Sitaramdas Omkarnath

Sitaramdas Omkarnath Dev

Sitaramdas Amrit Katha - 1
Sitaramdas Amrit Katha - 2

Biography: The divine life of Sri Sri Sitaramdas Omkarnath

1) Birth and first darshan of Shiva
2) Education
3)  Guruseva
4)  Marriage and second darshan of Shiva
5) An ideal householder
6) Direct vision of the Lord - Lord Jagannath Darshan
7) Initiation 
8) Siddha yoga
9) As preacher of Name
10) Methods of preaching
11)  How name leads to the final goal
12) Different paths to perfection
13) As a writer
14) Philosophy of Sri Sri Sitaramdas Omkarnath
15) Miracles
16) Universal love
17) Interaction with contemporary saints
18) Jaiguru sampradaya
19) Back to the source

BRAHMA UPADESH - Discourse Pertaining To The Ultimate Truth
Selected words of Master and his teachings

A lean sadhu of godly appearance with matted hair, bearing wooden sandals of his Guru on the chest was singing Naam with a large band of followers at Jaganath Puri. Some local inhabitants had foreknowledge of his coming and had already publicized his itinerary in a pamphlet that made a prediction by a companion of Shri Chaitanya Mahaprabhu four hundred years back! It told of the coming of a sadhu who would be preaching the Mahamantra or Naam of sixteen words. The sadhu described was Sitaramdas Omkarnath, the founder of the Akhil Bharat Jaiguru Sampradaya.

Order named ‘Jaiguru Sampradaya’ was established and the work of preaching Naam started almost immediately. Food and clothes were distributed to the poor and free schools were set up. Temples were built and renovated and writing of Ram Naam was undertaken on a massive scale. Diksha, or initiation was given to would-be sadhakas. For the next forty-five years, this work went on through the length and breadth of the country.Ashrams and maths were established in many parts of the country, among them the Mahamilan Math is at Kolkata and others at Uttat Kashi, Omkareshwar, Rishikesh, Vrindavana, Pushkar etc. Sanghs were started for Naamkirtan and for intellectual discourses.Many magazines and periodicals in English and Bengali were launched for furthering the purpose and mission of the Order. Under His influence, the singing of the Mahamantra or Naam became a rage at the different pilgrimage spots. The ‘abhayavani’ composed by Him spread like wildfire across the nation. During the Indo-Pak war of 1971, fought for the freedom of what is now Bangladesh , the soldiers sang the Naam prolifically. Sitaramdas Omkarnath has been described as the real general of that war which was won by India ! Senior statesmen of the times, Lal Bahadur Shashtri, Indira Gandhi, Vajpayee and others had sought His blessings.

Religious preceptors of various Hindu and non-Hindu sects acknowledged Him as much more than a sadhu… as an incarnation of Divinity. He displayed no miraculous powers; He advised everyone to take refuge in the Lord and His Name. Yet all the leading lights of the day acknowledged to having experienced divine bliss on contact with Him. Among such persons were Sufi Pir Inayat Vilayat Khan, the Buddhist Dalai Lama, Ma Anandmayi, Daya Ma of the Yogoda Satsanga, the Nepali Baba, Maharishi Mahesh Yogi and other mystics. He had initiated persons of lower castes into Naam and accepted them into His fold. Among His devotees were foreigners from U.S.A. , Canada , Holland and France . He showed the greatest understanding of the different cultural milieu that they hailed from. There were Muslim and Christian devotees rubbing shoulders with the Hindu devotees. One of His Muslim devotees wrote the Naam as ‘Allah’ one lakh times and submitted the copy to Sitaramdas Omkarnath!

His writings reveal the complete and rounded nature of His spiritual accomplishment. The ‘Sudhar Dhara’ presents the nectar of the scriptures, while the ‘Naamamrit Lahiri’ represents a crossing over the vast ocean of the Hindu scriptures to present the efficacious remedy of ‘Naam’. The ‘Naadleelamrit Lahiri’ presents the abstruse concepts of Jnana Yoga. ‘Sri Sri Brahmanusandhana’ and ‘Sri Sri Omkar Sahasra Giti’ present the cream of the Upanishads. Some writings bring Him out to be a devotee of Ram while others a devotee of Shiva. His writings reveal the depth and breadth of His knowledge, which was not merely scriptural but based on personal experience.

Biography: The divine life of Sri Sri Sitaramdas Omkarnath 

C. Varadarajan: On the night of Christmas in 1993, my Master appeared in a dream and directed that I should write his biography. He also suggested that my approach in writing his biography, should be rational and without any sort of exaggeration and that there should be no undue emphasis on miracles that had occurred in his life, for the simple reason that he was really innocent of them and that these miracles had occurred solely by the grace of, either his Guru or God, They had made him their instrument in their kindness. He also suggested that focus in his biography should be on his message rather than on his personality.
I was keenly aware of the fact that writing the biography of the Master was a very difficult assignment, as the saints mostly live in a super-conscious state and are constantly in touch with the Almighty. Their inner experiences are beyond our comprehension; a little bit that we can expereince is aweinspiring. What is visible outside is only a tip of the iceberg. We cannot dive deep into the depths of the ocean of spirit, wherein lies its richest treasures and saints are in possession of them.
Accordingly, I have attempted his biography in obedience to his direction and with all its imperfections. I am offering this work at his Lotus Feet.

Birth and first darshan of Shiva

On 17th of February, 1892, one of the greatest saints of modern times was born at Keota, a small village in the district of Hooghly of West Bengal, to a pious Brahmin couple Dr. Pranhari Chattopadhyaya and Malyavati Devi. His parents were deeply religious in their temperament. Both of them were extremely devoted to their family deity “Brajanath” (Lord Krishna) to whom they would offer the worship everyday.  The child was called Prabodh Chandra, a very apt name as it means “The enlightenment”. In 1897, his mother Malyavati Devi passed away, when he was only about four years old. This was really unfortunate. Subsequently, his father married Giribala Devi who was looking after him with motherly affection.

Since the childhood it was evident that Prabodh Chandra inherited the piety from them. He refrained from taking breakfast before the family deities were duly worshipped and oblations were offered to them. Another important characteristic of him was that he was very keenly interested in listening to the chanting of the “Harinaam”, he would rush to the spot where the Naam-Samkirtan was taking place, with great delight. In this context, it ivuuld be pertinent to mention a particular incident that took place at his iwlernel grandfather's house at Keota. While listening to the chanting of Harinam there, he fell into a trance and as a result he rested his head unknowingly on the lap of one of his relations. Sri Harimohan, who in turn slapped the boy assuming that he had slept off. His great grandfather observed the whole incident and after Naam-Samkirtan was over, he rebuked his relative for his conduct and told him that it was not a spell of drowsiness but an ecstatic trance caused by his listening to the Name. It was therefore evident that he was particularly fascinated by the chanting of the Lord's Name since his early childhood.

Sometime in 1898, when he was about 5 or 6 years old, a significant event occurred in his life. In a room on the first floor of his ancestral home at Dumurdaha, a village in the Hooghly district of West Bengal, he was lying by the side of his father. His mother and sister too were there. The boy pointed out to the southern window and told his father that Lord Shiva was standing near that window. The father, however, could not see but enquired his son as to how Lord Shiva looked. The boy replied that Lord Shiva was of white complexion, was wearing tiger skin and his hair was matted on head. He was three eyed with a trident in the left hand and a small drum shaped tabor in the right hand. He described what he had seen. In the meantime Lord Shiva vanished. His parents and others did not attach much importance to this incident, as they thought that it was possibly the product of the boy’s fertile imagination and forgot about it.


ln 1898. at the usual age, he was admitted to the Primary School and then he moved on to Bandel Church School. While at school his performance was excellent in Bengali, but his record in English grammar was far from satisfactory. It was obvious that the curriculum of the school did not interest him as he was not keen on pursuing English education. In the circumstances father decided that his son should be sent to an indigenous seminary, so that he could devote himself to oriental learning and stay at home and faithfully perform obligatory religious duties such as the worship of the familly deity Brajanath.

In 1905, when he reached thirteen years of age, he was invested with the sacred thread which bestowed on him the status of a Brahmin. From then on, he was entitled to perform "Sandhya Vandana", worship of the Sun at the time of sunrise, noon and at the sunset. The "Sandhya Vandana" included the recitation of the most sacred Mantra of Vedas, namely, Gayatri. Also, this enabled him to undertake the arduous spiritual exercises for his upliftment.

Thereafter, in 1909, after making several attempts he got his admission from residential school of Sri Dasarathi Bhattacharya, free of cost. This type of education has been prevalent since Vedic times in India, where, student would stay with his Master and serve him in all possible ways and in return receive education without incurring any expenditure. Thus, his career as a student formally commenced in the instituton of Sri Dasarathi Bhattacharya, at the age of seventeen.

In 1911, he lost his father, when he was barely nineteen years old. It was  a terrible shock to him. He tried to overcome the tragedy by concentrating on the studies and appeared for the preliminary examination in Mugdhabodh in 1912 and stood first. In 1913, he passed his intermediate examination in Mugdhabodh. Thereafter, he showed no interest in pursuing his studies. The shock of his father's demise had raised several questions in his mind about the transience of life and the certainty of death. He therefore felt that education he was pursuing, was incapable of yielding solution to the eternal problems of life, death and rebirth. He abandoned his studies in pursuing solution to the riddles of life.


“By the Lord's grace is the true Guru met”. - Adigranth

While staying with his Guru at Digsui, he was doing the lowliest of services in his Gurus household. He considered the service rendered to his Guru as worship. For him, service to his  Guru was more important than his studies.  In strict conformity with the vedic tradition, he willingly became a wholetime unpaid servant. Besides attending to the household duties, he used to look after the cultivation of his Guru's fields and at the time of harvest, he would bring home the produce of the field. In one word, he was entirely devoted to the service of his Guru. In this context, it may be mentioned that later in life, when he blossomed into a full fledged saint, he wrote in his preface to “Guru Gita", that Guru and the Lord had the same Self though they appeared to be different and he advised the readers that one should worship guru with deep devotion. He further stated that Guru brought the knowledge of Brahman, the ultimate reality and he was superior to Brahman. So there was no doubt that by performing Guruseva, every person becomes blessed.

As mentioned earlier, he was grappling with the eternal problems of the life. Consequent to his father's sudden passing away he was keen to possess that knowledge, which could grant him absolute freedom from pain. As if in response to his struggle to attain freedom from the manifold problems of life, his teacher Sri Dasarathi Bhattacharya became his Guru by initiating him at at Triveni, a holy place on the bank of Ganges.
On 13th day of January, 1913. the initiation took place.

In order to attain fulfilment, it is absolutely necessary that an aspirant must be initiated into mysteries of spiritual life, only by the Master, who has realised God. It is well known that only a burning lamp can lighten other lamps. Initiation is the first step in the spiritual life. In this respect, neither parents nor other relatives would be of any avail. Even strenuous effort cannot help the seeker in realising God. Enlightenment is possible only by the grace of a Guru. Science, contemplation, devotion and various other disciplines would be futile, without the grace of Guru. Just as trees bear flowers and fruits only when the spring sets in, so also the devotion bear fruit only when one is blessed by the Guru. Hence, there is supreme importance of Guru in spiritual life. In initiating, the Guru offers God as a gift to disciple.

The grace of the Guru neutralises the poison of sensual pleasures and then leads the disciple gradually to a state of ecstatic bliss. It is only from Guru, who gives his disciple the key to the spiritual treasures and takes him to the land of infinite happiness, which is beyond the realm of imagination and intellect. It is certain that every object of life can be attained by the grace of Guru, as nothing is impossible for him.
After initiation, his Guru gave him the new name Sitaramdas.

Besides attending to the household duties, he used to look after the cultivation of his Guru's fields and at the
time of harvest, he would bring home the produce of the field. In one word, he was entirely devoted to the service of his Guru. In this context, it may be mentioned that later in life, when he blossomed into a full fledged saint, he wrote in his preface to “Guru Gita", that Guru and the Lord had the same Self though they appeared to be different and he advised the readers that one should worship guru with deep devotion. He further stated that Guru brought the knowledge of Brahman, the ultimate reality and he was superior to Brahman. So there was no doubt that by performing Guruseva, every person becomes blessed.

As mentioned earlier, he was grappling with the eternal problems of the life. Consequent to his father's sudden passing away he was keen to possess that knowledge, which could grant him absolute freedom from pain. As if in response to his struggle to attain freedom from the manifold problems of life, his teacher Sri Dasarathi Bhattacharya became his Guru by initiating him at at Triveni, a holy place on the bank of Ganges.
On 13th day of January, 1913. the initiation took place.

In order to attain fulfilment, it is absolutely necessary that an aspirant must be initiated into mysteries of spiritual life, only by the Master, who has realised God. It is well known that only a burning lamp can lighten other lamps. Initiation is the first step in the spiritual life. In this respect, neither parents nor other relatives would be of any avail. Even strenuous effort cannot help the seeker in realising God. Enlightenment is possible only by the grace of a Guru. Science, contemplation, devotion and various other disciplines would be futile, without the grace of Guru. Just as trees bear flowers and fruits only when the spring sets in, so also the devotion bear fruit only when one is blessed by the Guru. Hence, there is supreme importance of Guru in spiritual life. In initiating, the Guru offers God as a gift to disciple.

The grace of the Guru neutralises the poison of sensual pleasures and then leads the disciple gradually to a state of ecstatic bliss. It is only from Guru, who gives his disciple the key to the spiritual treasures and takes him to the land of infinite happiness, which is beyond the realm of imagination and intellect. It is certain that every object of life can be attained by the grace of Guru, as nothing is impossible for him.
After initiation, his Guru gave him the new name Sitaramdas.

Marriage and second darshan of Shiva

While he was studying at Digsui, a proposal was mooted at the instance of his Guru for his marriage with a girl, named Siddheswari. But Prabodh Chandra was not keen in getting married, as his health was in a bad shape. A severe attack of Pneumonia had permanently impaired his health. As a result of this attack, a wheezing sound from his chest was always audible. He did not want to marry, as he was not inclined to ruin the life of a young girl leaving her a widow. This showed his consideration for others and his innate unwillingness to inflict any sort of pain or sorrow on others. When the pressure mounted on him, the only course that was left open for him was to leave Dumurdaha. He left his native village and after considerable effort, reached Puri in Orissa, which is a sacred place of Lord Jagannath. One of his friends, Sri Naren was aware of the fact that Prabodh Chandra was a very devoted disciple of Sri Dasarathi Yogeswar and prevailed upon him to return to Dumurdaha, as his Guru was interested in the aforesaid alliance and was eager to celebrate his marriage. After a gap of fortnight or so, Prabodh Chandra returned to Dumurdaha. In the meantime the bride's house at Digsui, the mother asked her daughter as to whether she should fix her marriage elsewhere, as "Prabodh had fled". In reply, she affirmed that if she had had to marry, it could only be with Prabodh Chandra Chattopadhyaya or else she need not be married at all.

After his return to Dumurdaha, there was great rejoicing and he was married to Siddheswari Devi. In December 1916, the marriage took place at Digsui. After the marriage, the couple were on their way to Dumurdaha. They crossed the Ganges by boat and then travelled by a palanquines. In the palanquin, Prabodh Chandra enquired of her:
— "What would you have done, if I had not married?
—"I would have remained a maid."
— That is not practicable for a Hindu girl."
— "Why, I would die - kill myself."
— "If I die?"
— 'That you shall not. I will appeal to Mother Siddheswari. I will offer worship to Her and you shall not die."

These were the words from a little girl of ten or eleven. The strength of her conviction was tremendous. She had resolved to put an end to her life, in case the marriage had not materialised. Her words took the load off his mind. On her arrival at Brajanath's house, Siddheswari Devi changed into Kamala Devi of Dumurdaha. Even after his marriage, Prabodh Chandra continued his Guruseva and the spiritual exercises. He regularly studied two books, namely, "Vedantasar" , that is, essence of Vedanta and the "Bhagavad Gita". Besides, he recited "Chandi" daily as a matter of routine.

In addition to his usual sittings for meditation in the morning, mid-day and evening, he sat at midnight also. The year 1918 was a memorable year in the life of Prabodh Chandra in many respects and particularly because of the following extraordinary spiritual experiences, which occured in his life in quick succession. On 7th of January, 1918, all of a sudden he had a wonderful spiritual experience. As usual, he sat for prayers at midnight in the normal posture and he closed his eyes and meditated intensely, fixing his mind at the heart. He was surprised to see Lord Shiva appear with a trident in one hand and tabor in another.
"Who are you?", he asked.
— "I am your Guru", Lord Shiva replied, "I came to you in your childhood. You could not recognise me. I have come again".
— "If you are my Guru", said Prabodh Chandra, "Show me my Ishta (or chosen deity)"'.

Shiva then began the Japa of his Ishta Mantra with each of his five mouths. From his shoulder, a female form descended. — "Who are you?", enquired Prabodh Chandra.  "I am your mother", she answered. She took the astral body of Prabodh Chandra, which resided within him and began to recite his Ishta Mantra into his ears. Shiva went on reciting the Mantra, dancing and playing on the Damaru (tabor). Gradually, the Mantra faded away, leaving only "Ram-Ram". Even that passed off and only "Om-Om" remained. That too left, giving place to Nad (sound) of a serpent of transcendent Hiss. He was experiencing a transcendent roar from within. His eyes opened and got fixed to the centre of the eye-brows. A transcendental light appeared. When he came back to mundane reality, it was 4 A. M., as he could infer from the whistle of the nearby jute mill.

The next day Prabodh Chandra hastened to his Guru at Digsui. The Guru congratulated him on his experience and observed that as he had the Darshan of the Supreme God, he should be gratified. The same year on the Saraswati Pooja day, when he was engaged in Japa, the memory of his previous life flashed vividly before him. He saw that in his previous birth, he was a Master of world-wide fame devoted to the Mother. It seemed hardly credible to him. At night he took his Guru into confidence and his Guru confirmed the truth of this vision.

In the same year 1918, on the day of Dol Purnima he attained fulfilment. It was revealed to him that he had not come down to this earth for exhausting his Karmic load like others, but to establish Dharma he had incarnated himself. Thus he reached the summit of spiritual life by his constant unswerving and sincere efforts by strictly following the instructions of his Guru.

Next morning he went to his Guru and asked him to follow and the Guru followed him alongwith his wife and Kamala Devi. The four met in a room and a revelation of a transcendental order was granted by Sitaram Das to the rest. This, in itself, was an extraordinary event as it was the privilege of the Guru to grant such a vision to his disciple. In the instant case, however, it was the other way round. We shall now see the reaction of the Guru to this wonderful revelation.

He was overwhelmed and had to remain confined to bed. For three days or tour days he remained in a state of trance.
One day ha wrote this verse in Sanskrit and gave it to his beloved disciple Sitaram Das:

Guru or Sishya, who are you to me? I do not know. That I am yours and you are mine, however, I know very well from my instinct. If you are my Guru, here am I, your disciple come to you for refuge; have grace on me and redeem me out of your infinite mercy. If on the contrary. I am your Guru pray tell me, who you are. Of what essence is your being made?"

Here is a Guru paying his tribute to his disciple. This perhaps is unparalleled in the world of spirit.

An ideal householder

After climbing the summit, the Master came down to the mundane  world and divested himself of all spiritual glory in order to lead the life of an  ideal householder. The rationale for taking such an unusual step was to prove assumed the role of a Master, that every individual, whether he was a householder or a Sanyasi or belonging to any other order, could reach the goal by dint of Sadhana from the position wherever ha or she might be situated. Self-realisation is not the privilege of any exclusive group.

As soon as he assumed the responsibilities of the family, he had to face a number of problems in discharging domestic obligations. He had hardly any income worth the name, but he had to look after all the members of his family and also the guests who visited them unexpectedly. He would sell all that he had and look after the guests by extending warm hospitality to them. He would rather starve than allow the guests to leave the house without  providing them with food and rest. He was a firm believer in the theory that the guest is God and he spared no effort to make his guest as comfortable as possible.

In 1924 even while he was struggling with his domestic problems, four persons approached him for initiation.
The privilege of being the first disciples of the Master goes to the four members of a family who belonged to village Baksara in the district of Howrah. They were Sri Prakash Chandra Bandyopadhyaya, his wife Smt. Karunamoyee Devi, his brother Sri Ramananda Bandyopadhyaya and his eldest brother's wife Smt. Kalidas or Anandamoyee Devi. They were keen to receive initiation from him. But he was extremely reluctant to accede to their request and it was only at the intervention of his Guru that they were initiated.

Even while being the householder, he assumed the role of a Master. In the same year, at the request of Dhruvananda
Giri, he wrote his exposition "Astavakra Samhita" and at the request of Sri Ramdayal Majumder, he wrote "Chokher Jole Mayer Pooja" (worship of the Mother with tears). These two books were very different in character. The one was rooted in knowledge and the other in Bhakti. Thus, he had blossomed into a writer and the distinguished scholars of the time were very much appreciative of his books. In 1926, several important events occured, when he was appointed as the editor of "Sanatan", a reputed religious monthly magazine of the day.

