Instructed by Shettyji, in July, 2007, I went for Himalaya Yatra (Haridwar, Rishikesh, Yamunotri, Gangotri, Badrinath and Kedarnath) with Swami Nithyanandji. Shri Satish Kumar, one of closest friends since my university days, also joined us. We had to assemble in Delhi for receiving instructions, a day before the tour. As front area at the meeting place was meant to be occupied by the devotees sitting on the floor, I was sitting at the back of the assembly on a chair (I have problem in sitting on the floor for long, more so at that time). I could hardly see him when Swamiji arrived. But in a few minutes, people settled down in such a way that I found myself having his unobstructed Darshan. We had to proceed from a place in Old Delhi early in the morning in about a dozen buses.
We assembled near the bus Caravan next morning with our luggage. It was still dark. Suddenly Swamiji came attired for the tour with all his malas and before I could properly see and wish him, he hugged me tightly (I can still feel that hug and the pressure of his hard and thick malas on my chest). I was overwhelmed by his affection! Such a wonderful beginning of the tour!! I was so overjoyed that I immediately shared this happening with my close relatives and friends through SMSs.
On our way to Rishikesh, first leg of the tour, I was sitting in the bus next to one Ms Kanthi (Guruji had instructed us not to sit with our friends and relatives). She had many questions. I was answering them. Conversation was long. This irritated a co-traveller. We continued with our chat even thereafter, although at a lower volume. Affectionate relationship with Kanthi continues to this day – we subsequently met several times in Bidadi Ashram as also at my home. I got to know her daughter also as we were participant in a course which we attended a year later. I got affectionately connected to her instantly.
In Rishikesh, marking the beginning of Yatra, Guruji gave us saffron cotton shawls which we were expected to put on all the time with vow of purity for the duration of the tour. He performed elaborate Abhishekam on the idols of Shiva and Parvati (Anandeshwara) there (and in all other sacred places everyday thereafter – these were being consecrated for installation in a temple at Los Angeles).
He also made us perform Shraaddha by having few til seeds in our hand and put them in Ganges while Swamiji was chanting some Mantras. As part of this ritual, we were also to keep handful of rice and curd mixture (probably it was rice and curd – I am not sure) on our heads and take a dip in Gangaji (it was my first dip in Gangaji though I had been to Haridwar and Rishikesh innumerable times, being a native of a place only 8 Kms. From Haridwar) – allowing the mixture to get mingled with its waters, remembering the departed souls in our families or in the families of our near and dear ones for their well being and release.
Our next stay was at some small place, about 10-20 Kms before Yamunotri. There Swamiji was elaborating on the Guru Puja Mantras in his morning and evening sessions. Each one of us was overwhelmed by the depth and vastness of the exposition.
There he allowed us to have a few of his snaps (otherwise it was not allowed). When I was ready to take a snap, he immediately came in Abhay Mudra. That photograph is one of my prized possessions today.
Next day we were in Yamunotri. I had carried some raw rice, as advised by Shettyji, which were boiled in the hot spring water and had as Prasad.
I had been meditating for number of years with practices given by Osho, Sadguru Jaggi Vasudeva and Swamiji himself. But, I was not attuned to processes like Puja. On this tour, I saw him perform Abhishekam everyday in an elaborate manner. I tried to bring some feeling of devotion, but it did not materialize. I always thought this is what Bhakti involves and I do not have that in me.
Very next morning he started speaking on Bhakti and said that anyone who is seeking the truth (God) – the consciousness within – through any practice is a Bhakta. This removed that feeling of inadequacy.
In one of these meetings, he also spoke on three aspects of Karmas, namely, Sanchit Karma (accumulation of all Karmas over millions of lives), Prarabddha (Karmas released for this life to be lived) and Aagami (Karmas which we perform in this life which get added to Sanchit Karmas). About Sanchit Karmas, he told us that they can be burnt through sadhana or by the grace of the Guru in this life itself but Prarabddha has normally to be lived through. He also beautifully elaborated on how to avoid Aagami.
