this first programme. The second programme is two-fold. You have to continue your study and take up the translation of Sanskrit treatises composed by ancient sages into Hindi and arrange for their publication to make them easily available to the masses. This will help in rejuvenating the almost extinct divine culture which is capable of becoming the bedrock for the future global civilisation. Side by side, so long as you are on the physical plane, you have to facilitate publication of your writings in as many languages as possible, to make available the message of divine life on earth to people at large. This work is related with the capability acquired by you through your first s³dhan³. To this end, dedicated and erudite persons will gather around you in due course of time, and will carry forward the work initiated by you.

"The third work is to play an overt and covert role as a freedom fighter in the struggle for independence. This struggle will last till 1947. By that time most of your puraïcarañas will have been completed. This is the first phase. At present there are no indications that Britishers will easily grant independence to India and quit. But this aim is bound to be achieved even before your puraïcarañas are completed. By that time you will have gained ample in-depth and broad-based experience and capability to undertake with whole-hearted concentration the primary mission of your life: establishment of a divinised humanity on earth.

"A puraïcaraña should culminate in p¿rñ³huti by yagya. A Mah³yagya after the end of twenty-four puraïcarañas should be on such a scale that twenty-four lakh ³hutis (offerings in sacrificial fire) could be given, so that through its medium you may be able to lay the foundation of an organisation. This needs expenditure of lakhs of rupees and cooperation of lakhs of people. Do not believe that you are alone and you have no money. We are with you behind the energy generated by your up³san³. Have complete faith that everything will be done at the appropriate time. People will come to know about the miraculous results of devout austerity and s³dhan³ of a true s³dhak. This is the first phase of your programme. Go on doing your duty. Do not think that our power is insignificant. You may seem to have limited power but when both of us unite, our power will be multiplied manifold just as one and one put together make eleven. Always remember that it is a divinely guided mission. Then why have any doubt ? It is not necessary to chalk out any programme in detail at present. Go on with your studies, puraïcarañas and your work as a freedom fighter. Live at present in your birth place and accomplish all these three programmes of the first phase.

"I may also give an indication of the future plan. The task of publication of literature and setting up of a widespread organisation for moral and spiritual upliftment are to be accomplished at Mathura. P¿rñ³huti of the puraïcarañas will also be performed there. Press, publication and other activities relating to manifestation of divinity in humanity and descent of heaven on earth will also be initiated in an organised manner at Mathura. This attempt will take the form of an unprecedented historical movement.

"The third phase is to fulfil the will of all these RiÌis who live in their astral bodies here. You have to sow the seeds for revival of RiÌi traditions which will sprout and spread worldwide in due time. This work will have to be done in the Tapobh¿mi of Sapta-RiÌis at Sapta Sarovar, Haridwar. At present, I have given you only a hint. In course of time, you will be summoned here and detailed outlines will be explained to you. You will be summoned thrice for these three purposes.

"During the fourth phase you will have to shoulder the most difficult work relating to the extremely intricate and formidable global problems. You will know, in due course, what is required of you and it will be accomplished."

I had heard that siddha puruÌas lived in the caves of the Him³layas and by merely seeing them a person could get occult powers. In my journey, I found no truth behind such beliefs. Without my saying so, Gurudev knew my suspense. He placed his hand on my shoulder and asked, "Why do you feel the need of a siddha puruÌa? Are you not satisfied by having a glimpse of the astral bodies of the RiÌis? Are you not satisfied with what has been revealed to you through me?"

It was not a matter of lack of confidence but a mere curiosity. Gurudev read my mind and said in a jovial mood, "There are such siddha puruÌas, no doubt; but two new factors have intervened, requiring these divine souls to withdraw into their astral bodies. First, the easy and rapid means of communication and transport have increased manifold the rush of tourists (as opposed to pilgrims) to these regions, making uninterrupted s³dhan³ impossible. Secondly, if they shifted to still higher regions, it would have become well nigh impossible to sustain their physical bodies under those inhospitable conditions. So they have abandoned their physical bodies and now live in their astral bodies which are not physically visible and they are not required to do anything to satisfy their physical needs. Therefore, all these divine souls have not only shed their physical forms but also the location of their stay. They have even changed their routine of s³dhan³. Moreover, they can be visible only to genuine s³dhaks who have familiarity with occult planes of consciousness; and they do not shower their grace on undeserving persons masquerading as seekers of truth. When you come to the Him³layas next time, you will have a glimpse of such siddha puruÌas."