His "Maharasayan" (the supreme elixir) was written in 1926 and published next year. That year again, "Pagaler Kheyal" came out and the Master's school "Brajanath Chatuspathi" was started and his eldest son Raghunath was born. Subsequently, he was blessed with two more children, Radhanath and Janaki. The Master started teaching earnestly in his Chatuspathi. Because of his proficiency in teaching, his reputation was rapidly increasing, and as a result, the number of pupils in his school increased, which meant that so many more persons had to be fed. But the Master welcomed all of them, because of his complete trust in God, whom alone he considered as the owner of the establishment. He took all of them under his care and looked after them with great care and affection.

The same year the family faced a very difficult situation, when an unexpected guest arrived, who had to be properly treated, when their means and resources had almost exhausted. That day happened to be Nrisimha Chaturdashi, a sacred religious occasion and on all such occasions the entire family would fast. When the Master's mother was informed about the arrival of the guest, she came out of the house immediately and saw a venerable old Sadhu at the door. He was singing Ramnam in a subdued voice. She welcomed him and washed his feet.

The Sadhu said : "I request for a plate of rice with mugdaal." She managed to get the food he wanted. She prepared the meal herself and served it to him.

In the meantime, the Master came down after reading "Chandi" and met the Sadhu who announced himself later, as a Sadhu of Deoghar, named Meghnad. The same day for the purpose of serving Prasad, his mother required suji (a coarse flour of wheat) and kerosene oil. They were unable to procure these two items, as nobody was willing to give these provisions to them on credit. There was no money left in the familly for such circumstances.

She approached her son and the conversation that took place, is recorded below:

Master : "Let us have boiled mug grains."
Mother : "How can boiled mug be served as Prasad?"
Master : "We have no choice, let us have it."
Mother : "What about kerosene oil?"
Master : 'The lanterns of those who attend the chanting, will serve the purpose."

This conversation highlighted the acute financial distress of the family. The mother made no reply, but at night, a sweet made of suji was served as Prasad and oil for lantern also was found. It is not known how she could manage to procure these items.

Early next morning they would be celebrating "Dol Purnimaday" which was an auspicious celebration. The following day being a full moon day, they would be performing the Pooja of Lord Satyanarayan, which entailed additional expenditure for the offerings to be made in connection with the ritual. But the Master was least worried. It was his conviction that somehow or other the Lord would manage and his job was only to serve.

Same evening, unexpectedly the family received a basket - full of rice. The Master attributed this gift to the grace of God. It was later known that Batu of Nityanandapur had brought the rice. But the Master interpreted that the supply was made by the God himself, man being the instrument, through whom, His grace descended. Even before sunrise the Master's mother's aunt Nandarani offered a few rupees at the feet of Brajanath as a token of reverence. Vegetables were sent from the Uttamashram. With the help of the money and materials received, the feeding of the guests and devotees went through smoothly. Another major problem that confronts the parents in every family is, to find suitable alliances for their daughters. After knocking several doors and getting a negative response, he approached Sri Debendranath Bandyopadhyaya of Khanyan in the districts of Hooghly, who warmly welcomed him and gladly gave his consent for accepting the Master's daughter as his daughter-in-law. Thus, he discharged all the responsibilities of a householder with utmost competence. As is natural in the life of a householder, he had to face a series of bereavements.

In April 1931, his consort passed away. He took the tragedy in its stride. He was aware of the fact that death was not an end but an opening for an infinitely happier world. His second son Radhanath followed her after three months. Inspite of these bereavements, Master continued to perform his normal duties.
It may be mentioned here that only  a heroic soul, which was in earnest quest of the Supreme, could have withstood these shocks. Ordinaiy mortals would have collapsed under the weight of such agonies. He set an example to others that if they were sincere in their desire for attaining God realisation, they should be able to withstand these  shocks. Ordinaiy mortals would have collapsed under the weight of such agonies. He set an example to others that if they were sincere in their desire for attaining God realisation, they should be able to withstand these tragedies and they should not be obsessed unduly with the things of this world and should rise above all relationships, as the only kinsmen of every soul is the Lord and there was no point in diverting our affection to others.

"Lord is my friend. He alone is my support in the end." — "Guru Granth Sahib"

To sum up, he has written in his "Moods of maniac" : "With all your studies of Shastras, you cannot believe that a man can attain supreme knowledge while he lives as a family man. You believe that a family man cannot win peace and bliss; but he can. Peace can be yours, if you conform to the ideals of a family life, as set forth in the Shastras."

Srimad Vijnananda Brahmachari Maharaj, who was the head of the Uttamashram, observed that the Master was an ideal householder and remarked: "It is usual with men to go on a visit to Sadhu; It will be their turn now to come on a visit to a householder. "

Eight months after the passing of his consort, the Master had a severe attack of Synovitis and he was bed ridden for three months. During these three months, two major operations had to be performed on two different occasions by
Dr. Sourendra Nath Chattopadhyaya and Dr. Mani Babu respectively. On both the occasions, Anaesthesia was not used and during one operation, it became necessary to make three deep incisions.

During the operation, the Master was only chanting the Name of the Lord with utmost calmness and tranquility. Even when streams of pus and blood flowed from his body, he was unperturbed. Dr. Mani Babu was much impressed by his patient and said that he had never seen a patient like the Master in his life and kissed him tenderly on his forehead. How did the Master utilise the time during the period of his illness?  He was constantly chanting the Name of the Lord, as he was not in a position to perform the daily obligatory rituals like Sandhya.

After long fourteen months, he stepped out of the bed and it was seen that he became lame on one leg. Otherwise, he was physically fit. The Lord compensates for the sufferings that we undergo in some form or other. The sufferings on the physical plane are amply compensated on the spiritual plane. The Master was constantly listening to the unstruck melody and he was perceiving the transcendental light and was slowly gliding into Samadhi, which is the ultimate stage of spiritual effort.  When he was in a state of Samadhi, he found out that he had left the body behind and was soaring high, when he heard from above a voice which told him : The work remained to be done". and he began to descend to the mortal plane.

Even while being a householder, he was keen on intensifying his Sadhana. For this purpose, he established an Ashram in a secluded place on the Ganges at Dumurdaha. This was known as "Ramashram". On 28th of March, 1928, his Guru Dasarathi Smritibhusan performed the opening ceremony of Ramashram.

He was continuing his spiritual exercise in that sacred place. The inevitable part of every Ashram, was "Panchavati, an assemblage of five sacred trees. These trees were planted in 1933. A cave was dug in 1934, where he could continue his meditation un-disturbed for hours together. His meditation became so intense that he could not pronounce any Mantra. The moment he uttered Pranava (Om), he was immobilised.

The transcendental experiences, like hearing the sound of ding dong of bells and the chanting of Hare Krishna Nam continuously by male as well as a female voices in his ears from within, were coming thick upon him. He also heard from within, the Mahamantra in many voices accompanied by musical instruments for about a fortnight without interruption. This was a unique experience.

Finally, in January 1937, the Master assumed the name of "Omkarnath", as he was being repeatedly addressed by an ethereal voice during his meditation by that name.

The Master went by a boat to Triveni alongwith Narayanji to the spot where he had once been initiated by his Guru. There the Master wrote the name, "Omkarnath", on a "Batapatra" , a leaf of the bo-tree and wore the usual garb of a Kaupin (a narrow strip of loin cloth) and Bahirbas (a scanty piece of cloth not covering even up to the knee for outer wear) . The Master then assumed the name "Omkarnath". Thus, Prabodh Chandra was transmuted into "Sitaram Das Omkarnath".

From Triveni he went straight to the Uttamashram, where Srimad Dhruvanandan Giri prepared for him a Kaupin and Bahirbas out of a new piece of cloth and when the Master wore these things offered by him, he announced : "So from today your name is Omkarnath." Thereafter, the Master returned to Dumurdaha and surrendered all the documents relating to the properties of Brajanath and handed over the charge of his family to Him. All along he had been acting as an agent of Lord Brajanath. He now returned to Him all that belonged to Him. From that day, he ceased to be a householder, as he had to take up more difficult assignment of a spiritual Master as hundreds of thousands of devotees were waiting for him to slake their thirst at his feet. Henceforth, he was to be the "fisher of men."

Only those great spirits who are endowed with tremendous will power and determination, can reach the supreme heights of spiritual life, even while discharging normal duties of a householder. The Master showed us that it was possible by his own example. There is no need to despair for an householder, as he can have access to the Supreme, just as the Sanyasis can. This was the message that he wanted to convey to the world at large by his example and not by precept only.

Direct vision of the Lord - Lord Jagannath Darshan

In March 1937, he undertook a vow of silence, after relinquishing his duties as a householder, with a firm resolve that either God must appear before him and command him expressly by word of mouth, or he would leave the body and pass off in Nirvikalpa or indeterminate Samadhi. On 22nd or 23rd of April, 1937, the Lord appeared in the form of Jagannath.

Years later, the Master described this experience as follows: “That night he first had a vision of bright light, a light stronger than the mid-day sun, but a light, full of life coming from the forehead of Lord Jagannath – the deity of Puri temple. As the light shown on his face, he opened his eyes to the dazzling light and he clearly saw the black image of Lord Jagannath, adorned with dazzling ornaments of diamond and precious stones, and his round eyes were staring at him. He stared back with unseeing eyes not realizing that he was in the presence of God Himself.

The stub arms of Lord Jagannath lifted in blessings and from the focused bright light Lord Krishna emerged. Lord Krishna with a flute in his hand, danced in front of him. He then realized that he was now in the presence of Lord Krishna and waited for him to speak, his eyes shedding tears, tears of joy, his heart filled with sublime quiet and fulfillment, his body shivering with pleasure and achievement. Lord Krishna, in a melodious voice directed,

“Ya-Ya-nam-dige-ya” (go go – preach the Name)”.

 Sitaram Das’s heart overflowed with gratitude, but is soul was soaring high with inspiration and his body was trembling with emotion. Before his staring eyes could blink, Lord Krishna slowly became opaque and then vanished. The brilliant light dimmed and there was complete darkness in the room and he could no longer see Lord Jagannath. Sitaram Das crying silently prostrated towards the temple of Lord Jagannath and from his soul the answer came:

“Yes my Lord, thy wish shall be obeyed”.

It is because of the intervention of Lord Jagannath that the Master became accessible to all people, irrespective of caste, creed and religion. Hitherto, he was reluctant to initiate and even when he gave his initiation, it was for the select few who could undertake and succeed in passing rigorous tests, like, chanting Gayatri Mantra or Hare Krishna Mantra, at least four lakh times. But after receiving the command to preach the Name far and wide, he initiated freely without making any distinction of creed or caste or religion or insisting on any other conditions or considerations of strictness and morality.

He, however, accepted Haritaki (Myrobalan, a herbal dried fruit with medicinal property and a sacred thread) as Gurudakshina, as is customary from the Vedic times. Perhaps, this is the cheapest Gurudakshina, which, even the poorest can afford and offer, for the immense benefit, they derived from the Master. The Master has deliberately made it so, in order to make himself accessible to one and all.


As already noted, four members of the family of Sri Prakash Chandra Bandyopadhyaya had the privilege of being the first disciples of the Master in 1924. It was very difficult in those days to receive the initiation from the Master. Every male candidate was required to complete one lakh of Gayatri Japa and every female, one lakh of Mahamantra Japa, before being initiated.

In June or July 1926, Sri Panchanan Gangopadhyaya of Hooghly District, came to him for initiation. He candidly confessed to the Master : "I am a debauchee, a drunkard, a liar, an imposter and a thief. You must save me. I am the suppliant for your grace."

The Master was reluctant initially, but because of his continued prayer and anguish and his frank confession, the Master agreed to initiate him, subject to the condition, that he should complete one lakh of Gayatri Japa and should perform the Sandhya, thrice daily, at the appointed hours. After completing more than the required number of Japa, he came back to Dumurdaha and received initiation in January/February 1928.

Subsequently, the Master made the conditions for receiving initiation more difficult by increasing the number of Gayatri Japa to three lakhs and performance of Sandhya thrice daily. For female candidates, they were required to complete the Mahamantra Japa of three lakhs. Later on he raised it to four lakhs. These conditions were imposed by him only to test the earnestness of the candidates for receiving initiation and also to make them competent to move in the spiritual path, by inculcating in them, a sense of discipline and earnestness, which are essential for spiritual life. When they thus qualified themselves, the Master would initiate them. Thereafter, the spiritual effort would be easy for the aspirants. As a consequence of the stringent conditions, the number of disciples was very small. It was only after the direct vision of Lord Jagannath and His command that the Master, waived all his conditions and initiated people, who came from all walks of life, without any exception. Hindus of all castes, Muslims, Christians and anyone who approached him for initiation, would get it without incurring any expenditure. Initiation from the Master meant, the opening up of a new world of bliss, leading the aspirants to the supreme spiritual state. 

Siddha yoga

There are two types of initiation. One of the ordinary type, is called 'Kriyavati Diksha'. Its essence is that the Guru shows the way and the disciple has to work for himself and with his own efforts, rise to the great heights. The other type of initiation is known as 'Siddha Yoga', the essence of it is that the Guru transmits power to the disciple and awakens the Kundalini, which henceforth will work out its own course and the disciple is only the witness to the miracles it works. Thus, in Siddha Yoga, the Guru infuses the power  to the disciple and awakens the Kundalini, which henceforth will work out its own course and the disciple is only the witness to the miracles it works. Thus, in Siddha Yoga, the Guru infuses the power into the disciple, either by touch or look or thought and as a result, the Mantra becomes sentient and the awakened Kundalini moves upwards, resulting in a hightened state of consciousness and bliss immediately after initiation. Mild as well as wild tremors are experienced by him. The disciple feels electrified. He shivers all over and he has no power either to stop or control the movement of his body.

Thereafter, super-sensuous experiences, like the Jyoti and Nad occur (transcendental light and sound appear). Transcendental light resembles red and blue spots, stars, blazing fires and sparks of lightning. It is difficult to indicate the types of Jyoti, as they are millions in number. So is the case with Nad. The sounds like the roar of sea, the beating of drums, the ringing of bells, the piping of a flute, the sound that comes from a conch-shell, the rumbling of clouds, chiming of anklets, sounds such as Jai Guru' and the sounds of the chanting of the Name in various combinations, such as Radhe Govinda Jai' Radhe Govinda Jai' and 'Hare Krishna Hare Krishna/ Krishna Krishna Hare Hare/ Hare Rama Hare Rama/ Rama Rama Hare Hare' and so on and so forth. Of Jyoti and Nad, the number is infinite and only few have been indicated. Once the experience of Jyoti and Nad come, the aspirant has access to meditation and it will not be necessary for him to attempt at meditation. It comes spontaneously and in course of time as a result of meditation on Nad or Jyoti, the mind gets dissolved once and for ever, leading the aspirant to the vision of God.

This experience has been beautifully summarised in the following lines : "If the unstruck melody rings within one, night and day, then the state of deathless Lord is known by the Guru's grace. " — Adigranth

In a letter addressed to Rai Saheb Bhujendra Nath Sarkar, the Master wrote about Siddha Yoga, as indicated below:

'The articles that the Utsav publishes, relate all to the Kriyavati Diksha and that way is to be traversed and trudged with toil. You all have got 'Siddha Yoga'; it is a lift, so far as this is concerned you need not care even to know anything about the routes. Only concentrate on the Mantra and Jyoti, Nad and Bindu all shall come. Meditate at the heart. When the heart is filled, you can go up to the centre of the eye-brows and the Sahasrar, the highest level. Concentrate on Nad, the mind will dissolve, the finite and the infinite will be indissolubly merged. "

In another context, the Master pointed out :

"Once the power of Kundalini has been awakened, the Karma of the Yogi drops off in its entirety and his Jivan Mukti state appears of itself. "

Here are two examples of the impact of Siddha Yoga on his disciples : A distinguished disciple of the Master Sri Anjaneyulu of Rama Nama Kshetram in Guntur District of Andhra Pradesh, described his experience as follows:

"I was doing Japa on the day following that of initiation from Sri Guruji, when a flood of light emanated from my forehead and in that, 1 saw the form of my Lord. A year after this, Sri Guruji came here and touched my head, when I was doing Japa. At once Lord appeared before me smiling and surrounded by divine light. Words fail to describe the appearance of Lord and the experience I had on that occasion."

Sri Puranjay Roy Bandyopadhyaya, the Master's biographer in Bengali, has described his experience when the Master touched him, while he was waiting to be initiated:

"Suddenly I had a sensation of a touch at the root of the spinal chord and at once an electric force passed swiftly through the spinal chord into the cerebral cortex, resulting in a strange experience. Suddendly I found myself lifted into a vast whirling luminous void. For me the universe was gone, no trace of it remained. It was an infinite sea of light that I found around me and I felt that I was swaying and tossing in that heaving sea. I cannot now recall how long I rolled in that vast radiant void, but this much I remember that I did not lose my consciousness even for a moment. Only a faint yet alert sense of the external world survived : that was the awareness of the Master standing by.

Now I felt a stirring sensation of a unique kind near about the navel ring. I felt that a sound issued forth from that region. I tried my best to stifle that sound, but in vain. The sound exploded with a terrific crash and spread itself abroad. I couldn't open my eyes for a long time.

When I had the Power to open my eyes, I could not find the Master anywhere about me. Almost immediately after that, the Master arrived. He sat by me and gave me my Mantra".

As preacher of Name

After receiving the command of Lord Jagannath, the mission of Master's life became crystal clear. He shall be a great preacher of Name. His mission would be to provide a shortcut to the fulfilment by chanting the Name of the Lord. This role of the Master was predicted nearly four centuries ago. At the beginning of 16th century, Sri Krishna Chaitanya Mahaprabhu known throughout India as the incarnation of the combined form of Lord Krishna and Shrimati Radharani, had selected five renowned scholars and devotees from Orissa as his closest disciples and associates. Amongst them, Pandit Achyutananda, a renowned sage of very high reputation, had predicted the birth of a great Bhakta who would grace the world in the years to come. Hit prophecy runs as follows :

“Listen to me again, oh you devotees of Krishna. In the district of Hoogly, A bhakta will be born in the family of devotees of KRISHNA. He will be known as a Bengalee because of his birth in Bengal. He will be vastly learned and attain to full knowledge of the Supreme and will be known as belonging to the Sri Sampradaya of the Rama-huti order. The cult of Sri Sampradaya of the Rama-huti order will be his daily practices. Vast will be his knowledge, meditation and learning. His disciples will number more than a thousand. Of them about three hundred will excel in knowledge and learning.
He will wander about from place to place to disseminate Dharma. Many will receive from him essence of truth. He will be dear to Sri Sri Jagannath Deva. He will be known to a good many wise men. As a householder, he will be known as Prabodh Chandra Mukhopadhyaya. From very early childhood, he will possess knowledge as well as an attitude of non-attachment. At the second stage of life, he will have one leg damaged.

Wait, ye, for the advent of the Lord. In him will the Lord incarnate Himself. He will come on a visit to Niladrinath and his identity gets revealed. He will have many disciples with him and he will be forever wandering.”

Hnving been commissioned by the Lord to propagate the Name, the Master exerted himself to preach the Name in athousand and one ways.

His mission would be to provide a shortcut to the fulfilment by chanting the Name of the Lord. He was fully aware of the fact that in this iron age, people are incapable of austerity or renunciation. In his book, "Moods of a maniac", he wrote : "This is not the age of austerity or renunciation. People of thispeople of this age shudder and quail at the thought of renunciation. In this age the recipe has to be very much simplified and shortened. The people have lost the capacity of understanding the Gita, but have gained the capacity of bragging and shouting out the name of Gita. That is why a much smaller thing suited to the needs of the age is called for, a thing by means of which men can easily profit, a thing that can transmute base worldly-minded men caring only for gold and sensual gratification into very saints devoted exclusively to God, such a thing as can grant them the vision of the Supreme. Oh, you of enlightenment, let that light supreme dawn and shine upon humanity"

This was the Master's mission. To make a gift of that light Supreme to the blind souls of the World. How did the Master go about his mission? He did it by emphasising the glory of Mahamantra and by continuously chanting the same. Wherever he went, he would insist that the disciples around him, should chant this Name. This was his constant refrain. The easiest and the most practicable course for attaining eternal bliss was chanting the Name of the Lord and in particular, the Mahamantra : "Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Hare Hare"

The Master in his letter to his disciple, Sri Anjaneyulu of Rama Nanv Kshetram in Guntur District of Andhra Pradesh, has explained reasons for adopting Mahamantra as the chief instrument of his mission:

"In 1922 in the month of Aswin (September/Octcber) after Durga Puja Sri Gurudeva had an attack of Pneumonia; he seemed to be unconscious for two days and came back to himself only on the third day. Then he asked me:'How long have I been in this stage?' - For two days' I said.