What he explained was that when as a consequences of unfolding of Prarabddha, we are in a particular situation, if we feel that it is a consequence of our own Karmas and that no one else is responsible for that, Prarabddha is exahausted (or lived through) and no Aagami Karma is created. But if we find someone else responsible for our situation and react or act emotionally (with a feeling that injustice is done to me or that God is unkind to me), this becomes Karma and becomes part of Sanchit Karma which will unfold in later lives.
For example (this example was not given by Swamiji), if one is bound to be a poor person in this life because of unfolding of Prarabddha, it is almost impossible to change it (in a rare case it may change because of grace of a Guru or one’s spiritual evolution which takes one beyond the law of Karma). But nothing prevents one from enjoying even when one is poor. I see children of beggars enjoying in heavy rain near a traffic signal (whereas a wealthy person in a comfortable car at the same signal may be a worried man) and there is nothing which prevent grown-ups to enjoy in the same way. There have been a number of artists and saints who enjoyed while living in poverty. It is a perception, a mental orientation. If we are fine, the way we are, there would be no Karma or Aagami. If we hold someone, our parents or the society or the God responsible for it, Aagami will get added to the bag of Sanchit Karma.
As for burning of Sanchit Karma or Aagami Karma through sadhana, I have one experience to share. At one point of time I had differences with one of my colleagues and had negative feelings for him. More than a decade later, I was practicing Vipasana. At the end of meditation, we were to chant “Bhavatu Sarva Mangalam” three times. Initially I used to chant it as a ritual. Slowly the bhava associated with the mantra starting becoming a reality and there was that emotion that let the God bless everyone. In that situation the first person whose remembrance arose in me was the person against whom I had hard feelings. When I shared this experience with Gaur Saheb, he said that the Karma created by the hard feeling is burnt by this bhava and now I will not have to face the consequences of that Karma (Aagami created by my reaction).
Coming back to our Yatra, on our way back from Yamunotri also we stayed in the same place. It happened a few times that when Swamiji wanted to address us (meeting place was in an open area), it will start raining. When it happened once again, Swamiji looked up raised his hand and said, “What is this? Whenever I want to speak, it starts raining. Enough is enough. Stop!”. Rain did not disturb our meetings thereafter in a 15 day tour and there was no blockage of roads due to landslides which is common in the monsoon season (it was month of July)!
In Badrinath Swamiji performed elaborate Shraaddha for our ancestors and friends again, whomever we remembered at that time. Each one of us went to him with til seeds in our hands. He poured sacred water on our hands so that til seeds are washed down on some Yantra amidst chanting of Mantras.
After our visits to Gangotri, Badrinath and Kedarnath on our way back to Haridwar, we stayed in Srinagar, a town before Rishsikesh. There Swamiji narrated an incident from his life when he was about 17 years of age and was suffering with diarrhea on the banks of Gangaji in Haridwar. While in a very bad shape, he thought to himself that in Bhagwat Geeta, Bahgawan says that if one is completely surrendered to him, he looks after his Yoga (to get what one wants) and Khshem (preservation of what one has) but here I am suffering. Bhagwan cannot be wrong. That means I am not fulfilling my part of the condition – being in a state of total surrender. He further thought that if this body and mind are not good enough to surrender to him, let them go (this brought that feeling of total surrender) – I have nothing to do with them.
Just then a sadhu came there with some food and medicine. He continued coming for a couple of days after that. Swamiji’s health started improving. He noticed that sadhu had tucked a pen with a sparkling jewel in his dress. This appeared to be a little unusual. On being asked, sadhu told his name as Shankar from a nearby Ashram. A few days later when Swamiji regained his health, he wanted to go and meet the sadhu who saved his life to express his gratefulness. On enquiry in that Ashram, a sadhu enagaged in Japa present there told him that there is no sadhu in the name of Shankar there. When Swamiji insisted that the name of this very Ashram was given to him by the sadhu who brought food and medicine to him, he got irritated and told him that there is no sadhu in the name of Shankar and that there is only one Shankar, an idol in the temple. Swamiji went to the temple and saw the same pen tugged in the attire of Shiva Bhgawan (On our was back to Delhi, we stayed for two days in Haridwar. While in Haridwar, he took us to this temple and the place where he was lying with his illness and Shiva came to give him food and medicine). He also saw the same plate in front of the idol in which sadhu came to him with food. On further enquiry he was also told that for a few days whatever naivadyam was offered to the Lord, after a while, when he (priest of the temple) went to take prasad, plate was found to be empty. The priest felt that some rat may be coming from some opening and eating it.