When Gurudev had appeared before me for the first time in my room to guide me, I had come to know how Dev³tm³s, who are consciously aware of the Infinite (Parabrahma) live in astral bodies. It was my own childish ignorance which entertained this curiosity. I was truly blessed by seeing the RiÌis in their astral bodies and by the assurance given by Gurudev that I would have their glimpse during my next visit to the Him³layas.

Gurudev said, "When I summon you again you have to be here for a period extending from six months to one year. Your body has now become fit for living in conditions prevalent here. You will have to come here three times to strengthen and ripen all that you have practised here and all arrangements will be made to fulfil all your basic physical needs. This tapasy³ in seclusion and solitude is also necessary because you will be able to learn patience and endurance which are needed for shifting from the physical body into the astral and from astral into the causal. The human body is afflicted by hunger, thirst, cold, heat, sleep and fatigue. One can hardly overcome them living at home because all facilities are available there and there is no challenge for practising devout austerities, penance and endurance. In the same way, mind is overwhelmed by six kinds of impurities which are inherent in the ordinary day-to-day life of the world and it is essential to retire to a secluded place to overcome and transcend them. These are: passion (lust), anger, avarice, delusion, pride and jealousy. You have to live separately in solitude in the Him³layas to practise physical endurance and mental austerity and penance to fight against internal infirmities. Thus, by living three times for a total period of about three years in the Him³layas and by establishing public contacts during the rest of the time you will be put to a test to ensure that your devout austerity has become well-grounded."

This programme was chalked out by Dev³tm³ Gurudev and was in tune with my own inner aspirations. As a result of my association with saintly persons (satsang) and regular studies and contemplation (sv³dhy³ya), I was fully convinced that by exercising control over the ten organs of sensation and action and the invisible mind, a person can get rid of dispersion of life energy and his inner powers can be awakened. This is the highway for becoming a siddha puruÌa even while living this physical life. Restraints of the organs, restraint in respect of use of material wealth and time and restraint of thoughts, these are four kinds of sanyam (self-control). Once these are fully regulated and controlled a person gets liberated from lust, anger, greed, and attachment, attains self-transformation and acquires siddhis.

I wanted to remain engrossed in tapaïcary³. But how could I do that? One who has surrendered himself to the divine will, has no choice of his own. Therefore, when I heard from Gurudev what I was required to do I was too happy to contain myself and started waiting anxiously for the appropriate time.

Gurudev said, "Our talks are now over. Go to Gangotri where arrangements have been made for your stay, food etc. and start your s³dhan³ sitting on Bhagirath Shila, Gouri Kund. After completing austerities in solitude return to your home. I will be watching over you regularly."

Gurudev disappeared. His messenger left me at Gomukh from where I reached the place which was indicated. After completing the austerities at Bhagirath Shila I returned home. During the return journey I did not face the type of difficulties which had tested me at every step of the onward journey. They were the tests in which I had succeeded.

When I came back home, my weight had increased by eighteen pounds and my face had filled up and become radiant with an inner glow. My vitality had considerably increased. I was always in a jovial mood. People asked for pras³d of Gang³jº. I gave a pinchful of sand of Gangotri and some water of Gomukh as prasad to every one. This was the only tangible thing which I had brought with me. In fact, this pilgrimage was an important turning point in my life. Although I had visited the Him³layas subsequently also and it is my spiritual home, the very first darïan (sight) of the imperceptible divine RiÌis who controlled and orchestrated from behind the scenes the affairs of this earth, during my visit with Gurudev left an indelible imprint on my inner self. I had also an inkling of the aim of my life, my future programme and also about the awakened souls who were to associate with me as my colleagues. My first visit to the Him³layas is a story of experiences which can give real inspiration to genuine seekers of truth.