He then said, 'I had been to a strange realm.' There was an assembly of many transcendent beings, who were very tall with forms as soft as cream. As soon as I went, my form also became exactly like theirs. A meeting was convened to find out a common course, which all people might follow with fruitful results. One among them suggested, 'achieving non-violence' . Then the other beings spoke who were seated in a circular form, one after another, each giving his views with apt references to the Shastras. The first day's sitting ended. On the second day came mine (that is, Sri Gurudeva's turn). Then I suggested with adequate references to the Shastras, that chanting of Mahamantra was the best method, that can be resorted to by every man for attaining God realisation in this age.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare

An soon as I concluded, all with one voice assented by saying : "Hari Om. Hari Om"

Then Sri Gurudeva returned from that invisible realm. After his recovery, he sang daily Hare Krishna in the Sadhan Samity, an institute of spiritual culture founded by him. We joined him and sang too. He used to say : "I shall go to Arabia and Turkey. Even the Mussalmans will receive this Name. I shall preach the Name from door to door. " He lived for ten years more. Later, before passing on to the eternal realm, he had started work through this medium, (that is, myself). At Dumurdaha, on every eleventh day of the moon, there used to be loud and non-stop singing of the Name for twentyfour hours or for three days and nights at a stretch. He often graced these functions with his presence.

In 1933, Master himself stated that by the grace of Gurudeva, the capacity for performing Sandhya, Puja and study of scriptures left him and only Omkar remained with him. As a result, he used to be absorbed in Samadhi for ten or twelve hours. At that time, he took the vow of silence for a month, with effect from the Uttarayana Sankranti, that is, about 14th of January, 1933. During Pranava Japa, he could hear the ringing of bells.

Then he heard with both his ears: "Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare" After that, he was hearing the sound of 'Hare Krishna' that was being sung by many voices in accompaniment to many instruments in the invisible sphere. No one was in sight, but the music of 'Hare Krishna' Naam continued without break. After a fortnight or so, the 'Hare Krishna' Naam revealed itself to him and absorbed him and made him a part and parcel of itself.

He further affirmed that the words of the Shastras, the meeting of the transcendental beings with Gurudeva, the grace of Mahamantra to himself and the singing aloud of Mahamantra by saints, conclusively proved that the one and the only way for men in Kaliyuga, is singing of Mahamantra. By chanting the Mahamantra, one can meet God face to face. About it there can be no doubt — none, none, none at all. 

Methods of preaching

"In Kaliyuga the Lord's Name is the only emancipator" — Adigranth" 

(A) Speeches 

One of the methods adopted by the Master for preaching the Name, was to address large gatherings of disciples and devotees, who were eager to listen to his message. He was never tired of exhorting everyone that they should cling to the Name. He would speak, quoting from different Shastras, that the chanting of Name was the swiftest and smoothest way of attaining the direct vision of God. He would continue to speak until Samadhi absorbed him.

In his speech delivered at the 25th annual conference of the Divine Life Society at Calcutta on 28th of December, 1979, he pointed out once again the importance of chanting the Lord's Name in this terrible Kaliyuga, for attaining salvation. Inspite of all its drawbacks, Kaliyuga has one great advantage in that, the results of spiritual exercises can be obtained quickly in this age. "Whatever is attained in Satyayuga by meditation, in the Treta by sacrifices, in Dwaparyuga by worship, in the Kaliyuga, it can be attainedl singing Name alone."

"In Kaliyuga, Name is the clear and straight path. Just as all clouds are destroyed by sun's rays and the sun appears, similarly, Name destroys the sixteen varieties of delusion (that is, the imperfections enveloping the soul) and the Paramatma (Lord) appears in person in the heart of the singer. The next question was relating to the Mantra that would be most effective in Kaliyuga and which could be chanted by all persons, irrespective of their caste, creed, community or religion. Bhagwan Shankar, anticipated this problem and told Mother Parvati in Yoga-Sar Tantra, that in Kaliyuga for those who would have faith in the Tantras, the Mantra would be : 'Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare'.

According to the Radhatantra, Mother Parvati gave this Mantra to Bhagwan Vasudeva. If you ask me, whether by taking Name once, all sins will be burnt to ashes? I reply, that it must happen.  Take for example, a huge heap of straw or a large quantity of cotton, wool or a dark cave. Do you require dozens of match boxes to reduce the heap of straw to ashes? No. If you apply even one match stick, it will start burning and gradually the whole heap will burn away. In the same way the heap of cotton or wool will be quickly burnt by the application of one single match stick, it will dispel the century old darkness of the cave immediately. Like a straw heap, the sins of a very sinful person burn slowly. If a man is moderately sinful, his sins are burnt away rapidly. The dark ignorance of the mind of an otherwise virtuous person is immediately dispelled."

From the foregoing, it is seen that Mahamantra can be recited by one and all at any point of time of the day or night and without observing any formalities.  Coming to a particular individual, which Mantra will suit him the best? Vishnu is the presiding God of Akasha (Sky), Parvati is the presiding Goddess of Fire, Sun or Fire is the presiding God of Vayu, Ganesh is the presiding God of Water and Bhagwan Shankar is the presiding God of the Earth. A person worships the God according to the abundance of one or the other constituent in one's body. If he has Akasha as the main constituent, he will worship Vishnu. On the other hand, if he has fire as his main constituent, he will worship Parvati and so on.

It is the Guru, who determines the suitable Mantra for his disciple. When one gets the Mantra from the Guru, then by doing Japa of that Mantra at the time specified by the Guru, the disciple attains the Purushottama.

"Without the grace of Sadguru, none can attain salvation. " — An Indian proverb

In this Kaliyuga, what is that Dharma by observing a little of which could a person get full result? This Dharma' - this Path, is that of 'Nama, which alone is capable of reaching one to the highest." In this context, it is also relevant to note what Lord Krishna told Arjuna : "O Partha, whoever sings my Name, either with respect or disdain, his name always remains in my heart." The Master elaborates on this note struck by the Lord : "How is it that even if one utters His Name in disdain, his name always remains in my heart."

The Master elaborates on this note struck by the Lord : "How is it that even if one utters His Name in disdain, the result is equally beneficient? Why should it not be so? Material strength is independent of all other forces. Material strength, without waiting for anyone's faith, respect or bhakti, exhibits its own power. Name also is like that power. The result of chanting the Name, comes of itself. If you dip your hand even disdainfully in nitric acid, will it not burn your hand?

If you take poison making light of it, will it not cause death? In the same way, whether you utter Name with respect or love or with disdain, it will be active and produce results. Just as a well is filled up if you go on dropping brick bats in it, similarly, one's heart is filled by constantly singing Name." "Sing the Name of Hari Sing the Name of Hari Sing the Name of Hari"

(B) Writings  

He who contemplates the Lord's Name is not cast into the womb" — Ravidas

Master has written a number of books wherein he has laid the stress on the efficacy of the Name in attaining the Supreme State of bliss, as is evident from the following extracts from different books:

Great Elixir (Maharasayan):
1.  "Listen. My Name is your support in the journey of life. Sing the Name. Today you are alive, but you will not be alive forever. A day will come when your senses will cease to function and life will leave corporeal frame, and the mortal remains will be either devoured by jackals or burnt to ashes.
If you do not obtain the means of support for the journey, then you are doomed. From this moment - sing the
Name; let your whole system utter the words 'Rama Rama' and 'Hari Hari'. This is the best means of leading you to the right path of life. Your wealth, your wife and children will not go with you. While there is still time, sing the Name and obtain what is most worth your while in life. Don't follow too many paths to the higher life, better stick to one - the singing of the Name - this will be the best of your attainments. You need not be proficient in all the scriptures."

Again, in this work, the Master has made it amply clear that the power of Name does not depend on the devotion or faith of the singer, as it has the inherent power to destroy sins, whether the singer has faith or not.

 2. The power of my Name does not come from your devotion. As the great fire destroys creation in the hour of dissolution, so does the Fire of my Name consume the sins accumulated through crores and crores of birth. Oh sinner' Here am I — waiting for you. Fear not."

In yet another exquisite poem written by the Master in this book:

He wakes upthe slumbering man and pursuades him to chant the name, if he wants to avoid terrible suffering at the time of death. His role appears to be that of the Hound of Heaven.

"Sleep No More, My Mind":

“Day after day death beats his drum"
"Sleep no mere, wake up pleasure-beguiled mind!
How long O fool, will thou revel in this world?
Death stands grim by the bed-side.
Believing that the body is the soul
Thou hast made the body thy all in all.
And rovest day by day like a maniac.
Even now thou thousand cries go up.
How long will thou lie senseless in delusion's sleep?
Thou hast obtained this body, desired of Gods.
As reward for strivings of a million lives.
Alas! thy days have passed away in vain.
Deep disgrace will await thee on thy last day.
The days Ogone by will not return
Though hundred times thou went to sacrifice thyself.
Yet there is time; chant the Lord's Name
That carries the essence of immortality

Streams Of Nectar (Sudhar Dhara)

In this marvellous book consisting of the essence of Vedas, Master has emphasised the efficacy of Name and has clarified that Name is synonymous with God and therefore, chanting of the Name shall certainly lead one to immortality. In the following poem, he has conveyed the message, that chanting of the Name not only leads to the conquest of death, but also to the realisation that all that exists in this world is God.

"Recite the Name, my mind!
and thou will find peace and conquer death.
From the Name has this universe arisen,
In the Name all objects find their support.
The Name objectifies itself into the world,
Ihe Name becomes all forms of life and moves
As man, woman, bird, beast, worm and insect
The Name in its myriad forms enjoys its sport
Manifesting itself as day and as night.
As half month and month and the six seasons
The name is all: it is the sun, the moon.
The planets: the Name is light and darkness.
The basis of all things is the Name,
It is river, hill and sea, tree and creeper.
Remember Rama, sing Rama, Rama.
And thou wilt attain bliss, о Sitaram!"

In another poem, the Master has categorically stated that it is possible to see the Lord face to face by simply chanting the Name.

" Not a poet's fancy but seeing face to face!
Surely, devotee will meet his Lord.
Unfortunate is the man who keeps away
Thinking it is all a figment of the brain.
How sweet to hear. Thou Lord! Thy servant I!"
As thou interest if thou art rid of pain.
Make a firm resolve to see Him face to face.
Without a doubt thou will see Him thus.
Thy heart strings are attuned to the loved Name,
Recite it constantly and move forward.
Even now my Lord appears before me.
Recite the Name and make it all in all.
with recitation expectation will arise.
And thou will look out for Him day by day.
He, thy life's joy will smilingly appear.
The Lord's servant Sitaram! Recite the Name!"

 Abhay Vani (Hope Abounding)

In this book, the Master assures that he will take full responsibility for those, who sing the Lord's name. While in the other books, he has been emphasising that the Lord in His infinite mercy will grant them immortality, if they sing His Name. In this book, he has given that assurance himself having realised that he and the Supreme Power were one. He has identified himself with the Almighty and has given the assurance directly. The veil has been rent asunder and we see the Master as Lord Himself.

1. "I and my father are one" — "Holy Bible"

The Name and I are not distinct, you know. To say the Name and to stay with me amount to the same thing. Say the Name unceasingly, and disease, sorrow, pain and distress will be dancing in your presence. Assuming form of bliss: in the great deluge Of bliss the mortal universe writ totally dissolve leaving no trace behind; everywhere you will see Myself who am all bliss.

Nam-Samkirtan is the smooth, straight and easy way. The lustre of My Name goes beyond the Vedas and Vedanta. They become adorable to the three worlds who say the Name constantly. Their grace can rescue numerous sinners and sufferers.

Neglect no more, time flies fast. Say the Name. Practise saying the Name continuously. So long as you can utter a syllable, don't give up saying the Name. Heedless of whether you are holy or unholy, ignoring whether you have reverence  and faith or not. say the name every moment. It is the Name Indeed that will fetch divine love. By silent repetition of the Name you will see Me face to face. Say the Name, say the Name, say the Name, Fear not Fear not Fear not"

In another passage in the aforesaid book, the Master has revealed that he has come down as Namevatar (Incarnation of Lord's Name):

"Dearest! Listen, Dearest Mine! To do away with all your pain I have come down as the Name. Say the Name and all your worries shall cease: I Will fill you, within and without, with light and delight. You will be thrilled every moment with My beautific touch, the world won’t flash upon your sight any longer, you will only see blissful Myself. I say on oath My name can quicken death itself."

(C) Writing The Name

The Master has also suggested one more method for preaching the Name by writing the Name of Rama, taking into account of the total. Each page has to contain 325 Names. The grand total has to be kept and each book when finished, shall be forwarded to Mahamilan Math for onward transmission to a temple, which has been built specially for the purpose, at Digsui, the Master's Guru's village. The Master has assured that whoever writes the Name of Rama in the manner suggested by him, shall certainly obtain whatever he desires. Whatever that desire may be, recovery from incurable disease, pleasures of the world, knowledge and bliss, or whatever else may be wanted by the writer. And of course, the Master never requires that the Name should be written with faith or devotion. Even when the Name is written without faith, the purpose of the writer shall be achieved.

The master has given the choice to utter any Name of the Lord, although, it is the Mahamantra which he especially prescribes. But when it comes to the writting of the Name, he insists on one and only one: the name of Rama, For the purpose of writing, no other form of Name will do. In this regard, the Master strictly follows the injunctions of the Shastras. In a booklet entitled, " Sri Sri Ramanama Likhan Mahima" "(The supreme efficacy of writing the Name of Rama), the Master has specified the form in which, it has to be written. Sri Rama Rama Rama Sri Rama Rama Rama Sri Rama Rama Rama  

How name leads to the final goal

In his "Kalir Path'- (the way in Kaliyuga), the Master observes as follows:
"Let us now discuss, how by simply chanting the Name, man can jmlify himself.

That out of word (Sabda) creation emerged is clearly mentioned in the Vedas. In the Shrutis, word (Sabda) has been called Prana-Spandan or tremor of life. It is from Sabda that all come. That Sabda Brahma, the Supreme, plays in the human body as Para in Muladhar (below the navel region), as Pasyanti at the navel, as Madhyama at the heart and as Vaikhari in the mouth. The key to the secret of creation is found in the words : 'I will be many, I will be born'. The Vaikhari word, inclined towards creation, moving in the direction of creation, builds up life in the world. Wandering from life to life through a cycle of births and deaths, when at last man is sick of torment of turning the mind outwards, longs to return to the centre of his being, then he has to adopt "Vak" or word in order to return. That is, the direction of shastras. So you chant the Name with word of the mouth, with the Vaikhari (Vak). When as a result of this chanting, your tongue and throat are gratified, this Vak or word arrives at the heart or Madhyama.

At this stage, the body shivers and shakes and numerous other symptoms appear.Gradually, Jyoti and Nad come, transcendental light and sound reveal themselves. When transcendental experiences of sound, touch, sight, taste and smell come, you grow indifferent to the sensuous appeal of the physical sound, touch, taste etc. With the blazing of red, blue, yellow, white and numerous other glaring lights within yourself, you find yourself immersed in a sea of bliss. Several hundred crores of Jyoti are there and several thousand crores of Nad.

No one can ever succeed in enumerating all of them. Rumbling of the cloud, the roar of the sea, the hum of  of bees, the droning of large black bees, the music of the flute, of the lute, of so many other stringed instruments, the sound of drum, of cymbal and so on. And many many other kinds of Nad are there. It is impossible to draw a complete list, 'Jai Guru' Nad, 'Guru Guru' Nad, 'So-ham' Nad, Om Nad, these are part of one's experience.
When Om Nad goes on continuously and unceasingly without a moment's pause, one has no power stop it or arrest its course. At the end, one loses onesell the Om Nad and is frozen in Samadhi.

Different paths to perfection

In the Master's scheme of things, chanting of Name has the top most priority, as it has the inherent power to grant salvation to each and every individual who chants the Name. Further, the Name can be chanted at any point of time, during the course of the day or night and with or without faith and in any state of mind or body. Such is the glory of Name. The next point that is to be addressed to, relates to ascertaining as to whether there is any other path to reach the sublime heights of spirituality, even in this degenerate age. The Master affirmed that there were other routes also. The details of those paths are indicated below:


"He who, has faith in the Guru Unto him comes Lord, the God He is renowned as a Bhakta in the three worlds" -Adigranth

The Master would not preach anything that he had not practised. According to him, one of the most effective methods leading to self relisation is a service to the Guru. As we have already seen, he was rendering unstinting service to his Guru and his family members in all possible ways. In later life, he was wearing his Guru's wooden sandals right on his chest, to indicate his love for his Guru. He was also willing to sacrifice everything to serve his Guru. If by nothing else, one can reach the goal by sheer devotion and service to his Guru.

Devotion To Parents

Apart from worship of Guru, devotion to parents is one. He worshipped his mother as a Goddess in human form. He used to go round her with folded hands and prostrate at her feet, thrice a day. He used to worship her and offer flowers at her feet. He used to dip her toe in water and drink this water which is known as "Charanamrita." The Master explained in his book 'Yugavani' that a person who worshipped his father and mother as the Lord of the universe and divine mother respectively, was not required to practise other spiritual discipline. His service to parents would lead him to the highest spiritual level. He was never tired of quoting the example of Pundarik of Pandarpur to show that to a person, who served his parents with devotion, God would come of His own accord. To this day the Lord is standing in the temple of Pandarpur, in the same state in which Pundarik had found him.

Path of Obeisance

One important message of the Master was that, by obeisance pure and simple, it would be possible for anyone to attain to the supreme height and he practised it in his daily life. He was very fond of quoting from Siinuf Bhagavatam the following lines:

"Sky, air, fire, water, earth, moon, sun and all other heavenly bodies, birds and beasts, worms and insects, the directions, trees, rivers - whatever is there, all, has to be regarded as the Body of God and to all should  true Bhakta the devotee bow."

This direction of Bhagavatam formed the basis or the rationale behind His cult of obeisance. He practised the abovementioned instructions of Bhagavata Purana scrupulously. Every morning, he bowed to the sun and then to the Tulasi plants. After that, he would visit each and every temple in the vicinity and bowed to the deity, next to his mother and to every other person, who was senior to him. Once he had an occasion to visit a jail at Burdwan and the first thing he did before entering the prison gate, was to pay his obeisance to the jail. He was lying prostrate before it, to the great astonishment of the officers. He did so, as the jail itself was God in one form. If by nothing else, by sheer obeisance one can attain Him. If we are not capable of any spiritual effort, we can surely adopt this method, as it is within our reach. The Master in his mercy has given this easiest formula for spiritual upliftment.

Path of Shastras

The Master prescribed Swadhyaya or the study of the scriptures as the other method. He had studied Shastras with great enthusiasm. He read the Vedas, Upanishads, Itihasas, Puranas and every other scripture that he could lay his hands on with one end in view - to realise the infinite through study and he achieved his purpose. He firmly believed that the study of Shastras in the true spirit, was capable by itself of granting God-realisation. Study of Shastras revealed ultimate truth to him. In a memorable speach delivered in Rama Nama Kshetram of Guntur, Andhra Pradesh, the Master said:

"Tired and sick of the ceaseless coming and going along the toilsome way of life, fatigued creatures have forever been running in quest of unalloyed joy of the bliss of the infinite. Things of the world cannot, of course, fetch the bliss of the infinite. They only lead from torment to torment - from anguish to anguish. By no worldly means whatsoever, can this bliss of the infinite, the ultimate, be attained. When one longs to return to the centre of one's being, one has to take recourse to the way of the Shastras. The Vedas, Vedanta, Upanishads, Sankhya, Patanjali, Tantras and Puranas of India have only told us about the way to the bliss of the infinite"

He could say so as he had known from his personal experience that the study of Shastras could lead to final fulfilment.

In another book, entitled, Varnashrama Viplava, or The upset in our social order, the Master writes:

"My Shastras, I do not know how to extol you. Yet, I declare categorically today that I love you with all my heart. I have not been privileged to follow you in toto, but the little of you I have observed, has gratified me. I have been immersed in the sea of bliss and have solemnly vowed that until I die, as long as my tongue can utter a syllable, I shall declare with all the emphasis at my command that the Shastras are true, the Shastras are infallible. One that will take refuge in the Shastras, the Lord, God Himself, shall receive him unto His bosom".

Yet again in his book, 'Kshepar Jhuli’, the Master writes:

"The words of the Shastras can never go wrong. It may even be possible for the sea to cross the shore. Mount Meru to move and for the Moon and the Sun to deflect from their orbit, but the words of the Shastras, can never - never - never go wrong. The way of the Shastras is the safe royal road, guarded by sentries. He who takes exclusively to this way, goes securely to the realm of that nameless, formeless King and Lord. The Shastras are true. The Shastras are very true. The Shastras are most iwfoundly true."

If by nothing else, exclusively by his study of the Shastras, the Master attained to his great heights and showed another path to us, to move towards the kingdom of God.

Path of Austerities.

Master was practising penance of all sorts, as laid down in the scriptures. The triple panance of body, mind and speech, he practised with great zeal. Worship of God, of the respectable and the wise. Worship of holy men and of teachers, purity, uprightness, non-violence and self restraint, which formed the bodily penance were practised by him. Similarly. Hit verbal penance, consisting of avoiding harsh words, speaking only the pleasant wholesome truth and reading the sacred texts, was a part of his daily routine. To these austerities, he added the penance of mind, consisting of the cultivation of peace of mind, gentleness, silence, self control and purity of spirit to such an extent, that he was able to visualise God in every creature and in every bit of creation. By his strict and continuous austerity, he attained the fulfilment.