By now Swamiji knew who that rat was and realized that it was Shiva himself who came in the form of sadhu when he surrendered to the God. Swamiji further explained it to us that if Shiva just wanted to help him, a mere sankalpa was enough or he could have prompted someone to do it - there was no need for him to come physically. Shiva also left identifiable clues like pen with a jewel and a plate to make it obvious that he himself came. That means he wants us to know this. While narrating this incident, Swamiji exhorted Shiva for long, referring to some chanting of Raman Maharishi and others, to come in the lives of each one of us and show that what he is telling is the truth. That Shiva is not a mythological figure but actually walks on this earth. A very powerful atmosphere was created in the hall at that time. And this was the first time when a few tears rolled down my eyes in the presence of a Guru.
I had heard, tears mean opening of Anahat Chakra (heart chakra) and announces advent of Bhakti in one’s life. It also signifies one’s connection with the Guru. This got confirmed when we reached back to Delhi. There I went to meet Gaur Saheb and from his office called Mungale Sir to get appointment for my brother-in-law. Hearing my voice he asked me to give the phone to Gaur Saheb. Mungale Sir was very happy to tell him that my Anahat Chakra got opened-up and Bhakti Bhava has arisen.
Before concluding, I would like to narrate an unconnected incident showing how God supports faith of his devotees. On way to Delhi my friend wanted to meet his friends in IIT, Roorkee. I did not know anybody except a professor who had joined as lecturer when we were in that institution. He was not available in his office and I dropped the idea of meeting him - in fact I was not very keen. Taking a random round of the campus, I noticed his residence and thought of calling on him again. The door was opened by his wife and professor was out on tour to Delhi. Even when we were still settling down, she started telling me about the problems with her daughter who was working in Bangalore. She told me that she is a devotee of Hanumanji and has been praying for several decades. Her husband used to tell her that all this is nonsense as nothing good has happened in their lives. That morning she thought to herself that if no help comes today, she will stop praying. And the same day I was there as a help for her daughter in Bangalore (I was working in Bangalore that time). This is how God brings back the faith of devotees.
We assembled near the bus Caravan next morning with our luggage. It was still dark. Suddenly Swamiji came attired for the tour with all his malas and before I could properly see and wish him, he hugged me tightly (I can still feel that hug and the pressure of his hard and thick malas on my chest). I was overwhelmed by his affection! Such a wonderful beginning of the tour!! I was so overjoyed that I immediately shared this happening with my close relatives and friends through SMSs.
On our way to Rishikesh, first leg of the tour, I was sitting in the bus next to one Ms Kanthi (Guruji had instructed us not to sit with our friends and relatives). She had many questions. I was answering them. Conversation was long. This irritated a co-traveller. We continued with our chat even thereafter, although at a lower volume. Affectionate relationship with Kanthi continues to this day – we subsequently met several times in Bidadi Ashram as also at my home. I got to know her daughter also as we were participant in a course which we attended a year later. I got affectionately connected to her instantly.
In Rishikesh, marking the beginning of Yatra, Guruji gave us saffron cotton shawls which we were expected to put on all the time with vow of purity for the duration of the tour. He performed elaborate Abhishekam on the idols of Shiva and Parvati (Anandeshwara) there (and in all other sacred places everyday thereafter – these were being consecrated for installation in a temple at Los Angeles).
He also made us perform Shraaddha by having few til seeds in our hand and put them in Ganges while Swamiji was chanting some Mantras. As part of this ritual, we were also to keep handful of rice and curd mixture (probably it was rice and curd – I am not sure) on our heads and take a dip in Gangaji (it was my first dip in Gangaji though I had been to Haridwar and Rishikesh innumerable times, being a native of a place only 8 Kms. From Haridwar) – allowing the mixture to get mingled with its waters, remembering the departed souls in our families or in the families of our near and dear ones for their well being and release.