Carnal mind was defeated – I succeeded

I learnt the truth about the existence of siddha puruÌa during my first journey to the Him³layas. I was disillusioned of the earlier notion that I had in the matter and also disillusioned others who had similar notions. Time and again, I have been emphasising upon others that a meeting with saints, siddha puruÌas is not possible unless requisite competence is attained because they live in astral bodies and appear only before those who are worthy to see them.

A detailed description about my pilgrimage to the Him³layas is given in my book titled "Colleagues in Solitude" (Suns³n-ke-Sahacar). This book is a literary travelogue. One gets a clue from it how desires, fear and adverse circumstances can be overcome through will-power. A person who has to take to the spiritual path has to make his mind and soul strong. I have explained in it why the Him³layas and the banks of the Ganga are most suited for s³dhan³. The main factor behind the fear of loneliness is the unstable mind. If the mind is steadfast and strong, there is no need of companions; and man, like animals, need not be afraid of loneliness.

Even ferocious animals are afraid of human beings. Man possesses sufficient intelligence to defend himself. If a man summons up courage and thinks that his hands, feet, eyes, face, mind and intellect are constantly with him to guide him, there is no reason for him to be afraid. Only few animals are ferocious and they can be faced with fearlessness and a feeling of love. Raja Harishchandra lived in the cremation ground and served as a sweeper. Masais of Kenya live amidst tigers in dense forests. Âdiv³sºs live in dense forests surrounded by snakes, tigers etc. There is, therefore, no reason why an intelligent person of steadfast will cannot live there.

A person comes all alone in this world. He eats, sleeps, walks alone. He has ultimately to leave this world alone to the invisible world. As a natural consequence of aspiring to lead a spiritual life there should be, at least, so much attitudional change in our mind that we are able to feel happy in all circumstances. By practice our body can be moulded in any manner we like. Eskimos of North pole region live only on fish. Persons living in high regions of inaccessible Him³layas and Alps live long despite the lack of normal facilities and creature comforts. Animals can live on grass. If man also selects some particular useful leaves as his diet he can easily subsist on them after some practice. I had several such experiences in my first journey to the Him³layas. My wayward mind came under control and carnal tendencies were thrown out and replaced by positive, joy-filled thoughts and experiences.

God has provided alternatives to face the inclemency of weather. When there is snowfall all around, there is adequate warmth inside the caves. In Gomukh region there is a shrub which is combustible. Similarly there is a particular vegetation which produces flickering light in the night. Dev-kand grown inside the earth in Tapovan and Nandanvan is extremely sweet like sweet potatoes. Outwardly it has a stem like grass but if it is dug out it has a giant-sized root sufficient to nourish a person for a week. It can be taken either raw or after roasting on fire. The drink prepared by boiling the knots grown on the stem of birch tree is so warmth-giving that a man gets perspiration in bitter cold. It is a tasteful drink which can be taken with or without salt. The skin of birch tree can be used, like cloth, as bedding and covering. God has thus made all arrangements to enable a person to face the fury of inclement weather. Man gets disturbed by infirmity of his own mind or by depending only on things to which he is habitually accustomed. If a man becomes self-reliant, three-fourths of his problems are solved and other alternatives can be found for the remaining one-fourth. He can thus adjust himself in all circumstances. He finds himself in difficulties only when he wants that all others should act according to his wishes and outer conditions should always be in his favour. If a person changes himself he can adapt himself to all circumstances and lead a happy and vibrant life.

I had heard and read all these things but I put them into practice only during this pilgrimage of the Him³layas. It was a good training, a kind of tapaïcary³, which gave me an opportunity to exercise control over my wayward mind. Now I do not have any difficulty in facing adverse circumstances. It hardly takes any time for me in converting unfavourable circumstances into favourable opportunities for soul-growth.