In this context, it may be stated that it was astonishing to note that he was sitting in meditation for long hours, even when he was approaching the age of ninety years. He used to sit in meditation at the Bhagirathi Math in Uttar kashi from early morning, before sunrise, till about 10 PM in the night in one stretch and this went on from day after day for nearly six months. He was also observing 'MOUNA' (or SILENCE) for indefinite periods, sometimes it extended for a year or more and the maximum spell of Mouna was at Omkareswar, where his Mouna lasted for eithteen months at a stretch. He practised severe austerities and as a result, reached the supreme height of spiritual glory.

Since he had practised severe austerities and got excellent results, he preached this path to all those who had the inclination and the capacity to follow the same.

As a writer


The Master had a very sensitive mind and a poetic temperament ingrained in him. When he lost his father in 1912, he felt the pangs of bereavement. This incident brought him face to face with the stark realities of life and the problems of life, death and rebirth. In a brilliant essay written by him after the tragic incident, but published later a glimpse of his pain is reflected in the book, entitled, 'Pagaler Kheyal' or 'Moods of a maniac'. The extracts from the book are given below

"A year is gone. A year since I lost my father. I do not know, where and at whose house you may have been horn and whether, I may be privileged to meet you again in this life"

He continues his introspection as to why men are born at all on this earth ?

"Why do you come to this earth? How long does your novelty last? Since, in a moment, in a fraction of a moment, in less even than that, you get old, why do you come at all ?" Thereafter, he enquires as to whether there is any meaning in his coming to this world.

"Well, why do I come? Why should I come? Only to drift with the tide of time and toss and whirl in the sea of life?"

In another essay, entitled "Pain", which forms part of the Moods of Maniac, the Master writes:

"For Pleasure we crave, though pleasure never comes. For pleasure that is never to be found, we give our precious lives away. But look at pain, pain comes unsolicited. For pain we need not strive or pine. Pain needs no invocation. It comes of itself. Why cannot we hail pain, saying 'Come pain! I am prepared to meet thee'. We do not do so for the simple reason that pain is distressing. Therefore, we long for pleasure that is short-lived; whereas pain can bestow everlasting bliss".

After writing a series of philosophical and introspective essays. between the years 1912 and 1918, the Master blossomed into a writer.

As noted earlier, in 1924, he worte his exposition of Astavakra Samhita and 'Chokher Jole Mayer Pooja.' In 1926, he wrote his 'Maharasayan', which was published next year.

Thereafter, Master wrote about two hundred books, of which, about 160 have so far been published. The Master's writings can be broadly classified into three categories. In the first category comes the books relating to the glory of Name. 'Sri Sri Namamritam', Sri Sri Namamrita Lahiri, 'Sri Sri Namrasayan', Maharasayan' etc. are some of the books that fall under this category.

"O tongue, I will cut thee up in a hundred bits
If thou utterest not the Lord's Name" - Kabir

In one of his monumental works, 'Sri Sri Namamrita Lahari', published in eleven volumes with innumerable quotations in Sanskrit, taken from Shruti, Puranas and the Tantras, he has emphasised the efficacy of the chanting of the Name of the Lord, for attaining life Divine. A few extracts from this book will convey the message of the master in this regard:

There can be no doubt that one can gain all one's desires and can attain God by simply chanting the Name. It is very very true. Those, who have the ability, should, with body, mind and speech and with Bhakti, sing Nam. Those who have not that ability, may only repeat Ram Ram, Krishna Krishna, Hari Hari. Even they do not have to bother about either this life or next. Nam itself will take charge of their lives in this or the next world. You are crying on account of various shortages — shortage of food, shortage of money, shortage of clothes? Go on singing Nam, food will come to you without your asking for it and you will be able to feed thousands of people. Even if you do not pray for money, heaps of it will fall at your feet on its own. You do not have to bother about the lack of clothes, you yourself will be able to clothe innumerable people. Even if you give up everything, property and wealth will run after you to serve. I am not exaggerating Nam's capability. I am not exaggerating Nam's capability. I am not colouring my words. If you want to see actual proof. I can show it to you. Blow off the insignificant sorrows and disappointments of this world by the explosion of Nam and come along to that abode of eternal bliss. If there is anything to be desired in this world, it is to see Him face to face. Nam alone will make it possible for you to have that Darshan.

So - Sing Nam, Sing Nam, Sing Nam"

In yet another passage in this book, Master has stated that Kali has no power to come near those who constantly chant the Name of the Lord.

"Kali has no power to come near and not even try to approach those who constantly chant the names, Hari, Keshava, Govinda, Vasudeva, Jaganmaya etc. You have been born as a human being: you have a tongue which is the great instrument of chanting Nam, then why worry? Go on singing Nam, dancing and swinging. You are lying immersed in the great ocean of God; the playful God is dancing in front, rear, left and right of you. He is above and below you. He is dancing inside you and also outside, in every atom and electron of your body. You keep step with Him and dance and sing Nam. The curtain will disappear in front of your eyes. You will see that there is no world as such. Only Sri Bhagwan alone is dancing taking the form of the entire world. Then you will find Ananda and Ananda only Ananda.

In the second category of his books, come 'Sri Sri Gurupuja'.' Asrubadal', 'Bhakta Leela', 'Siva Vivaha', Dasya 'Madhur' etc. These plays emphasise the significance of spiritual values, like Guruseva. Sharanagati (or surrendering to the lord) and also other virtues that are conducive for leading a spiritual life.
By reading and watching these plays, when they are enacted, the minds of the viewers rise above the platform of mundane life and reach sublime heights.

The very purpose of writing these dramas, was to inculcate in the readers, all the noble virtues that are required to be cultivated for attaining freedom from human bondage. In Sri Sri Gurupuja, the glory of Guru has been beautifully described as follows:

" Guru himself is the Supreme Brahman.
Guru is the greatest treasure.
Guru is the greatest of all desirable things.
Guru is the most secure refuge.
Guru is the embodiment of the knowledge of Brahman.
Guru is the Supreme God
Guru is your helms-man for crossing this worldly ocean.
There is none greater than Guru.
He is the means to realise God.
And God Himself too is he."

Further, this drama also depicts an extraordinary service rendered by one of the disciples of Sri Ramanuja. On one occasion, Sri Ramanuja visited the house of Sri Varadacharya and his wife Lakshmi, who were his disciples, rather unexpectedly. When Ramanuja came to their cottage, Varadacharya had gone out for collecting alms. His wife, Lakshmi was alone at home and did not know how to serve her Guru, who had come to their cottage alongwith ten or twelve disciples, as there was nothing at home. Suddenly, she remembered that in their neighbourhood there was a rich merchant, who was coveting her, but she had been resisting his advances with great determination. She now found herself at cross roads. She had no option but to get the provisions from him for serving her Guru. So she went to him and then brought the required provisions, promising him that she will be at hit disposal after the departure of her Guru. After preparing the Bhog (food) for her Master, she served her Guru and others and obtained her Gurus, blessings. As promised, she went back to the merchant in the evening, alongwith the Prasad and Charanamrita (water that has washed the feet of Guru) for him. By the grace of her Guru, the moment the merchant took this Prasad, he became pure and sinless and suddenly, realised what a terrible sin he was about to commit. He repented and fell at her feet for her forgiveness This incident has been summarised most impressingty in the following verse:

"The woman, chaste, honest and devoted to her husband has rendered
Seva to her Gurudeva at the cost of her chastity.
Mahalakshmi has made Her advent on this earth.
Keeping Vaikuntha in darkness to teach the art of Guruseva.
Blessed am I for being your Guru.
From today this Sampradaya
Will be known as Sri Sampradaya in this world.
As long as the sun and the moon will shine in the sky.
The story of your Gurubhakti will be sung By millions and millions of voices.
Remembering your noble example.
Men and women will be freed from all sins."

To the third category, belong the books like, 'Brahmanusandhan' , 'Sri Sri Nada Leelamrita' etc., wherein, he has established his philosophy of Omkar. During his long periods of Sadhana, it was revealed to him, that Omkar was God; Omkar was life and everything came from Omkar. Life played in Omkar and ultimately dissolved in Omkar. There was nothing else than Omkar in the universe. Thus, he remained as a great protagonist of "Omkarvada" , and therefore, 'Omkarnath' was the was the fittest name for him.

Philosophy of Sri Sri Sitaramdas Omkarnath

The Master has emphatically stated that God is both personal as well as impersonal, with form and without form, determinate Saguna Brahma  that is Brahman with attributes and at the same time, indeterminate  - Nirguna Brahma, that is Brahman without any attributes, and that both aspects of Him are equally valid and valuable. The general impression among the seekers, that the realisation of the indeterminate (Nirguna Brahma) is a higher stage of experience than the vision of the determinate (Saguna Brahma), was not correct, and he pointed out that God and the Absolute, stood on an equal footing. On the strength of his own experience, he asserts that the vision of the personal God is not just a stepping stone to the attainmeni of the impersonal, the Absolute. For even after and during indeterminate realisation, visualisation is possible. The vision of God may follow as it did in his own case, the Nirvikalpa Samadhi.

In that case, what should be the object of the spiritual seeker? The immediate aim in the Master's opinion ought to be the direct vision of the Lord, the privilege of meeting God face to face and of exchanging words with Him. But this immediate aim should be followed by the ultimate realisation that all that exists, is God, that there is nothing on the Earth which is not God : The realisation of the fact that:  

"Vasudevam Sarvan Iti"

 that all is God and everything is God ought to be the ultimate aim of the seeker. We need not concern ourselves, as to how we should reach that ultimate state of illumination. Once the God is seen, the rest will be His responsibility. What is the ultimate truth? This is the question that the Master has been continually asking and answering in all his philosophical treatises. The final truth according to the Master is, Pranava. It is out of Pranava that creation springs, it is in Pranava that it rests and it is into Pranava that it will dissolve. Pranava is Nirguna as well as Saguna Brahman. II is both the Indeterminate Absolute and the Determinate personal God, To attain Omkar, one has to take at first to other forms of this Pranava, to Nama and to Mantra free from Pranava and then proceed stage by stage, until the height is reached and fitness to receive the quint-essential Pranava. The most striking point in the Master's exposition of the subject is that Pranava was not to be taken from without. It rises from within and fills the seeker with infinite bliss.

To sum up, Omkar is the Supreme Truth. This knowledge comes when the Sadhaka gains perfection. The Master arrived at this truth by his Sadhana. But he did not preach the philosophy of Pranava to the delusion of other Indian Philosophical systems. Earlier Acharyas had held  that Omkar was indicative of Brahman. But the Master says that Оmkar itself is Brahman. If one gains the Supreme Truth Omkar,  then Omkar takes possession of him and then all differences disappear.

However, the Master does not propagate this as a new philosophy. He only describes his own realisation, after prolonged Sadhana. He discovered this eternal truth and he felt that there was no point in adding a new philosophy to the existing SIX and in creating more confusion. His main purpose was to show the seekers a way to achieve the Truth and for that he preached "Nama", the Tarakbrahma Name :

"Hare Krishna Hare Krishna, Krishna Krishna Hare Hare
Hare Rama Hare Rama, Rama Rama Hare Hare "

By constantly reciting this Name, whether sitting or standing, walking or lying down, the Name arouses the Kundalini and Omkar Nada appears and leads the aspirant to the direct vision of the Lord and thereafter, the Lord Himself will show him that, "All that exists is He."


Though the Master was very much averse to publicity, yet there are authenticated records of the miracles, performed by him. He asked his disciples not to attribute any of these miracles, whether they belonged to material or spiritual spheres to him, as he was completely unaware of these Miracles and that either God or his Guru were responsible for their accurrence He was only their instrument. By nature, he was self-effacing.

Once a person brought his only son, who was suffering from double Pneumonia, to the feet of the Master and sought his help, as he was too poor for meeting the expenditure on his treatment and that Doctors also had told him that his child would not survive. Master asked him to recite the Name of the Lord and touched the child, which cured him, but brought the disease upon the Master. The child went home cured by the miraculous feat of the Master, but the Master was left lying in the bed for two weeks with double Pneumonia.

In another incident, a panel of eminent Doctors, who were either his disciples or admirers and who were regularly examining him, discovered in an X-ray, that the Master had large patches of T.B. in both the lungs. They had examined him two months earlier and had found that the lungs were clear. They could not understand as to how this disease could attack the Master so extensively, within two months. In their natural anxiety they advised him to take complete rest and prescribed appropriate drugs, to which the Master said:
"Can this treatment be postponed by one week?
During this week, I shall try to clear it myself by meditation. If in a week's time, you find that the disease still persists, you can start your treatment".
The Doctors agreed, but they were certain that no amount of meditation could cure T.B. A week later, the X-Ray showed that both the lungs were clear to the astonishment of these eminent physicians. All that they could say was that he was beyond their comprehension.
It was obvious that the Master had absorbed the disease of a disciple and he had cleared it by meditation.

In yet another incident, one of his disciples narrated that his wife was chronically ill and bed ridden for years, during which time, medical treatment had failed to help her and that she was on the brink of death. In a desperate effort, he went to the local village temple to pray. On the way he was intently thinking of the Master, perhaps for the first time, as all his efforts had failed. On reaching the temple he found that it was locked and that the priest was no where to be found. When he was helplessly crying at the temple door, someone touched him and when he opened his eyes, he saw the Master standing close by. The Master asked his disciple to take him to his house in the village. The disciple was extremely grateful to his Master for arriving in the nick of time to save his wife and led him to his village. On the way, there was a big lake and the disciple walked straight into the water and would have been drowned, had he not been saved by some villagers, who saw him walking into the lake so recklessly. He talked of his Master who was following him, but nobody could see him. His story of leading the Master to his village through the lake made others think that he had gone made. Everybody sympathized with him because of his wife's sickness and his own poverty and assumed that his distress had caused mental imbalance in him and took him to his residence. They were also amazed to find his wife standing outside the house, while a few minutes earlier she was unable to move from her bed. She was looking for a Sadhu, who, she said, had come into their house asking for alms, which she had given after getting up from her bed with great difficulty. Immediately afterwards, the Sadhu had left. She had never met him earlier, but her description of Sadhu was exactly like that of Master. But where had he gone? Having met both husband and the wife separately, the proof of his physical presence was unmistakable. As an irrefutable proof, the ailing woman had left her bed and appeared fully recovered. All of them were wondering about the powers of his Master, who was perhaps hundreds of miles away from them at that time.

In yet another case, a retired I.G. of Police has confirmed that he was suffering from Hernia for seven years and one day when the Master jokingly caught hold of his hand and gave a sudden jerk, his Hernia disappeared.

One of the most amazing incidents relates to the illness and death of Sri Padmalochan Mukherjee in the Medical College Hospital in Calcutta. Mrs. Mukherjee sent a wire to the Master, who was then at Benaras, asking him to go and see her husband in the hospital. The Master then went by air to Calcutta, but on going straight from the airport to the hospital, he was informed by the Matron that Mr. Mukherjee had died sometime back. The Master went to the bed of Mr. Padmalochan Mukherjee and sat silently with his hand on the dead man's chest. After sometime, the pulse and the heart beat returned. Padmalochan opened his eyes and said:
"Baba, I was being taken away when you arrived and stopped them. I thought it was only a dream, but when I opened my eyes I saw you sitting on my bed, Strange !".
All his relatives saw this miracle and the Matron tore up the death certificate and said:
"Baba is Christ reborn".
The principal of the College Dr. Sarvadhikary and some of the Professors of Medical College, became his disciples.

In yet another incident, three people came to see the Master at Howrah in a highly disturbed state of mind, and told him that while they were coming to him, they were chanting the Name of the Lord. On the way, they were attacked by several miscreants and they were beaten up. The Master enquired as to which parts of their bodies were affected by the beating. They showed their backs, but there were no marks of injury. Then he exposed his back and there were several severe lessions. It was therefore evident that he had taken the blows on himself and protected his devotees, who were chanting the Lord's Name while coming to him. The place where they were attacked, was three to four miles away from the Master's place of stay and he had not left the place.

Smt Aditi Devi [a related Grand daughter of Rabindranath Tagore], resident of Santiniketan, had written- 'we were staying at Boro Akhra, Nabadwip. where an elaborate Yagna was being conducted by Thakur [Omkarnathdev].... a large festival indeed.. on the 2nd day, Thakur was doing Paath [spiritual recital], and the Natmandir was filled with thousands of listeners... after about half an hour of recital, there was a flash of light, which moved over Thakur's face and torso from left to right. I thought that someone might be clicking a photo, but then I visualized an unworldly sight! Thakur's upper part was transformed into Four Armed Gauranga murti! I thought that it must be my illusion, and rubbed my eyes several times, but I saw the same Sight everytime! Whenever whenever I contemplate that Image, my hairs stand on end!

Once a devotee plucked branches of 'bel' flowers of his garden, and took the bunch to his Gurudev -Thakur Sitaramdas Omkarnathdev. He sprinkled water at every station, trying to keep it fresh. On reaching the asraam, he heard that Thakur was in 'mauna',and wouldn't meet devotees. He kept the flowers near Thakur's room,and kept weeping.He thought that why Thakur will not accept that flowers he had brought with care.The bunch got covered with sweets and garlands brought by other devotees. Thakur suddenly came out, removed the other items, took the bunch of 'bel' flowers, and went into His room again. such is Thakur's grace, He always responds to earnest call of devotees.

Bhadreswar Asram has a sweet history, which is love to repeat! At the beginning of Bhadreswar asram construction,the residents had received a news that Thakur would come next morning to do 'bheet-puja' [puja at the base for construction]..... they were all astonished, telephone facility wasnt there, and they didnot know what to arrange. After enqiring from others, they came to know that some sand, cement and bricks had to be bought. Money was scarce, and the shopkeeper said that there was no small sales, a full sack of cement was rather too costly. So, they gathered some cement and sand from a neighbour's construction-site, and few bricks from a brother's shop. When Thakur came next morning, they received Him with a smile- 'Baba, everything is ready'. Thakur observed the items with a smile and exclaimed- 'E to sob chorai maal!' ['oh!all these are stolen items.'] this humorous remark indicates the Omniscient swarup of our beloved Master...

Kinkar Sevananda, an intimate sevak of Sri Sri Thakur, has encountered many divine incidents while accompanying Thakur. Here is a recollection from his early days- Sevanandaji was returning to his village after seeing Thakur. A senior neighbour, Aditya De scolded him, telling him not to go to saints. these sadhus are frauds. Kirtan groups are like flock of jackals, shouting behind the leader.. etc etc.. Sevanandaji was very much hurt. Later, when Sevanandaji told Thakur about this ridicule, Thakur started laughing aloud. Thakur instructed him to send 'Abhay vani', 'Sudhar dhara' and some books through parcel to the address of Aditya De. Then started Thakur's invisible leela. Aditya De used to remain in a pensive mood, he once 'saw' Thakur playing sitar,. once he dreamt that Thakur is coming in a bullock cart, and took him in the cart when he offered pranam. Just few days after this dream, it all came true. He saw Thakur coming in a cart.. the same scene of the dream. Thakur called him and took him in the cart. Aditya De prayed for diksha, and his wish was fulfilled on that day itself~!

Smt. Navaneeta Devsen, well-known professor at the Jadavpur university and a writer, has given a thrilling account of how Sitarambrought her father, the renowned poet Naren Dev, from the jaws of death in the article 'Karuna tomar kon path diye' (To how many paths does your compassion extend!) in 'Desh' journal: "At that time my father was eighty-one years of age. Suddenly he got a stroke of coronary plus cerebral thrombosis. My father's blood sugar was also quite high; he was lying inert in coma for twelve full days. The left side of the body had been paralyzed; the left hand had been numbed. There was no possibility of survival. There was an oxygen tube in the nose, glucose was being pumped up through the hand and there was one more needle for some other medicine. The Fowler's bed made of iron had been ordered. Two senior nurses had been posted on duty for day and night. I flew from Delhi and reached. Everybody was quite sad at heart. Just then Sitaramdas Omkarnath, who was like a sannyasi- friend of my father, came to know that my father was on deathbed. The author of 'Nirakshar' and a childhood friend of my father Charandas Ghosh was a classmate of Sitaram - it was through him that he knew my father. Hearing of my father's illness, one day Sitaram came to see him. Thakur Sitaramdas Omkarnath was always surrounded by Ram Naam. So when he came to the hospital, a group of disciples who sang Naam Samkirtan followed him. I, who am a great sinner, heard the Samkirtan and ran; I entreated: "Thakur! Though my father is unconscious, he must be conscious somewhere deep down, but if he hears Hari Naam there is a possibility he might die from fear. One hears; in order to recover from disease it is extremely necessary to have the self-confidence to fight the disease and live. If my father hears Hari Naam he will think his time is up. Therefore please don't stop the struggle that is in him. Stop Naam Kirtan!" Omkarnath Thakur smiled and said, "Let the singing of Naam go on down there. Come, I shall come up alone." My father's eyes were closed. The doors and windows were closed! It was summer. Eleven in the morning! One electric bulb was on. The quarrelsome nurse wasn't allowing anyone in: 'Visitors not allowed.' We requested the nurse to go out - she refused! She had already warned, "Until the doctor comes you cannot feed the patient any prasad etc." She was scared seeing the sadhu baba. She probably thought; 'Now he will perform some mantra tantra and get the patient to drink the washing off his feet and do such other (ridiculous) things.' Sitaram went to my father and bent down. He fondly caressed his forehead and called out, "Naren! Naren! Naren! What's the matter, brother?" The eyes that had been closed for twelve long days suddenly showed signs of animation -the eyelids trembled. My mother, my aunt, the nurse and I looked on nonplussed -my father had opened his eyes and he was looking at us. Red, blazing eyes -red as blood! As such there was no focus in the direction of his sight; even then he looked at Omkarnath who stood on the side. "How are you brother?" asked Omkarnath, laughing and in tones of notorious mongering. What a surprise! My father's lips moved. He said casually but in indistinct tones, "I am exactly the way you have kept me. How else, I say?" Omkarnath broke into laughter, "Ah! Back to your pranks? Not now! When you get well and stand up I will check you out!" My father became quiet. Sitaram consoled me: "Don't worry! Your father will get up after three or four days." Then, offering a namaskara, he went away. Hari Naam Samkirtan assumed a greater momentum.