Our next stay was at some small place, about 10-20 Kms before Yamunotri. There Swamiji was elaborating on the Guru Puja Mantras in his morning and evening sessions. Each one of us was overwhelmed by the depth and vastness of the exposition.
There he allowed us to have a few of his snaps (otherwise it was not allowed). When I was ready to take a snap, he immediately came in Abhay Mudra. That photograph is one of my prized possessions today.
Next day we were in Yamunotri. I had carried some raw rice, as advised by Shettyji, which were boiled in the hot spring water and had as Prasad.
I had been meditating for number of years with practices given by Osho, Sadguru Jaggi Vasudeva and Swamiji himself. But, I was not attuned to processes like Puja. On this tour, I saw him perform Abhishekam everyday in an elaborate manner. I tried to bring some feeling of devotion, but it did not materialize. I always thought this is what Bhakti involves and I do not have that in me.
Very next morning he started speaking on Bhakti and said that anyone who is seeking the truth (God) – the consciousness within – through any practice is a Bhakta. This removed that feeling of inadequacy.
In one of these meetings, he also spoke on three aspects of Karmas, namely, Sanchit Karma (accumulation of all Karmas over millions of lives), Prarabddha (Karmas released for this life to be lived) and Aagami (Karmas which we perform in this life which get added to Sanchit Karmas). About Sanchit Karmas, he told us that they can be burnt through sadhana or by the grace of the Guru in this life itself but Prarabddha has normally to be lived through. He also beautifully elaborated on how to avoid Aagami.
What he explained was that when as a consequences of unfolding of Prarabddha, we are in a particular situation, if we feel that it is a consequence of our own Karmas and that no one else is responsible for that, Prarabddha is exahausted (or lived through) and no Aagami Karma is created. But if we find someone else responsible for our situation and react or act emotionally (with a feeling that injustice is done to me or that God is unkind to me), this becomes Karma and becomes part of Sanchit Karma which will unfold in later lives.
For example (this example was not given by Swamiji), if one is bound to be a poor person in this life because of unfolding of Prarabddha, it is almost impossible to change it (in a rare case it may change because of grace of a Guru or one’s spiritual evolution which takes one beyond the law of Karma). But nothing prevents one from enjoying even when one is poor. I see children of beggars enjoying in heavy rain near a traffic signal (whereas a wealthy person in a comfortable car at the same signal may be a worried man) and there is nothing which prevent grown-ups to enjoy in the same way. There have been a number of artists and saints who enjoyed while living in poverty. It is a perception, a mental orientation. If we are fine, the way we are, there would be no Karma or Aagami. If we hold someone, our parents or the society or the God responsible for it, Aagami will get added to the bag of Sanchit Karma.
As for burning of Sanchit Karma or Aagami Karma through sadhana, I have one experience to share. At one point of time I had differences with one of my colleagues and had negative feelings for him. More than a decade later, I was practicing Vipasana. At the end of meditation, we were to chant “Bhavatu Sarva Mangalam” three times. Initially I used to chant it as a ritual. Slowly the bhava associated with the mantra starting becoming a reality and there was that emotion that let the God bless everyone. In that situation the first person whose remembrance arose in me was the person against whom I had hard feelings. When I shared this experience with Gaur Saheb, he said that the Karma created by the hard feeling is burnt by this bhava and now I will not have to face the consequences of that Karma (Aagami created by my reaction).
Coming back to our Yatra, on our way back from Yamunotri also we stayed in the same place. It happened a few times that when Swamiji wanted to address us (meeting place was in an open area), it will start raining. When it happened once again, Swamiji looked up raised his hand and said, “What is this? Whenever I want to speak, it starts raining. Enough is enough. Stop!”. Rain did not disturb our meetings thereafter in a 15 day tour and there was no blockage of roads due to landslides which is common in the monsoon season (it was month of July)!
In Badrinath Swamiji performed elaborate Shraaddha for our ancestors and friends again, whomever we remembered at that time. Each one of us went to him with til seeds in our hands. He poured sacred water on our hands so that til seeds are washed down on some Yantra amidst chanting of Mantras.