There was no scope in this solitude for passion, anger, and illusion. Fear and temptation, which appeared by way of tests, were dispelled smilingly without any difficulty. False sense of self-pride did not work here. I thought, "I am a soul, I am light personified. I am all powerful. Fear and temptation cannot overpower and drag me down." Seeing my mind firm and determined all forces of evil conspiring to drag me down into the pit of self-ruination beat a hasty retreat, in disarray. It is not appropriate to describe all such events which tested the rocklike firmness of my fortitude and character, since I am still alive and it might be construed as self-praise. I have simply to say here that a pilgrim of spiritual path has to encounter the onslaughts of fear and temptation and has to gird up his loins to face the challenges. One who does not prepare himself to go through this baptism of fire has to repent like the ringmaster of a circus who breaks his limbs and endangers his life by performing his feats without necessary preparation, in a haphazard manner.

Amongst up³san³, s³dhan³ and ar³dhan³, s³dhan³ is the most important. The rituals of up³san³ (worship) can be performed by anybody just as he does his other routine chores. Piety, benevolence, doing good too, then fall within the purview of ar³dhan³. Nothing more remains to be done if a person has reformed himself by s³dhan³. An elevated soul works effortlessly and naturally for universal Good. It becomes his only preoccupation and he acquires mastery in it. I had to perform s³dhan³ of self-control and mental restraint during my first journey to the Him³layas. Whatever divine attributes I have been blessed with are the result of s³dhan³. Up³san³ has become a mere pastime.

At home, I used to sleep for four hours daily as I had to attend to various types of work. Here in the Him³layas, I slept for six hours daily because before sunrise one could do nothing except mental jap. Due to the height of mountains sunrise here is late and darkness sets in much earlier than in the plains Therefore, out of the twelve hours of darkness six hours were set apart for sleeping and six hours for up³san³. There was no compulsion to take bath before up³san³. It was possible to bathe and dry clothes only at noon. I had to chalk out my daily routine according to the circumstances obtaining there.

The one thing that needs special mention about this first journey to the Him³layas is that I had perfected the art of moulding my mind according to the circumstances. Figuratively speaking, half the journey towards the appointed goal of life had been covered during this first pilgrimage. Pressures, no doubt, had to be faced in abundance in the first year but raw iron had been rid of dross through this fire of baptism and had been converted into strong steel capable of being profitably utilised for any purpose in future.

My life before going to the Him³layas was altogether different. Life was going on somehow with all the facilities and resources available at hand. Everything appeared to be straight and simple. But no sooner did I reach the Him³layas everything was topsy-turvy. Circumstances there were almost akin to those which a person newly recruited in the army is required to face when, on account of the outbreak of war, he is required suddenly to rush to take up position at the battle front and give an account of his valour.

The direct result of this pilgrimage was that my carnal mind was totally subdued and my higher self won decisively. The mind tried to evade and procrastinate like a new bullock who is yoked to the plough for the first time. But it did not get any support from anywhere because the farmer behind the plough (the awakened soul) was bent upon taming it at all costs. Ultimately the mind was left with no alternative but to submissively assent to be yoked to the plough.

I had to face altogether new formidable challenges for the whole year and an apprehension arose in my mind that such a difficult test was bound to adversely affect my health and the doors for material wellbeing would be finally closed for me.

In all fairness, I must share with the readers that once such a base materialistic thought did win my mind. Several hypocrites have hoisted their banners of religiosity and piety in the name of the Him³layas and have declared themselves to be siddha puruÌas. I was myself acquainted with the life stories of several such persons. I thought, why should I not do the same and indulge in merry-making for the whole of life? As soon as this thought arose, I resolutely pushed it, there and then, out of my mind. I understood that my mind was being put to a test. I thought that when material resources for luxury and comfort could be amassed by ordinary intelligence, why should I be a hypocrite and defame the Him³layas, siddha puruÌas, God and tapaïcary³?

My interview with the divine RiÌis in the Him³layas changed me completely. Throughout, there was a battle going on between the carnal mind and the higher self but ultimately my higher self returned victorious from the Him³layas.

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