 THAKUR'S Grace always dispelled the queries of sincere aspirants, and drenched the searching souls with eternal Nectar. Prof Amalendu Bhusan Bhattacharya, scientist of Delhi IIT, went to a religious gathering at Panchsheel Park, where Thakur Sitaramdas Omkarnath was giving Darsan to numerous devotees. Prof Bhattacharya went there as a critic, and not as an admirer. But on seeing Thakur, he felt an inner change, and thought that he had been waiting for Thakur throughout his life. When he went near Thakur, Thakur wrote on a piece of paper- 'Gurudev is acceptin you'. Later,at Hrisikes, he heard that Thakur was narrating different aspects of spiritual pursuit, including Naad upasana. The concept of Anahata Naad [spontaneous divine Sound] was absolutely weird to the Physics Scientist. Being an established researcher in Sound, the physicist was a bit annoyed at the 'unscientific' concept of inner music. Suddenly, the platform of his scientific studies was shaken by a strange experience, he started hearing 'hare krishna' mahamantra in various tunes. Prof Amalendu Bhusan Bhattacharya had written- 'I don't have the capacity to describe the melody of that Divine Sound. Each line was perfect and impressive and articulate.. each sound seemed to be a wave of the Eternal ocean of universe. All the sounds which I have heard till date seemed distorted and dry. the sounds of the world are connected with external ear and intellect, the Anahata Naad is connected with inner consciousness.'

Thakur Sitaramdas Omkarnath had revealed His swarup to devotees and disciples on several occassions, most of which are hidden in the womb of Time. But some incidents have been revealed, and these drops of nectar help us to contemplate our Master's Identity. It helps us to relish the priviledge of having Lord as our eternal Guru... Once, Thakur went to the residential village of Kinkar Pranabananda.. crowd had gathered for Thakur's darsan. Thakur continued to render blessings till late night. Thereafter, everyone went to sleep. Only Pranabanandaji was awake. Thakur took a lantern and started to supervise, who was sleeping where, whether everyone had got proper opportunity to rest etc. When Thakur saw that Pranabananda was awake, He pulled him to a desolate corner. Thakur stood in front of His disciple, and Pranabananda visualized: the Four-Armed LORD is standing with Shanka Chakra Gada Padma. Pranabananda remined engrossed in this vision for quite sometime. The rest of the night was spent sleeplessly, and a strange gesture was noticed from next morning. Pranabananda was hugging every person he met, and was kissing everyone indiscriminately [because he was seeing Lord in all creations]- 'jotro jotro netro pore, totro totro Krishno sfure'. Thakur heard this, called Pranabananda, and said 'ohh.. have u lost control over yourself?' Thakur held Pranabananda's hair lovingly and shook his head. The Mahabhava was hidden, and Pranabanandaji was normalized.

Sri Madhav Swamiji, used to recollect, " I had the duty of cooking prasada everyday. As there was no fixed number of visitors and devotees, adequate quantity would be prepared. So,often the excess food had to be discarded into the Ganga. Oneday, Baba saw this and exclaimed-'so much food is wasted!' I said-' Baba , there is no other way. what to do?' Baba replied softly- ' do one thing. Everyday, ask me beforehand how many persons are going to come. Then cook accordingly.' Henceforth, I would ask Baba before cooking, and his prediction would be accurate. There was no excess or shortage thereafter."

It has been reported by Sri Rai Saheb Murarilal Adhikary, a retired Superintendent of Police and the author of a valuable book, " Vaishnava-Dig-Darshani", a treatise on Vaishnav philosophy, that on 2nd day of November. 1947, his wife asked him to find out the location and address of Dumurdaha Ashram. She told him that while she was circumambulating the Tulasi plant after having completed her daily worhsip. she saw a Sanyasi standing behind her, who was lame of a leg with matted hair and held a stick in one hand. When she asked him as to who he was, he replied with a gentle smile :

"Mother, my name in the previous ashram was Prabodh Chandra Chottopadhyay, my present name is Sitaramdas Omkarnath, my Ashram is at Dumurdaha. You will meet me again when you chant the Name in the evening".

With these words he left. That evening he did attend the Nama-Sarnkirtan. After the chanting was over, he gave detailed information about himself and left the place, after assuring them that he would visit them again. He visited them daily and joined in their Naam-Samkirtan.

It was later learnt that the Master was far away in Deccan (in South India), at least hundreds of miles away at that time.
There has been several such incidents where the Master appearing before his devotees or disciples, whenever they were either in distress and praying to him for help, or wherever Naam-Samkirtan was taking place.

The above mentioned miracles wherein the dead have been raised and the diseased have been cured, pale into insignificance, when it is seen that the master literally took the mind of the disciple into his hand, which was fully absorbed in the sensual pleasure of this world, at the time of initiation  and turned it inwards and gradually led him into the deepest recesses of his heart, wherein lies the Kingdom of God.  That was his greatest miracle, as it granted eternal bliss, whereas other miracles were transitory in nature and yielded temporary results.

However, these miracles also have their value, as they tend to create faith in the Master, which is the first condition for assimilating his message which has the capacity to emancipate the bound souls.

Universal love

His universal approach towards all men and women of the world is based on his realisation that the Lord pervades the entire Universe and that I is in all and He is all. That was the reason of his love for the entire Creation and his heart was large enough to accommodate everyone and anything that existed in this world. In his Maharasayan or the Great Elixir, he identified himself with the Supreme Truth and declared that he alone existed and nothing else and nobody else. This itself showed that he had riched the stage of Ultimate Reality, which formed the basis of his love. The following extract from Maharasayan clearly bears it out:

“I am Chirst, I am Christian; I am Mohamed, I am the Muslim; I am Brahmana and I am Chandala; I am God and I am the Devil; I am the sinner and I am the virtuous; I am the wise man as well as the dunce; I am the disciple as well as the Guru; It is I that listen and I that speak; I am certitude and I am doubt; I am Heaven and I am Hell; I am darkness and I am light; I am Yoga and I am Bhoga; I am Freedom and I am Bondage; I am everything. Look, look, look close, I am there in every atom, in every molecule. How can you bear grudge or hatred against anybody? I am all; there is nothing which is not myself. I alone was in the past; I alone am in the present; I alone shall be in the future. Whomsoever you envy, you envy me, in this vast universe, it is I alone, who exist”

 His method of distributing love, was giving 'Name' which is God Himself and God is nothing but love. He welcomed all irrespective of cast, nationality or station in life and would give a warm place in his heart, which was large enough to accommodate everyone. He did not turn away anyone who was in difficulty, as he must relieve his distress. Even a thief or a murderer received his kindness. He was never tired of asserting that he has come more for the sake of the fallen than for the good. In fact, he used to bestow maximum attention on such persons, who had violated all the norms of moral laws. If people could not come to him to get their share of love, he would go to them to give it. In order to distribute his love as widely as possible, he would move about like a Hurricane from place to place, taking the 'Name' to every door step. 

A couple who were his disciples, came from Holland to see him  when he was seriously ill at Srirangam. When he heard of their arrival, he asked his disciples to carry him to the gate, as he was unable to walk. The couple were overjoyed and fell at his feet. He enquired of them as to what they had brought for him. They were embarrassed and the Master said in English

"Say love. We have brought love for you.
This is your greatest gift to your Guru.”

It was obvious that their love for Guru had brought them from their hometown in Netherlands to Srirangam in India. The Master immediately composed a song and recited it in Bengali. The poem when  translated into
English reads:

” I love because I must love.
I know not why 1 love.
Love is all Japa and Тара,
Love is real Sadhana"

It is well known that even in the parents love for their child, there is an element of selfishness, as they expect some return, but the Master's love was totally unselfish and he asked for nothing in return for his love.

 He was constantly urging everyone to cultivate love for God and for their Guru. This love does not ask for any return or reward or recognition.

This type of love reminds one of the incident in the life of Rabia Vasria. Rabia Vasria was regarded as a Sufi of the first order. Her chroniclers write that one day she left the house in such a state that in one hand she held a Cauldron of fire and in the other, a vessel of water. People asked her where She was going. She answered :

"By this fire I want to burn Heaven. and by this water I want to extinguish the blaze of Hell, so that, both may be destroyed and people worship God for the sake of God and not for the reward of Heaven or for the fear of Hell"

The breadth of vision of the Master was such that he could not make any distinction between a Hindu and a Muslim, a Christian and a Buddhist. They were all the creation of God and the same God, call Him by whatever name you like, was present in all of them. It was a quality in a person that counted and not the religion which he followed. So all people, whether they were Hindus, Muslims, Christians, Buddhists or even Atheists, flocked to him and found refuge with him. In modem times, he was the greatest unifier of people of all sects. He was keen to integrate all the religions of the world. In the result, he had risen above all religions and was practising and preaching universal love.

Interaction with contemporary saints

During his life-time, the Master met a large number of contemporary Saints, which resulted in mutual respect and reverence for each other. A few such instances are given below:

H. H. Swami Chidanandaji Maharaj

During the Durga Puja in Rishikesh in the year 1972, the Master invited all the heads and the inmates of the many Ashrams for taking part in Mother's Puja. Sri Chidananda Swami readily agreed to come to the Ashram on the morning of the Ashtami Puja. As the Swamiji came near the Master, he fell flat on the ground in Sashtanga Pranam to him. The latter raised him and held him in a deep loving embrace. Thereafter, whenever and wherever these two saints met, they evinced same love and affection. In his homage to the Master, Swami Chidananda writes:

"The scriptures had declared clearly that in the iron age (that is Kali Yuga, the only resort is the Divine Name of the Almighty. The great Gauranga Mahaprabhu (Sri Krishna Chaitanya) came in order to spread, broad, cast, propagate and establish this Yuga-Dharma. After several centuries. Babaji has now come to revive and give a fillip to this all important saving and liberating work, commenced by Gauranga Mahaprabhu. If he were described by the appellation of 'Nam-avatara' -  this would be no exaggeration, but would indeed be fit and appropriate. Beloved Babaji is verily Namavatara. His entire life and personality is a radiant example and expression of Namabhakti and Nama-shakti. I bow down in silent reverence and love at his holy feet, I deem it a very great privilege and a matter of greater joy to write these few lines as my tribute to hit divine personality."

Anandamoyee Maa
With Anandamoyee Maa the Master had a very special and sweet relationship. She used to call him 'Father' (Baba) and he used to call her 'Mother' (Maa). It was a pleasant experience to watch these two saints sitting together and talking to each other. If Baba were at Rishikesh and Maa at Dehradun or Kankhal, Baba would invariably go to visit her. When he was questioned as to why he always went to Maa and she never came to him, he would say :
" A son always goes to his mother; he does not wait for his mother to come to him."

When Maa Anandamoyee fell seriously ill in June 1982 at Dehradun and Baba was at Kanyakumari, a Telegram was received by him informing him of Maa's illness. Baba, who was himself very sick, left immediately by car for Trivandrum where he caught the flight for Bombay and then took another flight to Delhi and from there he went to Dehradun by car. When he reached the place where Maa was staying. Baba got the room emptied and asked his disciples to recite 'Omkar' They recited for half an hour. Baba said that in Maa's Chinmayee state, only 'Omkar' would apply to her. Master's love for Maa was so great that even when he was very sick, he undertook the extremely long and tiresome journey.

Mahesh Yogi

The Master invited Sri Mahesh Yogi to a conference of great saints in  India at Kurukshetra for devising means to bring about unity amongst of various religious fractions of the Sanatan Dharma. In the afternoon the world famous Mahesh Yogi arrived. Baba wanted him to sit on his bed. But he would not and wanted to sit on the ground. But Master would not allow him to take such a lowly position. Finally, he sat on a chair, holding Baba's hand and hearing Name and after sometime appeared as if he was melting in love and bbakti.

On another occasion, Sri Mahesh Yogi invited the Master to open the international conference he was holding in his Ashram at Rishikesh, on the Vedasand Science. When the Master reached Mahesh Yogi's Ashram, he was most cordially received.

In his inaugural speech, the Master stated that the Vedas had come out of the mouth of God and everything that the Vedas said was truth and that there was nothing beyond the Vedas. So modern science was also a part of the Vedas, particularly, the Atharva Veda. Mahesh Yogi also spoke in support of what the Master had said. He also stressed that everything that science taught, could be found in the Vedas, providing competent person learned both in the Vedas and in Science was interested in looking for it.

 Pit Vilayat Inayat Khan

Sri Vilayat Inayat Khan, the head of Sufi sect has thousands of followers all over the world, including Europe, Africa, America and India. Sri Vilayat came to India with nearly a hundred of his disciples. His chief purpose was to meet the Master. On the day of the solar eclipse, Sri Vilayat and his disciples spent practically the whole day with Baba. During the eclipse itself, all the assembled people, including Baba, sat in meditation. Then there was some discussion with Baba and he replied to the questions raised by them. In course ol these proceedings, Baba held Sri Vilayat close to himself and said that "Sri Vilayat and he were the same soul." Sri Vilayat was so moved by this gesture that he bowed his head at Baba's feet. In his tribute to the Master Sri Vilayat Inayat Khan has written:

"I will never forget the impression of this magnificent being, his body lapsing in shreds, while the power coming through him was that of a king. In fact, in my estimation he was embodying at that moment the office of what we, in our Sufi law, call the Qutub, the pinnacle of hierarchy of the incarnated Masters on the planet at that moment in history. He conferred upon me what I consider as a precious jewel, a transcendental Mantram and invested me with the charge of continuing the tradition that he represented in the West. In view of the enormous universal compass of the message of Hazrat Inayat Khan, I think of this in terms of what one of our great Sufi predecessors, Prince Darashiku called Majmua-al-Baherein, the merging of the oceans."

Acharya Sushil Kumar Jain

Acharya Sushil Kumar Jain, President, Acharya Sushil Ashram, one of the eminent contemporary saints of Jainism, met Baba in Delhi and saw the unusual glow on his face, which lighted up further, when he bowed before him in reverence. The Master immediately said referring to him that he was out of the ordinary. Baba then clasped his head in hand and blessed him profusely.
It was an experience that he could never forget. In his homage to Master he writes:

"He was a realised soul in the true sence. His touch was divine and emanated charging vibrations to all those having receptivity. Such souls  constantly having an ecstatic joy, immersed in the sea of consciousness, are rare. Achievement of self realisation is one thing, but when that blessed soul is endowed to impart this power to other evolving souls, it is n remarkable thing."

H. H. Dalai Lama

One of the most historical meetings in the spiritual world took place between H. H. Dalai Lama and the Master. Both were keen to meet each other and when they met, it appeared as if it were a meeting of the great brotherhood of saints. Af
ter exchanging views, they parted full of love and respect for each other. H. H. Dalai Lama was requested by his high officials, not to go to meet Baba, because of his own status of an incarnation and king. But he ignored their advice and said : "Baba is the older man and a great Sadhu. It's my duty to go to him." This was the test of the spiritual greatness of H. H.

In his tribute to the Master. H. H. Dalai Lama records:

"I was very happy to meet with Baba Omkamath. I was impressed with his spiritual experience as well as his physical appearance, which reminds me of the Indian Siddhas of the past. Since Buddhism came to Tibet from India, which we consider as Aryabhumi, even as a child, I had been interested in studying the images of these Indian Siddhas in paintings. There were for example many paintings of Indian Siddhas at Tibet, like those  great Indian Siddhas. I used to be very fond of this.
I benefited from the spiritual exchange we were able to have then. He was deeply concerned about the tragic situation of Tibet and recognised deep spiritual relevance of the Tibetan people's just struggle. During that memorable meeting, Baba gave me a white woollen mat, which I still use."

Jaiguru sampradaya

 In 1973, the Master resolved to form a new sect after his own idea of Divine Life and established Akhil Bharat Jaiguru Sampradaya. It is a school of religious association without any sectarian view, without any critical review of any sect or path followed by other religious sects. Even though he was rooted in Sanatana Dharma, to him, Christians, Muslims and others of non-Hindu faith were all equal and he cordially welcomed them. In reverence, he used to prostrate before Mosques and Churches alike. To the Master, religion was fundamentally the relationship between one's soul and God. His school of thought was constantly making attempts to keep one at the highest altitude of revelation, through chanting of the Name of God.

 He was extremely busy in taking the Name to every door step throughout the length and breadth of India and was spreading Name in all directions, when he was not undertaking Chaturmasya. During Chaturmasya, from about 15th July to 15th November every year,  there used to be a programme of spreading Nam-Samkirtan from one centre. He was also utilising the period of Mouna (or Silence) for writing voluminous literature on the efficacy of Name and other aspects of religion and philosophy. He also undertook a number of organisational activities for the purpose of spreading the Name.

This Sampradaya has many branches all over India, from Uttar Kashi in north to Kanyakumari in south and Puri in east to Dwaraka in west, covering the entire length and breadth of India. The primary purpose of establishing these Ashrams was to spread the message of Nam-Samkirtan to each and every corner of India. As most of his disciples were spread all over India, it would not be possible for all of them to come to Calcutta. Therefore, in order to enable them to have access to Master's message, he established these Ashrams. Worship of deities, reading of scriptures and Nam- Samkirtan formed the part of the daily routine in each Ashram. Besides, at his instance, a large number of religious magazines were introduced, viz. 'Devjan', 'Jai Guru', 'Bharat Nari' in Bengali and 'The Mother' in English,.'Pranab Parijat' in Sanskrit, 'Paramanand' , 'Param Katha' in both English and Hindi and the like. A separate organisation for boys and youths was also set up by him. For women he encouraged participation in Satiin Sati Sangha. Besides, he  also established a centre for study of Vedas and its propagation at Calcutta.

The administrative headquarters and the largest Ashram of the Jaiguru Sampradaya is the Mahamilan Math at Calcutta, which works as the nerve centre and looks after the day to day administration of all the activities of the Sampradaya, which include, running of the Ashrams, publishing books of the Master, overseeing all the activities of the educational centres and the publication of magazines etc. It is run by a Board of Trustees, appointed by the Master, who are earnestly and sincerely carrying on to this day the directives of the Master.

Back to the source

Life was never a bed of roses for the Master. From his childhood he had to face innumerable difficulties. Pain, disease and bereavements came in quick succession. He faced them heroically by placing his entire trust in God. Notwithstanding all the sorrows, he never forgot the goal of God-realisation even for a moment. He pursued his Sadhana relentlessly and attained tlm direct vision of the Lord and received His command for spreading His Name far and wide. He plunged into his mission with his heart and soul. He was not content with obtaining the nectar of Name for himself. He was keen in distributing the essence of immortality to one and all, to all those who were interested and those who were indifferent.
By constant catering to the material and spiritual needs of hundreds of thousands of his disciples over a long period of forty five years, his health broke down under its strain. Even when he was terminally ill in 1982. thousands of his disciples were flocking to meet him. Even then he refused none. He was listening to their problems and was trying to solve them. It was evident that he was shedding his life-blood for them. His physical form was weakened. There was hardly any strength in his body. He was reduced the skeleton. The unprecedented strain at last took its toll. He was immobilised. 

At that juncture, Doctors advised that he should be insulated from the crowds, as his condition was very critical. Thereafter, he was given oxygen. Even at that point of time, he was keen to listen to the Naam-Samkirtan and asked his disciples to continue with the chanting of the Name, sitting by his side.

At last, on 6th of december 1982 at 1:29 A.M., he uttered the most the most sacred syllable of Vedas, AUM, thrice and shed his mortal coil and reached his immortal abode.

By constant catering to the material and spiritual needs of hundreds of thousands of his disciples over a long period of forty-five years, his health broke down under its strain. Even when he was terminally ill in 1982, thousands of his disciples were flocking to meet him.