After our visits to Gangotri, Badrinath and Kedarnath on our way back to Haridwar, we stayed in Srinagar, a town before Rishsikesh. There Swamiji narrated an incident from his life when he was about 17 years of age and was suffering with diarrhea on the banks of Gangaji in Haridwar. While in a very bad shape, he thought to himself that in Bhagwat Geeta, Bahgawan says that if one is completely surrendered to him, he looks after his Yoga (to get what one wants) and Khshem (preservation of what one has) but here I am suffering. Bhagwan cannot be wrong. That means I am not fulfilling my part of the condition – being in a state of total surrender. He further thought that if this body and mind are not good enough to surrender to him, let them go (this brought that feeling of total surrender) – I have nothing to do with them.
Just then a sadhu came there with some food and medicine. He continued coming for a couple of days after that. Swamiji’s health started improving. He noticed that sadhu had tucked a pen with a sparkling jewel in his dress. This appeared to be a little unusual. On being asked, sadhu told his name as Shankar from a nearby Ashram. A few days later when Swamiji regained his health, he wanted to go and meet the sadhu who saved his life to express his gratefulness. On enquiry in that Ashram, a sadhu enagaged in Japa present there told him that there is no sadhu in the name of Shankar there. When Swamiji insisted that the name of this very Ashram was given to him by the sadhu who brought food and medicine to him, he got irritated and told him that there is no sadhu in the name of Shankar and that there is only one Shankar, an idol in the temple. Swamiji went to the temple and saw the same pen tugged in the attire of Shiva Bhgawan (On our was back to Delhi, we stayed for two days in Haridwar. While in Haridwar, he took us to this temple and the place where he was lying with his illness and Shiva came to give him food and medicine). He also saw the same plate in front of the idol in which sadhu came to him with food. On further enquiry he was also told that for a few days whatever naivadyam was offered to the Lord, after a while, when he (priest of the temple) went to take prasad, plate was found to be empty. The priest felt that some rat may be coming from some opening and eating it.
By now Swamiji knew who that rat was and realized that it was Shiva himself who came in the form of sadhu when he surrendered to the God. Swamiji further explained it to us that if Shiva just wanted to help him, a mere sankalpa was enough or he could have prompted someone to do it - there was no need for him to come physically. Shiva also left identifiable clues like pen with a jewel and a plate to make it obvious that he himself came. That means he wants us to know this. While narrating this incident, Swamiji exhorted Shiva for long, referring to some chanting of Raman Maharishi and others, to come in the lives of each one of us and show that what he is telling is the truth. That Shiva is not a mythological figure but actually walks on this earth. A very powerful atmosphere was created in the hall at that time. And this was the first time when a few tears rolled down my eyes in the presence of a Guru.
I had heard, tears mean opening of Anahat Chakra (heart chakra) and announces advent of Bhakti in one’s life. It also signifies one’s connection with the Guru. This got confirmed when we reached back to Delhi. There I went to meet Gaur Saheb and from his office called Mungale Sir to get appointment for my brother-in-law. Hearing my voice he asked me to give the phone to Gaur Saheb. Mungale Sir was very happy to tell him that my Anahat Chakra got opened-up and Bhakti Bhava has arisen.
Before concluding, I would like to narrate an unconnected incident showing how God supports faith of his devotees. On way to Delhi my friend wanted to meet his friends in IIT, Roorkee. I did not know anybody except a professor who had joined as lecturer when we were in that institution. He was not available in his office and I dropped the idea of meeting him - in fact I was not very keen. Taking a random round of the campus, I noticed his residence and thought of calling on him again. The door was opened by his wife and professor was out on tour to Delhi. Even when we were still settling down, she started telling me about the problems with her daughter who was working in Bangalore. She told me that she is a devotee of Hanumanji and has been praying for several decades. Her husband used to tell her that all this is nonsense as nothing good has happened in their lives. That morning she thought to herself that if no help comes today, she will stop praying. And the same day I was there as a help for her daughter in Bangalore (I was working in Bangalore that time). This is how God brings back the faith of devotees.
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