Even then he refused none. He was listening to their problems and was trying to solve them. It was evident that he was shedding his life-blood for them. His physical form was weakened. There was hardly any strength in his body. He was reduced to a skeleton. The unprecedented strain at last took its toll. He was immobilized. At that juncture, Doctors advised that he should be insulated from the crowds, as his condition was very critical. Thereafter, he was given oxygen. Even at that point of time, he was keen to listen to the Nam-Samkirtan and asked his disciples to continue with the chanting of the Name, sitting by his side.
At last, on 6th December, 1982 at 1.29 A.M., he uttered the most sacred syllable of Vedas "Om", thrice and shed his mortal coil and reached his immortal abode.


[Translated by Dr. Srikumar Banerjee. M.A., B . L. Ph.D]
by Sri Sitaramdas Omkarnath

On Friday, the 23rd January 1976, the morning hours through 8 A.M. –11 A.M. in the eastern veranda of newly constructed temple at Mahamilan Math, Kolkata, Sri Sri Sitaramdas Omkarnath, through a discourse meant for select devotees, imparted the knowledge concerning the ultimate truth. Those who had come to receive this enlightening discourse had observed a fast on the previous night, as advised by Sri Gurudeva, and assembled at Mahamilan Math, having ceremonially bathed in the Ganges before the dawn on the ghat adjacent to the Bhavatarini (Kali) temple at Dakshineshwara (in the precincts of which Sri Ramakrishna spent the major part of his life). They had concluded their morning sandhya ritual and performed japa and with a pure mind and utmost faith, they imbibed the invaluable sermon.

This discourse on the ultimate truth and the bestowal of Brahma Jnana is indeed unprecedented divine benediction of Sri Gurudeva.

BRAHMA UPADESH - Discourse Pertaining To The Ultimate Truth

Translated into English by Raj Supe.

Sri Sri Thakur:
Gurur Brahma Gurur Vishnu Gurur Devo Maheshwarah
Gurureva Param Brahma Tasmai Sri Gurave Namah
Ajnana Timir Andhasya Jnanajan Shalakaya
Chakshurunmilitam Yen Tasmai Sri Guruve Namah
Akhanda Mandalakaram Vyapta Yen Characharam
Tatpadam Darshitam Yen Tasmai Sri Gurave Namah
Mannathah Sri Jagannatho Madguru Sri Jagadguru

Madatma Sarvabhutatma Tasmai Sri Gurave Namah

 I am Thine, I am Thine; I am Thine!
O Beloved, I am Thine.
Thou art mine, Thou art mine, Thou art mine!
O Lord, Thou art indeed mine.
I am Thine, I am Thine; I am Thine!
O Beloved, I am Thine.
Thou art mine, Thou art mine; Thou art mine!
O Lord, Thou art indeed mine.
I am Thine, I am Thine; I am Thine!
O Beloved, I am Thine.
Thou art mine, Thou art mine; Thou art mine!
O Lord, Thou art indeed mine.

There are two essential components in this sharanagati (surrender unto the Lord), one is “I” and the other is “Thou” (“I” and “You”); of these a two words “I” and “You”, we make use of “I” more often, it’s “I” we have been using and are presently using too. The first question is this: Who is this “I”? My book, my house, my wife, my son and “I”— all these are not quite the same.

Dehohmiti ya buddhirvidya sa prakirtita
Naham dehaschidatmeti buddhirviddyeti kirtita 

‘I am this body’– such knowledge is indeed avidya (ignorance) and ‘I am not this body, I am chidaatma (Atman of the nature of wisdom), such awareness is verily knowledge. Who am I? Where am I? What is my body — my nose, ear, eye, hand and leg? If these are different from me, then who am I?

Now, it’s like this. You can arrive at the truth of any premise through three means; first through direct perception, next comes logical deduction or inference and the third way to ascertain the truth is through scriptural tenet. Direct perception means something that you can see in front of you; logical deduction or inference means arriving at the truth by subscribing to a principle or belief though the object is not directly in evidence. And scriptural tenet means something that has been declared by holy men or written in sacred texts.

Despite probing from the tip of the hair on the head down to the toe we haven’t succeeded in determining which part of the body can be really called ‘I’— that’s how little our ability is!
Four or five hours of sleep are mandatory for us. During this hour of sleep, we are neither aware of the worldly existence, nor home nor wife. If we are the body: who is its lord? There are three states of existence: jagrita (wakefulness), swapna (dream) and sushupti (deep sleep). You see things in dream. And when you wake up in the morning, you ask: Who it was displaying the things of wakeful existence in the realm of dream?

It was such deep sleep that you could hardly say whether it was dawn or dusk, but there was surely a witness who recalled the things from the dream.

‘I shall only believe that which I can directly see, if I can’t directly perceive it with my own eyes, I shall not believe in it’—very well said, but you cannot even see your own eyes; are you a blind fool then? Even so, you are able to see in the mirror that you possess eyes. One can infer fire from the evidence of smoke. ‘Parvato vahnimaan dhumaat.’ However, despite the fact smoke blows during winter, there’s no fire. Hence it is impossible to arrive at “I” and “mine” through direct perception or inference.

God is indeed performing His divine play within us, sometimes He reveals Himself within, in the inner recesses of our hearts – this is an ultimate truth – there’s an assertion in the Upanishads:

Naam-rupa-vinirmuktam yasmin santishtate jagat
Tamahuh pravantin kechinmayameke param tvanun 

That in which this world free in all aspects from Naam (Name) and Rupa (Form) abides, some call it ‘Prakriti’, some call it ‘Maya’ and some others designate it as ‘Anu’ (Paramanu).

Kechittam tapa ityahustamah kechijadam pare
Jnanam maya prakritim pradhanaschha shaktimpyajam 

It is variously known as Tama, Jada, Jnana, Maya, Pradhana, Prakriti, Shakti or Aja.

Sa kalah paramanurve yo bhukte paramanutam
Satovisheshbhuga yastu sa kalah paramo mahan 

When God’s potency exists in the form of paramanu (atomic aspect), then it is expressed in the form of paramanu shabda or Atomic Sound, and when this potency is in undifferentiated and universal form, it is expressed by God in param mahan shabda or Supremely Great Sound. In fact, epithets such as Prakriti, Tama, Jada, Jnana, Maaya, Pradhana, Shakti, Aja and Kaal are none other than Paramanu.

That which is proclaimed in the Shrutis as Akasha (Ether), it is indeed the cause of entire manifestation of this world, characterized by Naam and Rupa. That station in which this Naam and Rupa inhere is indeed Amrita (Immortal Essence), it is Atman (Soul).

Bahusyaam prajaayey iti: 'I shall become manifest, I shall become many'. I shall perform the Divine Play – I am One, I shall be many! It is from His desire to become many that this spectacular world was created.

Every human being has three types of bodies viz. gross body, subtle body and the causal body. The panchamahabhutas (five elements) viz. ether, wind, earth, water and fire have combined to give rise to the gross body; just as the cloud predominantly contains the element water and desert predominantly contains the element fire, in the same way individual bodies of human beings contain one element predominantly.

The deity presiding over ether is Vishnu; Maheshwari is the goddess ruling fire; the presiding deity of wind is Surya; Ganesha presides over water and Bhagawan Shankar over the earth. Those who have ether as the principal element in their bodies will be devotees of Vishnu, in the same way those with fire will be devotees of Maheshwari, those with wind of Surya, those with water of Ganesha and those with earth of lord Shiva.

Now the question is how do these five elements blend? Ether, wind, earth, water and fire –these five are the panchamahabhutas – of each of these five make equal halves, with that we have two portions of each. Now, set aside one half (½) of each element and of the second half (½) make four equal parts, in this way in all the four parts there will be one-eighth (1/8) part of the respective element. Let us suppose in the half part (½) of ether that you had set aside, you add one-eighth (1/8) part of wind, earth, water and fire each. Now in the gross body of a human being thus composed, the predominant element would be ether because it has ½ portion of ether (and 4 x 1/8 = ½) of others. Such a person will have element ether predominantly.

Well, the gross or material body has been created, but how will it become active? How will it come alive? It is with this intent Sri Bhagawan broke open the brahmarandhra (crown of the head) and through the sushumna channel in the spinal column subtle as the lotus stalk, He took up an abode in the muladhara (at the base of the spine or sacral plexus) in the form of Para (transcendent sound), in the nabhi (navel) in the form of Pashyanti (visioning), in the hridaya (heart) in the form of madhyama (middle one/ mental sound) and in the mouth in the form of vaikhari (articulate sound). He dwells in the natural order in the form of para, pashyanti, madhyama and vaikhari and performs his divine sport.

In this gross body are five vayus (vital winds). What are these panchavayus (five winds)? Prana, apana, samana, udana and vyana, these are the five types of vayus. Just as the five elements ether, wind, earth, water and fire have combined to give rise to the gross body, in the same way out of the five vayus, prana resides in the hridaya (heart), apana in guda (anus), samana in nabhi (navel), udana in the kantha (throat) and vyana vayu is present in all the parts of the body. The function of prana wind is to rise upwards, function of apana wind is to move downwards, the function of samana is to digest the food that has been consumed and to properly separate the juice and blood formed thereof, udana is by nature a wind which rises upwards and vyana is a wind that flows throughout the body.
The sthula deha (gross body) is adorned in this way, the doors of senses have been created and it is Him who has assumed this body. All the foundations of the body are subservient to apara prakriti (material nature); para prakriti (spiritual nature) has lordship over the former.

What is sukshma deha (subtle body)? Five winds (prana, apana, samana, vyana, udana), five organs of action (mouth, hands, legs and feet, anus and genitals), five sense organs (eyes, nose, ears, tongue and skin) together with mind and intellect constitute the subtle body.

Typically five organs of perception are construed to be eyes, nose, ears, tongue and skin, but in reality these are only doors of the five sense organs. What are the sense organs then? Well, the sense organs are subtle; they are not visible. For instance you could be seeing, but you still cannot remember who passed in front of your sight. When asked, you say I didn’t see anyone pass though your eyes were indeed wide open. This means your eye is not a sense organ, the power of seeing is the real sense organ, and eye may at best be called its door. In the same way, it’s not the ear but power of hearing, not the nose but smelling power, not the tongue but power of tasting and not the skin but the power of touching that are the real sense organs. Therefore what we designate as sense organs viz. eyes, nose, ears, tongue and skin are but doors of the senses.

The karana deha (causal body) is ignorance, this has been stated before that the consciousness that I am this body itself is avidya (ignorance).

Now, beyond these three bodies (gross, subtle and causal) lies the Atma (Soul). Sri Bhagawan has declared in the Gita, “mamaivamso jivaloke jivabhutah sanatanah (15/7) all beings are a part of My eternal Being, I am ever one with them. Despite being hidden behind different appellations, this being is indeed of the nature of the supreme Soul; when the ignorance is rent with the help of knowledge and true nature of the Self is attained to, the being does not need to return to worldly existence. Now, if you inquire as to how the individual soul separates from God and turns worldly, I would say that this individual soul attracts the mind and the senses towards the worldly desires. Which is why that which we call as karta-bhokta (doer-perceiver) is indeed the individual soul. Thus individual soul is merely an appellation.

The Supreme Soul Himself assumes the title of an individual soul by disguising Himself as such. This appellation is known as the ansha (partial manifestation). In fact the individual soul is indeed a part of God; it is perpetually eternal. What the rays of the sun are unto the sun, moon rays are unto the moon and waves unto the sea, so is the individual soul unto Sri Bhagawan.

Look at this sky, it appears to be free and open, but the same sky when enclosed within a pot appears to be enclosed by the pot. The sky enclosed within the conception of a pot is called the ghata-akasha (pot-sky). If the pot breaks, then it’s impossible to see the sky within. Where does that sky disappear then? Well, it merges with the maha-akasha (Great Sky). Thus when the conception of ghata or the pot-consciousness is gone, one realizes that the sky is indeed the same substance within and without. Similarly when the notional distinctions disappear, it is revealed that the individual soul is identical with the Supreme Soul. The Supreme Soul, despite assuming the form of an individual being, still continues in its original state. God performs His sport by assuming a living form.
Sri Bhagawan has stated in Gita:

bhumir apo 'nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha

Earth, water, fire, air, ether, mind, intelligence and false ego -- all together these eight constitute My separated material energies. This is apara prakriti, this eight-constituent material nature is essentially inferior one.

apareyam itas tv anyam
prakrtim viddhi me param
jiva-bhutam maha-baho
yayedam dharyate jagat

Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine (by name Maya) which comprises the living entities who are exploiting the resources of this material, inferior nature. It is of the nature of consciousness, pervading the entire world.

Mula Prakriti (primordial pregenetic substance) is of three types viz. sattvik, rajasic and tamasic, in the same way ahamkara (egoism) too is of three types viz. sattvik ahamkara, rajasik ahamkara and tamasik ahamakara.

Sattvikahamkarata indriyadhishtaro deva manscha jatam 

Meaning sattvik ahamkara gives rise to the deities presiding over organs and the mind. Sun, the quarters, Vayu, Varuna, Ashwini twins, Agni, Indra, Upendra, Mitra, Prajapati—all these are born of sattvik ahamakara.

Rajasahamkarat dashendriyani jatani
rajasadindriyanyeva sattvika devata manah
From rajas ahamkara are born five organs of senses and five organs of action. Another name for rajas ahamakara is tejas ahamkara.
tamasahmkarat sukshmani panchabhutani jatani 
From tamasic ahamkara originate the tanmatras (five forms of material existence in the particle form) such as shabda (sound), sparsh (touch), rupa (appearance), rasa (taste) and gandha (smell). And from the five-fold combination of these arise the five gross elements viz. earth, water, wind, fire and ether. From the shabda tanmatra (sound particles) sprang the akasha (ether), then sparsh tanmatra (touch particles) together with the akasha (ether) formed vayu (wind), then with jal tanmatra (water particles) akasha (ether), vayu (wind) and tej (fire) –in this way entire creation came into being.

Then from the rajas aspect of five elements the five winds arose. It is from the summation of five elements that four types of creatures born of the egg, the sweat, the earth and uterus originated.
Now let’s see what is the cause of the mind? What is mind? Well, mind is of the nature of sankalpa-vikalpa (resolution & negation). In absence of the mind, the sankalpa-vikalpa does not arise, which means it is the mind, which causes sankalpa and vikalpa. When egoism pertaining to “I” is renounced, sankalpas and vikalpas do not arise, and for this reason ahamkara (egoism) is considered to be the cause of the mind. Ahamkara (egoism) is considered the sixth aspect of Prakriti; alternately the sixth modification of prakriti is ahamkara. The cause of ahamkara (egoism) is ignorance. If there is no egoism, false knowledge or ignorance cannot come anywhere near. Ignorance consists in forgetting one’s true nature and mistaking the body to be one’s real self. Intellect is a decisive faculty. It’s the discriminating power. God Himself pervades the kshetra (field) in the form of the kshetrajnya (knower of the field). Body is the kshetra; conscious being is the kshetrajnya. What happens when the consciousness deserts the body? The body will rot. Every little particle of the body will disintegrate.

It is the chaitanya (consciousness) that takes on the body. It is this chaitanya because of which varied functions are conducted through the machine in the form of the human body. It is for this reason when kshetrajnya does not exist; there is no one to hold the kshetra (body) together. Kshetrajnya is para prakriti (transcendent nature). Kshetra is apara prakriti (material nature). Para prakriti is eternal and apara prakriti transient.

As long as you perceive the sorrows of this world as sorrows, you can safely assume that you are abiding within the limitations of material nature. This material nature indeed is the root cause of all the sorrows of a human being. Prakriti (primordial nature) envelops chaitanya (consciousness) and drags it to the state of bondage. The para prakriti (transcendent nature) on the contrary takes control of the rajas and tamas attributes and conducts the individual being into supreme light through sattva element, which is why she is referred to as Para or the higher one. Apara prakriti partakes of whole host of defects of materiality.

Om Brahmavidaponti Param Tadeshabhyukta
Satyam Jnanam Anantam Brahma

Soshnute Sarvan Kaman, Sah Brahmana Vipaschiteti
Tasmad Va Etadmadatman Akashah Sambhutah
Akashdvayuh Vayoragnih Agnirapah
Abhdyah Prithvi Prithivya Aushadhayah

Annat Prushah Sa Va Esh Purushohanna Rasamayah

Tasyedameva Shirah Ayam Dakshinah Pakshah Ayamuttarah Paksha
Ayamatma Idam Puchyam Pratistha 

Those who think that Brahma, characterized by truth, knowledge and eternity, resides within the cave, which is of the nature of intellect, and ensconced in the great ether of the heart, and perceive it thus —they enjoy all the desirable objects. It is this soul from which ether arises; from ether– wind; from wind– fire; from fire– water; from water earth arises; from earth– the multitude of herbs; from herbs– food and from food– the human body. Though everything has originated from Brahma, human being occupies a predominant place in creation because only a human being is entitled to karma (conscious acts) and jnana (knowledge), all other beings exist only in the bhoga yoni (physical plane). This Purusha is well-known as a product of the elixir in the form of food.
The Purusha has also been likened to a bird. That which rests on the shoulders is the head, the right hand is the right wing, the left hand is the left wing, the torso is the central portion and the posterior is the tail.

The ancient sages have declared the living beings to be of five kinds— Nitya (eternal souls), Mukta (liberated souls), Baddha (bound souls), Keval (Absolute Souls) and Mumukshu (Seekers).
Nitya Jivas (Eternal Souls): They are perpetually free from the blemish arising out of worldly contact. In other words they don’t have to experience the worldly existence at any point in time. They engage in spiritual practice with intent to gain the grace of Sri Bhagawan; in fact the experience of their entire mortal existence consists in serving and pleasing God. Immortal beings such as Vishwakasena, Ananta, Garuda, Narada etc. are examples of Nitya Jivas (Eternal Souls).
Mukta Jivas (Liberated Souls):They are liberated of the sorrow and defilements born of worldly contact by the grace of God. They are liberated from the world, and stationed in the ultimate abode; these great souls are full of bliss that comes from experiencing the divine form, attributes and power of God.
Baddha Jivas (Bound Souls): These are bound by the transient world. It is characteristic of a bound soul to consider that ‘I am the body’. My wife, my child, my house and my worldly existence— they are bound in this day and night. They take pride in the body made of five elements considering it to be the soul. They consider gratification of the body through enjoyment of objects characterized by form, taste, sound etc. as their object of life. Service of the wretched, violence against creatures, adultery, coveting of another’s wealth –engaging in these, and repeatedly getting caught in the cycle of birth and death, these souls come and go from worldly existence.
Keval Jivas (Absolute Souls): They acquire knowledge from the Shastras in order to overcome worldly suffering, realise the difference between the gross body together with objects of enjoyment and the soul; consider the worldly existence reproachable, and the principle of soul self-luminous, superior to gross nature, eternal and transcendental. By contemplating upon this, and realizing the Self by turning the consciousness inwards, these people experience the Self. They consider the light of the soul as the object of their life and stay rapt in it.
Mumukshu (Seeker Souls): Those who wish to be liberated from the cycle of birth and death and the worldly existence are called the mumukshus.
It has already been stated that He entered the human body by breaking through the crown of the head and became a jiva. Forgetting His true nature, and taking the body to be Himself, He began to wander in cyclical existence. His primordial desire was “I shall be many, I shall be born”— in order to become many, He entered the uterus in the form of seminal fluid, within a night fertilized egg became a zygote, was implanted in seven nights, became embryo in a fortnight, compact flesh with a beating heart in one month, the head was formed in two months, feet etc were created in three months, ankle, stomach and neck region was formed in the fourth month, the posterior in the fifth month, the face, ears, nose, eyes etc. in the sixth month. In the seventh month the jiva became integrated, in the eighth month, endowed with all properties, he began to contemplate on Omkar. In the ninth month, being endowed with all faculties of perception, he began to recollect his previous life—‘I have been born in thousands of wombs in the past, I have partaken of varied kinds of food, I have suckled at various breasts, I was born repeatedly and repeatedly did I die, I performed good and evil deeds for the sake of my near and dear, but in consequence of them it is I alone who is burning in pain, those who were supposed to be the recipients of those karmas are all gone. Alas! I am drowned in the ocean of sorrow and I am unable to find a way out; per chance if I succeed in getting out of this womb and overcome the crisis, I shall take refuge with Maheshwara who puts an end to all things inauspicious and confers liberation.’ In this way, eulogizing Sri Bhagawan right inside the womb, the moment the individual soul steps out of the womb, vaishnava wind rids him of his knowledge and casts him in delusion and ignorance whereby he forgets everything.

The individual soul will have to overcome three yonis and hold itself aloft: the word yoni here means the place of origin. Of the three yonis: the first one ‘A’karayoni is an ordinary one from which the human being is born. The second yoni is ‘U’kara and it lies in the two-petalled lotus between the eyebrows, and the third yoni namely ‘M’ kara is akasha (ether). A mother’s breast is also formed of a triune—‘A’, ‘U’ and ‘M’. The rounded portion of the mother’s breast is of the nature of ‘A’, the dark complexion over is of the nature of ‘U’, and the nipple is of the nature of ‘M’. Drinking the stream of nectar contained in the Omkar of the breast, an infant grows, which is why he loves the breast. Progressively, when he comes of age and a desire to multiply comes into him, his attitude towards the same breast changes.

The world was asleep at that time; His mind was tranquil, still, immobile, and solemn like the quiet stretched over waveless ocean. At that time there was neither light nor darkness, the laughter of nature was not manifest at that time. In this auspicious moment a vibration of Self-expression was inspired in the Supreme; a desire to be many all of a sudden pervaded all over, and from this sweet union, the world was conceived. Renouncing the dream of conception, when He set out in quest of truth, far away from being in the Void, He saw that the whole world is drowned in absolute, sweet union and there’s nothing but the music of union playing in the cosmos.
Swept away by the intoxication of the face and loveliness of the beautiful woman, you take a plunge losing sense of right and wrong – you take this to be lasting beauty –not a transient thing! But how many moments does the passion and lust last? Among all the pleasures of this world, there’s none that equals the enjoyment of a woman. But how long does even this last? The enjoyment ends as soon as the semen is discharged. The taste lasted as long as one consumed meat, egg, fried aubergine–it was just a matter of throat that extends four-finger length. The moment the morsel went down the throat, it was no more –look how transient external pleasure is!

Well, would you like to listen to the truth about the one of beautiful face –someone for whom you would spare no effort? That pretty face could bemoan an assault of leucoderma, it could be destroyed by cancer; what’s more, that beautiful woman could also betray you, she could die – why do you run after her with great longing like a mad man? Just think of it –the outer cover of her body –just remove that cover and see what lies beneath, it’s nothing but flesh and blood. Go little deeper, take away the flesh, and your are left with only the skeleton. Look! To what state that beautiful woman has been reduced –in the place of her nose are holes; there are pits in the place of eyes. What grotesque appearance? Was it for this you went through all the trouble?

Listen, my dear! It’s true this pleasure of external things – the lure of the five viz. shabda (sound), sparsh (touch), rasa (taste), rupa (appearance), and gandha (smell) does not exist in any other. But then how durable is the pleasure derived from these, it’s surely not permanent, is it? Whatever pleasure or delight you derive from outside, all of it is filled with pain through and through. Thus in order to obtain lasting pleasure in the world, one must turn the sense organs from external things; direct them inwards. How can the senses be turned inwards? How will you know your own nature? Who are you? Who is the “I” in you? You will have to arrive at your true nature by taking recourse to Shastras (scriptural texts). Shastras will surely apprise you of your true nature.

The bound soul is fervently and forever longing after the worldly pleasures. It strives with all its heart for their accomplishment. That is why when the bound soul calls out for God, he says –“Cure my child, rid me of my wants, give me worldly pleasures, fame, and success, enhance my wealth.” In this way he worships God with worldly intent in mind. So, does it mean that one should not worship God for worldly things? No, that’s not how it is! Worshipping God with worldly intent, as time passes, the selfless sentiment of worshipping God for its own sake will arise, keenness in devotion will become evident. One thing is certain, there’s much good in adhering to the dictates of the Shastras, whether one likes it or not. Shastras declare that the Brahmins must perform sandhya rites ‘aharahah sandhyamupasitah’; now one might think what good will the performance of sandhya bring? Singing songs of Ramprasad may well deliver the same good! That’s not how it is. If the Shastras declare that sandhya must be performed, it must be performed. Daily worship God with due rite and undertake to do japa regularly, thereafter sing songs of Ramprasad to your heart’s content.

24 minutes before sunrise and 24 minutes after sunrise, in the same way 24 minutes before midday and 24 minutes after midday and 24 minutes before sunset and 24 minutes after sunset, this is the time to perform sandhya rite; this is the verdict of the Shastras and that’s why the command of the Shastras must be followed directly. The Shastras declare various things such as following Guru’s instructions, following the command of mother and father, observing path of virtue, partaking of pure food etc. Now, as you pursue deeds in accordance with the Shastras, the sattwa quality will be enhanced and rajas and tamas qualities will drown in it. Progressively you will develop love for contemplating upon God. Then the mind will resolve: ‘I shall not pursue any thing that doesn’t please you.’ In this way, slowly an emotional relationship with God will be formed, then will come a state whereby the mind will say, ‘I am going to pursue everything only in order to please You.’

Pratah prabhuti sayantam sayadi praatarantatah
Yat karomi jaganmaatastadu tab pujanam 

From morning to evening and again from evening to morning, whichever acts I undertake, I shall take them on thinking that I am worshipping you with them, I’ll treat both the righteous and unrighteous acts as your flowers, and abuse as your thorny flowers. What will happen if you act in this way? Well, the sense of “I” will disappear.

Yat kritam yat karishyami na tat sarvam maya kritam
Twaya kritantu phalbhaka tvameva Madhusudana

Whatever I am doing, and whatever I may do, it cannot be my doing, everything transpires through your will, O Madhusudana, and the fruit thereof is thine too.
Nevertheless, even in acting in this way there is a trace of sense of “I”. ‘Yat karishyami’—whatever I may do, with it also comes a sense of “I”. But as one keeps performing the acts and surrendering them, one lays a foundation for destruction of sense of “I”, and now “I” assumes a new meaning: “I who am yours”. Progressively as “You” portion comes in, to the same proportion does the sense of “I” disappear, until the import of “I” is changed to “You”.
When we are aghast and disconcerted due to the blows of worldly existence, when we cry out, distressed as we are, bound by the noose of samsara, and we wonder who will come to my rescue? Where shall I go? What shall I do? At that moment, from the bottom of your heart, say ‘Tavasmi’, ‘Tavasmi’ Tavasmi’— I am Yours, I am Yours, I am indeed Yours!
Have I really become Yours? Or am I just parroting the words ‘I am Yours’. There is an insurmountable distance between You and me— I am a bound-soul, thou art truthful, eternal and indestructible. How can I become Yours? It’s then a thought passes through the mind, ‘Oh! I gave myself over to so many people in this world but alas! None of these can offer me security and freedom from fear. Who can confer fearlessness upon me except Thee? But for You who has the power to help me cross the ocean of mortal existence? I do not belong to anyone else; I don’t wish to be possessed by Anger, I don’t wish to be possessed by Greed and Delusion, I don’t wish to be overcome by sensual enjoyments—constrained by my past deeds, no matter what I am required to do, I shall not forget the fact that ‘I am Yours.’ Bound by karma, whatever be my lot, I shall nevertheless think that Thou art my companion in all my conditions, however mighty the agony and burning pain I might have to go through, even then I shall endure it all and say “I am Yours.” I shall declare that I am Yours, Thou art my exclusive protector, Thou art my sole refuge! I have no austerity to claim, no penance have I done, I have no strength, I will only say—‘Tavasmi’.
If there is no capacity to do penance, how then can one gain protection? ‘I am Yours’—

Sakrudeva prapannay tavasmiti cha yachate
Abhayam sarva bhutebhyo dadamyetat vratam mam 

Sri Bhagawan Ramachandra gave this assurance to Vibhishana who had sought refuge in Him. This supreme mantra is from Valmiki Ramayana. ‘I have taken refuge in You’—whoever says it but once and seeks refuge in Me, regardless of who it may be, it is my sole duty to offer shelter to him.
When Vibhishana came and having surrendered before Sri Ramachandra, he sought refuge, Sri Ramachandra sought opinion of Sugriva, Angad, Jambuvana and Hanuman. None was willing to trust the brother of sworn enemy Ravana. Vibhishana’s intentions cannot be free from canker of suspicion –this is what the host of vanara army thought. Each one including Sugriva, Angad and Jambuvana expressed that it was not right to offer refuge to Vibhishana. Sri Ramachandra turned to Hanuman and said, “Mahavir, what is your opinion about the matter?” Mahavir said, “O lord! We are mere monkeys, what opinion can we hold?” You have, in your compassion, thought us worthy of opinion and this alone is enough grace. Whatever you deem fit should indeed take place. We are not intelligent enough to offer you advise –we lack in wisdom. Then Ramachandra said, “Leave alone Vibhishana, even if Ravana comes and says that I surrender myself before you, I will give refuge to him too. To give shelter to he who seeks refuge is my vow. For that reason, no matter who comes to me saying ‘I am Yours’, I am bound in oath to give shelter.

Sakrudeva prapannay tavasmiti cha yachate
Abhayam sarva bhutebhyo dadamyetat vratam mam 

This mantra is mentioned as the ultimate one not only in Valmiki Ramayana but also in texts such as Adhyatma Ramayana and Vaishnava-matabja-bhaskara. Apart from this supreme mantra, there are two other mantras of Sri Ram in Vaishnava- matabja-bhaskara

Sri Ramachandracharano sharanam prapadhye
Srimate Ramachandraya Namah 

 Sri Ramanandiya Sri Vaishnava Sri Paratpar Gurudeva authorized Param Gurudeva to initiate disciples with Krishna Mantra, which is why he did not depose the disciple from Ramanandiya Sri Vaishnava Sampradaya; because the goal of Sri Ram Mantra viz. Omkar is the same as the goal of Krishna Mantra.
He told Sri Param Gurudeva, “You are an adherent of Shastras, you must walk on the eternal path alone”, thus he did not let the Ramanandiya Sri Vaishnava Sampradaya be corrupted. Because it is only to transcend five elements that five principal deities are worshipped in form. The goal, which is attained by Sri Ram Mantra, is the same goal that all the other mantras engender. Despite the fact that diverse schools of religion preach worship of different deities according to the founding preceptor, the ultimate object of all is one—Omkar! Though the spiritual paths appear to be different due to the distinctions of empowerment and authorization, in the end all of them unite.
The moment a disciple is entrenched on the path and takes to spiritual practice in accordance with the instructions of the Guru, his sins are destroyed and just as all the darkness is removed when the sun rises, so also all his doubts and arguments are laid at rest. Such disciples then bath in the ocean of supreme bliss and experience the verity –“Sarvam Brahma-upanishadam” –
Brahma described in all the Upanishads ‘Ekameva-advitiyam Brahma’ –Brahma, which is one without the other, ‘Neh Nanasti kinchan’ – there is no plurality in the world, there’s only exclusive supreme Brahma in the form of Omkar.

Though Sri Param Gurudeva commanded Sri Gurudeva to walk on the path of knowledge ‘Ekameva-advitiyam Brahma’ – there’s only Brahma and nothing else; he did not adopt it. He had already taken recourse to path of devotion; his ‘Jai Guru Sampradaya’ is indeed following in the wake of Sri Ramananda Sampradaya

In Ramanandiya Vaishnava sect one is initiated with Ram Mantra. When Sri Paratpar Gurudeva gave a command to Sri Param Gurudeva to preach Sri Bhagawata doctrine in Bengal, Guruji told him that several streams of devotion to Krishna were prevalent in Bengal, at this Sri Param Gurudeva told him – 'in that case you initiate disciples with both ‘Ram’ and ‘Krishna’ mantra'. Sri Param Gurudeva used to impart both Krishna and Ram mantra. He bequeathed ‘ Krishna’ mantra to Sri Gurudeva and asked him to stick to the eternal path shown by the Shastras.

If you so desire, you can adopt the path of knowledge. It is perhaps with the apprehension that the members of modern civilization may not feel inclined towards mantra-initiation because of the fear of having to wear the rosary and sectarian marks on their person that supremely compassionate Param Gurudeva did not initiate disciples with panchsamskaras (five-fold rites). He went on initiating disciples with just the mantra. It was only later, after some time, that Sri Gurudeva had donned the rosary and sectarian mark. By birth and ancestry Sri Gurudeva was a smarta –the members of this faith, versed in the Smriti texts, worship the five principal deities. Their goal is attainment of formless Brahma. Sri Param Gurudeva, who preached worship of deity with form and attributes, transcended the conflicting duality and authorized Sri Gurudeva to worship formless Brahma.

How am I to know that I am Thy servant? By putting on the sectarian mark on twelve parts of the body starting with the forehead, and by wearing a rosary of Tulasi beads round the neck, I shall proclaim myself to be Thy servant. By conferring the rosary of Tulasi beads upon you, I have set you apart from the other bound souls. Now on, the deeds that you perform shall become Lord’s. You will not have to experience the fruits of these karmas.

These things have been described in detail in the text ‘Sri Vaishnava-matabja-bhaskara’. You are perhaps aware of the fact that in Southern part of India the practice of applying tilak, the sectarian mark is quite prevalent –even the judges and magistrates over there proudly wear the sectarian mark while practicing their profession with pleasure. Haven’t you noticed that the employees of the Railways and Police departments are autonomous in their functioning and they wear nameplates from which we can make out in which division they are working, if that’s how they make it evident, you have taken on God’s service, won’t you wear a external sign of identification for the same. Tilak (sectarian mark) is indeed your introduction; it announces that you have become a servant of God. Just devote yourself to this service.

Nirguna and Saguna –these are the two forms of Brahma. The Shrutis speak of both the types of Brahma –Sakara and Nirakara, Saguna and Nirguna. “Swarupam dvividham chaiva sagunam nirgunatmakam” i.e. Swarupa is of two kinds – Saguna and Nirguna. Sri Bhagawan has stated in Gita, those who fix their minds on me and are devoted to me, those who worship me with supreme devotion – to My mind, these are the greatest adepts of Yoga and knowers of truth.

However, those people, who having made their minds equitable by controlling the senses, worship Brahma, who is indeterminate, unmanifest, all-pervading, beyond conception, perpetually immoveable, steadfast, still and indestructible also attain to Me.

There’s no difference between Nirakara, Sakara, Nirguna, Saguna, Jnana and Bhakti – these are merely the functional designates of the same reality. Men and women, everyone’s cherished desire is realisation of God. Only when one obtains God that all the sorrows of individual being cease for good.

It is the duty of those who wish to obtain genuine peace to regularly perform japa of mantra bestowed by Sri Gurudeva, partake of sattvik food and observe brahmacharya. Those who follow this are bound to experience the grace of Sri Bhagawan residing in the divine mantra speedily.

Through the influence of Kaliyuga when people consider body to be everything and gratify it, when they regard worldly happiness to be the supremely desirable thing and conduct themselves without any consideration of virtue; devoid of continence, when they lose the ability to undertake any form of devotion – for the uplift of such people the Shastras and the holy men recommend a simple and easily accessible path of Naam Kirtana. Through Naam Kirtana, lust, anger and covetousness etc. of those of weak minds is speedily purged. Thereafter, while continuing to listen to Naam, when one becomes completely sinless, Omkar of the nature of Naad becomes manifest and one is able to see God. The purpose or the goal of singing Naam Kirtana is to attain to Omkar. What happens when one repeats the Naam is something that’s been known for long.

Prano hi Bhagwanishah prano Vishnu pitamah
Pranen dharyate lokah sarvam pranamayam jagat 

This means prana is verily Bhagawan Shankara, Vishnu and grandsire Brahma. All the worlds exist on account of prana; entire world is imbued with prana.

This prana is another name of Pranava. It is the Ishvara in totality and Jiva in the individual. This prana is Brahma with attributes, the power of this prana is kundalini shakti or the serpent power. It is this prana that dwells in this body in the form of five winds and it’s this prana that ceases, which is why disease, sorrow etc. are all outer-directed states. The normal breath is of the span of twelve finger-lengths. You can perceive this if you take a ball of cotton close to your nose. That is why it is said that natural breath is twelve-fingers long. When this measure increases, one may infer that the body is deteriorating –that’s why if the measure of breath is shortened, the deterioration is checked, the mind and the consciousness is turned inwards.

How should the measure of breath be shortened? By constantly repeating Naam, the measure of prana will slowly diminish. What is achieved through Naam Japa? As one repeats the Naam, pranayama is done, the breath is automatically regulated and the prana does not waste away. Slowly as the wasting of prana gets reduced, to the same proportion the mind is drawn inwards. The state one achieves through rigid disciplines of yoga and the like can effortlessly be achieved through Naam Sankirtana.
“Sushumnantargatam vishvam tasmin sarvam pratishthitam” –
Entire world is centered in Sushumna; everything is dependent on Sushumna. No matter which path one treads, once Sushumna is reached, all of them will come together.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Ram Hare Ram Ram Ram Hare Hare

As one performs japa of the Naam, ‘Ram’ ‘Ram’, ‘Ma’ ‘Ma’, ‘Guru’ ‘Guru’, or through japa of bija mantra (mystic mantra of favourite deity), the breath progressively becomes shorter, the pace of prana is condensed, it no longer remains twelve-finger long; in this way, as the breath penetrates inward, ‘naad’ and ‘jyoti’ appear, one comes upon miraculous divine experiences.
Repeating this very Naam, the prana enters within; it assumes the ‘nasabhyantaracharinau’ state. When the Omkar Naad (Primordial Sound) appears, all the winds existing within the body coalesce into the muladhara (sacral plexus), the body becomes heavy at that time and lapses into a state of meditative trance.

‘I am the doer’ –this kind of pride is itself egotism. As one repeats Naam poor egotism melts away and turns into ‘I am the servant’ –at that time one feels I do not belong to anyone, I am Yours, I am exclusively Yours, I am Yours alone.

I shall narrate an incident, listen carefully. There was a Brahmin. His life was always beset with great difficulty and penury. He tried with all his heart to earn wealth and when all his attempts proved futile, he decided to commit suicide. Just then he met a Siddha –a holy man. He related his sad tale to the holy man. The holy man said, “I will relieve you of your sorrow, come and meet me tomorrow morning.” As advised by him the Brahmin went to him the following morning. The holy man tied a packet in the Brahmin’s shawl and said, “Brother, when you put this shawl on your shoulder, you will be able to roam into space at will, you will have equal prowess in journeying about the water, earth and the sky. And with this siddhi (supernatural power) you will be able to overcome your financial wants. But you must never open this packet.” The Brahmin, having obtained this inconspicuous power, made his salutation to the holy man and returned home.

Soon as he put the shawl (tied with miracle packet) on his shoulder, the Brahmin began to easily fly across the sky. Seeing him soar in the sky in this way, people took him to be a realized master and a holy man, and many a man took refuge in him. The poverty of the Brahmin was gone. He prospered. Few days passed in this way and thousands of people became his disciples and considered themselves blessed. Then after a few days, a desire to see what is in the mystic packet arose in the Brahmin’s heart. He opened it and discovered ‘Ram’ written with lac dye on a piece of palm leaf. The Brahman mused: O Hari! I never knew mere writing the word ‘Ram’ on the palm leaf with lac dye could enable a man to easily travel on the water, land and sky. Now he discarded this palm leaf with ‘Ram’ written on it for it had worn out and he replaced it with a new palm leaf, wrote ‘Ram’ in big font on it and tied it to the shawl. Now, with this when he set out to walk on water, he pathetically sank. He also lost the power to soar in the sky. When people saw him unable to soar, they began to shout, ‘O what’s happened! What a pity!’

The Brahmin went to the great Siddha and said, “My lord! I am unable to raise myself, I cannot soar up in the sky.”

The great Siddha asked –Did you open that packet? The Brahmin told him –'Yes, I opened it one day and discovered ‘Ram’ written with lac dye on a piece of palm leaf. I threw that old scrap of palm leaf, took a new one and nicely wrote ‘Ram’ on it and tied it to the shawl. But now I am unable to rise up'.
The great Siddha said – 'I had warned you against opening that packet tied to the shawl. But you opened it nonetheless and secured your own downfall. That palm leaf did not just contain ‘Ram’, it was the ‘Ram’ Naam, which I had realized through my lifelong austerity –that had the power to make you soar in the sky. How can the ‘Ram’ you wrote possess such power? Leave now and experience the fruits of the decree of your destiny'.

Who is Guru? He is compassion of God in person. Guru does not just bestow a mantra; he gives you God in the form of mantra. Pure food habits, virtuous conduct, timely worship, with this as time passes and the sins are destroyed, the consciousness that ‘I am this body’ will disappear and this will lead to direct perception of God. To study any genuine discipline one needs a Guru; one needs a Guru to become a doctor, engineer, lawyer or an attorney, the need of a Guru is even more if one wishes to acquire transcendental knowledge. Won’t you need a Guru to learn that this world has become a heaven?

Para prakriti (empirical nature) has two parts:
Maya and Brahma – Ajnana and Jnana

Vageva vishva bhuvanani yajne
Vach ita sarvamritam yaccha martyamiti 

It is Vak (Articulate Sound) from which the whole world was created, whether immortal or mortal, everything is a product of sound. As one performs japa, or chants the Naam, when the power of Brahma is awakened, Naad and Jyoti manifest. While repeating Ram Ram orally, when the divine power is awakened, Naad and Jyoti appear. While repeating Ram Ram orally, when the articulated sound reaches the heart, the anahata sound (unstruck sound) begins. This Naad is supreme Brahma (Naad eva Brahma); Naad koti sahastrani –Naad is of crores of varieties, it numbers in tens of thousands. Naad is of two types Avyakta (Uunmanifest) and Vyakta (Manifest). When the Anahata (unstruck sound) begins in the heart, the desire to get a vision of God is augmented. Thakur kindly gives a vision of Himself in the Pashyanti (navel region). The ishta mantra merges with the deity. The door of Sushumna channel is opened, Omkar sound begins to sport in Sushumna.

Khulega sushumna dvara mantra hoga laya
Pranava karega krida hokar naadmaya 

In the beginning there was only the supreme Brahma. “Ekaki sa na ramate” –one cannot play alone, which is why He desired to be many –“bahu syaam prajaayeyam” –for this reason He grasped, in collaboration with His indivisible power, the form of mahat tatva, ahamkara, five objects of the senses, all sense organs and five elements. From the blend of five elements, the seven regions above – bhu, bhuvah, sva, mahah, jana, tapah satya, the seven subterranean regions – atal, vital, sutal, talatal, rasatal, mahatal, patal and four types of creatures born of the egg, the sweat, the earth and uterus sprang.

God alone assumes varied bodies and wanders about through eighty-four lakhs yonis. He is the one who burns in the fire of worldly existence and screams with agony to be delivered of its suffering. He is the one who becomes the Guru, blesses the disciple with assurance of fearlessness, and having given refuge, ushers him into supremely blissful condition, which is His state.
Nirguna, Saguna, Atma, Avatara – He is all that.

yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion — at that time I descend Myself.
He comes; even today He comes to lift up the being who has forgotten the nature of his true Self.
One day Sri Gurudeva sent me a note with the following written on a paper:

Gururva shishyon va bhavasi kataro na viditam Aham te tvam me prakritisulabhat tat suviditam
Guruscheta shishyohamhah sharanamupagatah pahi kripaya
Gururva teham vai kimasi gathistat kathay me 

 “Who are you, my Guru or Shishya? I for one can never tell! All I know from my natural feeling is that I am yours and you are mine. If you are my Guru, then I submit as a disciple to your care and take refuge in you – out of bounty of your grace, do enlighten me. If on the other hand I am your Guru, please tell me who you are, of what substance are you formed?”

The answer to this question is given in the last essay of ‘Pagaler Khayaler’.

(“This state is your gift. The language too, has been bequeathed to me, by you! I have offered it all at your lotus feet. Do what you please!”) ‘This one’ *1 began first mauna (vow of silence) in the year 1933. Numerous types of Naad (divine Sound) appeared during meditation –it seemed as though several conches were being blown. Before this, by Sri Gurudeva’s will, I went to Brahmarshi Sri Gaudendraji (nearly 300 years of age) in Kolkata –the mind was very restless at that time. Brahmarshi told me: 'With my instructions the waves in your mind will become quiescent'.
He asked: Who all are there in your family?
‘This one’ replied: Mother, nephew, wife etc.
Brahmarshi said: Is there anyone to provide for their livelihood?
‘This one’ replied: None.
He said: In that case I cannot give you the instructions pertaining to quiescence of modifications of the mind. But you can do one thing – ‘Opt for jala samadhi (setting sight on water until it reaches meditative stance) –it will still the mind.

Srimat Dhruvananda Giri of Uttamashram used to fondly call ‘this one’ ‘shwasur’ (father-in-law). He used to say, when the spiritual experiences occur they must be ratified with what the scriptural texts declaim on the subject.

The experience of Naad, which occurred in the Paush month of 1933 – it was conveyed, in detail, to revered Sri Panchanan Tarkaratna Mahashaya through a letter. This letter was written in order to check if any error had been committed on the path. In reply to it, Tarkaratna Mahashaya wrote – ‘I was extremely pleased to read your long letter. Until now you have not erred on the path at any point. Hereafter, you will have to decide whether you would like to do atma niyoga in the Sankirtan Naad or Pranava Naad. This is a matter for deliberation. Perform japa of Pranava ( Om) for one week in the way you have been doing it in the past and then see if you can hear the sound of Sankirtana as before. Apprise me of this. I shall give my answer in regard to the principle of Pranava only after I hear from You. I will have to contemplate on this subject for a few days. I am not a rank spiritual adept like you. I am merely bearing the burden of scriptural texts.’

In the year 1936 all the worldly acts dropped. ‘This one’ swore solitary confinement. It was the first or second day of the month of Magh when Gurudeva granted a vision in a dream. At that time all the mantras had been consummated. Only the sound of Om remained. Gurudeva appeared in the dream and said, ‘You will have to preach Naam.’ Janaki’s father-in-law Narayana was also present in the dream. Gurudeva disappeared, the sleep ended. The vow of mauna (silence) wasn’t however broken.
On the auspicious day of Dol Pornima (13 th of Chaitra of the year 1936) at Jagannath Puri ‘this one’ for the first time began to preach Naam. Having taken a room on rent at Swargadham in Swargadwara area, on the day of Mahavishnu Sankranti, a vow of manuna until death commenced. It was not sufficient to have received a commission to preach Naam through a dream – if He really wished that Naam be preached he had better appear in person and say so. At this juncture, in the spiritual domain, only Naad was being heard on the right side. There was no strength even to pronounce Om. On 24 th April 1937, having changed the clothes and freshened up, ‘this one’ sat down to meditate in the midnight. A tinkling sound akin to a child’s ambling about wearing anklets was heard on the right side of the head. The Naad went on and gradually consciousness ebbed out; just then Jagannath Deva appeared holding the flute, aureoled in transcendent light, accompanied with sweet sound of the bell. “Go, go, go and give the Name,” saying this, He disappeared on the right side. ‘This one’ wrote to Panchanan Tarkaratna after this episode. He wrote back with great delight, “Let the Naam be preached! May the world be blessed with it!”
Liberated souls of the rank of brahmakoti are like crazy devils resembling children. They come and go when they please. The liberated souls in the category of ishvarakotis however seek welfare of the people and are engaged in propagating the path of righteousness in this world. They have no personal interest; their life on earth is dedicated to welfare of the world.
Everything is indeed a reflection of His power –the individual being is His part. From the powerhouse, electricity has come into the bulb through the electric wire. The moment the switch is turned on, it’s aglow. All the electricity comes from the same powerhouse; the bulb is merely a disciple of that light.

paritranaya sadhunam
vinasaya cha duskrtam
sambhavami yuge yuge 

In order to deliver the holy ones and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.
Indeed, he comes to deliver the holy ones. But those who are already of the holy turn, what deliverance is needed for them?

Sri Bhagawan has said: I have come, and as long as I am here, I am engaged in activity; the pious lot and the holy men will eschew other acts and do my bidding. The liberated souls of brahmakoti order are actually incapable of pursuing anything. As for the holy men, they must labour in order to accomplish welfare of the world –their deliverance has already been achieved.
Those who are not going to be born again –in them, the consciousness in thousand-petalled lotus in the head, is directed heavenwards. By piercing through all the six chakras their prana escapes through the brahmarandhra (crown of the head) . And the ones who must be born again, in them the consciousness in the thousand-petalled lotus in the head, is pressed downward.
When the spiritual aspirant makes progress with great longing for success, he reaches a beautiful island abounding with gardens embellished with pearl-like flowers and the temple therein. But the door is closed, he knocks his head on the door and screams, ‘Open up! Open! Open the gate! You will have to let me in today! If you don’t open the door, I’ll break my head. This wail, full of agitation, opens the door. There’s just an immensity of pure light in front, you can’t believe your eyes. Isn’t this my favourite Deity? You’ve had the vision. Now you are smearing sandal paste on the Deity, offering garland of flowers, offering other articles of worship –the heart is reluctant to return back. Mother is sitting next to the Lord. Lord says to the Mother, “Here! Here’s your child! He has returned home from the foreign land. Like a little baby, now the child revels in Her embrace, in Her lap. He is not letting go of the Mother’s hug. ‘Now, after experiencing the pain in the womb, I shall not return to the mortal world to be deposed afresh. I won’t leave the Mother and go anywhere now.’
I am imparting this knowledge to all of you who have fasted last night, risen at dawn and come here after taking bath in the Ganges. Chant Naam, Chant Naam…from Naam, Jyoti, Naad, everything will be attained. Chant Naam, those who are incapable of sitting in meditation, will effortlessly attain to the fifth state through singing Naam.
I leave you a legacy of eighty-five years of my spiritual realization through this discourse. All of you, please put forth effort according to the best of your ability.
*1 ‘This one’: Sitaram never spoke of himself in the first person. He used to refer to himself as ‘this body’ or ‘this one’. This was also a self-training to realize the truth that ‘I’ am not the body; I am the Self.


Selected words of Master and his teachings

If there was no darkness, no one would seek for the moon. If there was no cold, no one would have welcomed the spring. If there was no storm, no one would have appreciated the cool, mild breeze of the spring. If there was no sorrow or pain, no one would have uttered the name of God.

One day you have perforce to abandon your wealth, honor, knowledge, pride, good looks, youth, learning, fame and renown and be consigned to the burning flames or be eaten by dogs or jackals. This end will overtake you as certainly as night overcomes day. When one day you have to give up all these due to the play of Kaal (time), then why do you not tear off this bondage of ignorance? There is yet time and the means to do it.

hare krsna hare krsna krsna krsna hare hare
hare rama hare rama rama rama hare hare
iti sodashakam namnam / kali-kalmasa-nashanam
natah parataropayah / sarva-vedesu drishyate

“The above mantra consisting of 32 words and 16 syllables is the only means by which to counter-act the evils of Kali-yuga. After having
looked through all the Vedas we find nothing more sublime in this age than the chanting of the Hare Krishna mantra."
(Kali-santarana Upanishad)

That God exists, there is no doubt, Whoever takes shelter with Him has no more fears. ‘I have taken refuge at your feet’ This is the Maha-Mantra; the essence of all Mantras. Fear not, fear not, Oh son of Amrita, God has kept you in His bosom. All your troubles will vanish Sing loudly, ‘Jai Bhagawan Jai’ Let that song play in air and sky. Has anyone tried to find the sun by lighting lamp? Similarly God exists in this world in every form. He is the ‘Naamee’ who is playing about in form of ‘Naam’ Sing ‘Naam’ without a pause, and all your troubles will vanish.



Don’t see anyone’s fault. That alone will make you good. If a person finds faults with others, he attracts those faults to himself and acquires all those faults. So if you really want to be good don’t see others’ faults. There is no bigger sin than finding fault with others. One who has committed a wrong, has done it and got its evil effects; but if you go on proclaiming his wrongs and denouncing him, you make your tongue foul and, thereafter, you go on crying.

You have been gifted with a pair of eyes so that you may see God in everything and do ‘Pranaam’ to all; you have been given a tongue so that you may sing God’s ‘Naam’ (Name), ‘Rupa’ (form), ‘Leela’ (play) and ‘Guna’ (qualities). But if you engage the same eyes and tongue to see and denounce other people’s faults, tell me, who is there in this world more unfortunate than yourself?

Before you pick others’ faults, you better find your own. Throughout your past life you have committed hundreds of faults and you are committing them even now. You pick your own faults one by one and get rid of them. Then you will be faultless and you will not be able to see other people’s faults. You yourself are full of faults, so you go on seeing faults in others. When you become faultless, you will not be able to see faults in others. If a person takes the same amount of care to find his own faults as he does to see those of others, he will soon be clean and faultless. Even amongst the learned people there are some whose only job is to find defects in the writings of others. Another writer might have given expression to many beautiful thoughts but the fault-finder does not consider those good aspects; he spends time in analyzing and searching for others’ alleged mistakes and shortcomings and he tries to show his own learning by giving publicity to these alleged shortcomings of other writers. Oh my God, he does not understand that the other man is God himself. He does not enhance his reputation by finding fault with others. It is most disreputable to do that.

Na Chkshusa Manasa Na Vacha Dushayet Api, Na Pratyaksham Paroksham Va Dushanam Vyaharet Kwachit.
Do not see, think of or speak of anyone’s faults by your eyes, mind and words. Don’t speak ill of him, either in his presence or in his absence.

‘Raja’ and ‘Tama’ Gunas in yourself make you see faults in others.
Guney Prabruddhey Varddhantey Guna Dosha Jayapradah, Doshey Vivruddhey Varddhantey Doshaguna Vinashanah.

By practicing self-restraint and by taking ‘Sattwik’ food, when ‘Sattwa-Guna’ increases and becomes strong, all weaknesses and faults are destroyed; but due to want of self-restraint and due to the intake of ‘Rajasik’ and ‘Tamasik’ food, defects in character increase greatly and destroy all good qualities.

Yathatmani Putrey Cha Sarva-bhuteshu Yastatha, Hitakamo Haristena Sarvada Toshyatey Sukham.

Just as a person desires well of himself and his son, in the same way when he desires well of all living creatures, then by his devotion Hari is pleased.
Yatha Puman Na Swangeshu Shirah Panyadishu Kwachit, Parakyam Budhim Kurutey Evam Bhuteshu Matparah.

Just as a person does not think of his own head, limbs and body as belonging to others, in the same way, he, who is devoted to me and considers me to be present in all creatures, will not consider these creatures or their pleasures and sorrows as different from himself or his own pleasures and sorrows. He does not apply to anyone this type of discrimination.

In this ‘Yuga’, the means to do that is simple and easy. Sing or chant ‘Naam’ constantly.
Atyanta Dustasya Kalah Ayam Eko Mahan Gunah, Kirtanadeva Krishnasya Mukta-vandhah ParamBrajet.

The ‘Kali Yuga’, which otherwise is extremely wicked, has one great quality. In this ‘Yuga’, he, who does ‘Kirtan’ of ‘Srikrishna Naam’, becomes liberated from all bonds and attains that ‘Param Purusha’. “You do constantly ‘Naam Samkirtan; you will gain with ease, the great treasure, ‘Prema’. Do only ‘Naam Kirtan’. From this, ‘Vairagya’ [feeling of renunciation] will automatically come”.
Vairagya-Buddhih Satatam-Atma-Dosha Vyapekshakah, Atma-Vandha Vinirmoksham Karoti-Achirat Eva Sa.

When one develops ‘Vairagya’ (aversion) to material objects, his eyes get directed to his own faults and that helps him to shake off the bondage of ‘Aham Mama’ i.e. I and Mine. You chant ‘Naam’ and do ‘Pranaam’ to everything saying ‘You (God) are everything’. Rising, sitting, whilst eating or lying down, he, who constantly chants ‘Naam’, crosses this ‘Samsara’ quickly. God Himself has come down as ‘Naam’. You devote your whole life in singing ‘Naam’ and giving ‘Naam’ to others.



hare krishna hare krishna krishna krishna hare hare
hare ram hare ram ram ram hare hare

Devotee mine! You have no cause for fear. Recite only My Name.

I am the fear of fear, the terror of the terrible.
It is I who destroy all dangers.
I have forever been protecting you.

Oh dear! It is my duty to protect those who take my shelter with the words, “I am yours.”

Let the skies topple down,
let the fire of dissolution play its havoc,
let millions of thunders clash together,
let the universe totter and reel and
the fiercest of storms rage,
let the seven seas swell and heave,
yet-yet my dearest!
You have no cause for alarm.
Never forget that I have been guarding you right within my

The kundalini rises in the yogi
By means of   static pose and breath-control.
The yogi penetrates one after one
The six   circles and unites Shakti with Shiva
At the thousand-petalled lotus in the   head.
From that sweet communion streams of nectar
Flow constantly. The  yogi drinks at it
And is liberated. But if thou chantest
'Rama, Rama'   without a break, thou wilt
Not need any yoga. My mother (kundalini) will   arise
On hearing the Name. Chant the Name, traveler,
Day and night. All   austerities come with
Folded hands and place flower-offerings
At the feet   of the chanter of the Name.
Don't listen to, look at, or think of anything   else.
Lose thyself and be blessed by chanting the Name.
Day after day thy   life wears off. Chant the Name,
At all times, Sitaram, servant of the   Lord.



In the higher approaches, there is no difference between the various Sampradayas [religious associations]. Though some outward differences may be visible, in reality all are the same.

The Mantra of the union of all the Sampradayas is “Jai Guru”.

To whichever Sampradaya a person may belong, he has to take shelter with a Guru; hence, with great ‘Ananda’ [rejoicing], he will not be shy at announcing ‘Victory to Guru Deva.’

The meaning of the words ‘Jai Guru’ is ‘Victory to Guru Deva’.
Sri Gurudeva is everything to me; so if he is victorious I certainly shall be fulfilled.

The syllable ‘Gu’ denotes darkness or ignorance; the syllable ‘Ru’ stands for the repeller of the darkness.
As you stand or sit, eat or go to bed, in weal and woe, in want as in affluence, devoutly or disdainfully, with or without reverence, in solitude as well as in company, awake and asleep, say my Name.


I say on oath I undertake full responsibility for you and your family. You needn’t worry about anything whatever.— Sitaram


My dearest Children and my mother
Of blissful essence,

It is a truth familiar to you all that this body has been given to you as an instrument for God realization…

In order to liberate oneself from the cage of the five one will observe the following musts.
1. Pure diet
2. Regular performance of compulsory prayers
3. Sexual abstinence
4. Some reading from holy books or participation in the Kirtan chant,
5. Keeping company with advanced devotees.

That is all which will set free from the bondage of the flesh and make one a participator in the divine lila with its immersion in the Supramundane modes of perception, sound and touch and smell and the resultant ecstasy of God realization — a consummation that can be promised as an infallible certainty. Just as we see the sun which is the living soul of the material world with our direct sight, so shall we stand convinced of the indubitable truth of God’s existence – a truth thrice-sifted and as often reasserted. Come let us march together to that land of perfection.


1)       As long as a man doesn’t become inward, his pains do not end. Keep calling Him, and become inward.

2)       Lord has two feet- Right and Left. The Right foot has joy, peace, happiness; the Left foot has disease, grief, sorrows. Whichever foot He puts forward, hold it and say ‘Guru Guru Guru’ - The end of Joys and sorrows.

3)   “ Hare Krishna Hare Krishna Krishna Krishna Hare Hare

         Hare Ram Hare Rama Rama Rama Hare Hare  “    .Always chant this Mahamantra .You          need not worry about anything.

4)      Blow away disease, grief, sorrow, pain, poverty, unrest with the Holy name, and proceed. Chant Naam while eating, lying down, rising, sitting – Hail Naam, Hail Naam.

5)      No need to renounce family. No need to go to forest. However you are, you can proceed towards the spiritual plane, the kingdom of Bliss.

6)      Speak the Truth – Truth is Lord. One who can resort to Truth quickly reaches the Goal.

7)      Leave evil company, evil discussion, all addictions. Always be pure.

8)      Happiness is not in material pleasures – happiness resides in restraint, renunciation and prayers always.

9)       Scriptures are true, scriptures are flawless; one who takes the shelter of scripture will be embraced by the Lord.

10)   Pure food habit, holy acts, worship in Time-- With this, Oh Dear! You will see the Divine.

11)   Instead of seeing the other’s faults, always look at your own faults. Your faults are keeping you away from your blissful identity.

12)   Lord is ready to appear – the mirror of your heart lacks mercury – how will you visualize His image there?

13)   Even if you are sinner, agonised, having thousands of faults – still if you take shelter by saying ‘ I am dedicated to you’ – you will surely attain Lord’s grace – There is no doubt about it.

14)   Bliss is within – it can be found when Man becomes inward.

15)   By knowing Guru, Mantra, Deity to be One and by chanting ‘Guru Guru’, Bliss is attained spontaneously. Of all worships, none is comparable to devotion for Guru.

16)   Knowing everything to be Lord’s images, practice offering Pranam[obeisance]. He only has taken all forms, Man sees friend-foe, good-bad because of his sins.

17)Question arise in the mind of he who practices, the rest have no occasion for questions.

18)If you can’t become desireless with effort, then fill your heart and mind with His Holy Name, …there will be no place left for any desire.

19)Those who are capable of chanting Naam ceaselessly, are ferried across automatically by Naam, to His abode. Nam Sankirtan purifies the moveable and immobile worlds, and unveils a new lease of Energy…

20)Why is it that people fall even after resorting to Naam? The principle reason is bad Prarabdha [accumulated fruits of deeds]. Despite the fact that prarabdha makes a person fall, Naam lifts him afresh.

21)As long as there is a stock of accumulated evil deeds [Prarabdha], no joy is derived by Japa [chanting]. Even then, Japa shouldn’t be considered futile.  Keep doing Japa whether you realize any pleasure or not—I am sure that ultimately you will experience the grace of Divine Mother!

22)You need not renounce the family, you wont have to go to the forest. Wherever you are, you can still progress on the spiritual path and dwell in the world of Bliss! The suffering is only because of the sense of ‘me’ and ‘mine’…

23)There is One Who is the Contoller of the whole Universe.. He regulates the sun, the moon, stars, planets,  all the atoms and molecules…

24) Nobody is independent, everyone is a puppet in God’s play, and has to dance to His tunes…

25)God is the Master of actions… we are his servants. Whatever we do, may it be for HIS pleasure. Let us not undertake any work that will displease HIM.’ Those who work with this sentiment will succeed in gaining eternal Bliss on earth.

1 comment:

  1. There are several repetions in the text that have been missed in proof reading.
    God bless you my friend.
    Surya baba