Year 19 Vol. 1 October, 2019
Year 19
Vol. 1
1.
Saami Ja Slok No 22
2
2.
Life History of Satguru Swami Teoonram Ji Maharaj
3.
Kids Corner
4.
Shrimad Bhagwatgita
5.
Jigayasa No. 10
6.
Raag Jog Bhajan
11-11
7.
Drishtant Pragya
12-14
8.
Shree Amar Katha
15-16
9.
On The Occasion of Gita Jayanti
17-18
10.
The Story of Devotee Pundarik
19-20
11.
Aasa Bhajan
20-20
12.
Satguru Swami Sarvanandji Maharaj Janamoutsav
21-26
13.
Raag Pilo Bhajan
26-26
14.
Satguru Swami Teoonram Amrit Vaani
27-27
15.
The Ascent of Yudhishthira into Heaven
28-29
16.
Yatra Darshan
30-31
17.
Datewise Tour Program
3-5 6 7-9 9-11
32
Year 19 Vol. 1 October, 2019
SAAMI JA SLOK.No 22 Adhi Mahaangosaami Saudo Prem Jo Je To Khwaish Kharid Jite Satt Sir Jo Saango Parchi Paae Gichi Meingila Jo Ghaangho Langhe Pau Laanghote Matlab Thiyai Man Jo. The renowned poet Saami says that the 'barter of love' is extremely expensive. If you are interested in obtaining it then stop worrying about your existence; which means be prepared to sacrifice your life. Secondly be prepared of public reproach. Therefore, the 'barter of love'is like crossing over a deep river. Only after undergoing many hardships one obtains it. Love is the essence of life as God himself is the true form of love. God can be realized only through pure love but to achieve it is extremely difficult. To get it you must sacrifice; as they say, 'to achieve one thing you lose something'. Kabirdas has said: Prem Ne Vaaddi Upje Prem Ne Haatt Bikaae Raja Parja Jehi Ruchaisees Dei Le Jaae The only condition to obtain love is to let go of oneself; whether it is a King or a Common Man. Meera bai loved Shri Krishna unconditionally, she bare dimmense criticism and didn't even care for her life. She was always mesmerized in Shri Krishna's love. Sant Kabirdas has further said: Prem Prem Sab Koi Kahe Prem Ne Chinhe Koi Aath Paher Bheena Rahe Prem Kahaave Soi True love of Lord is the goal of Mankind. Saami Saheb through the above verse has emphasized the importance of Divine love in life. 2
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Highlighting the wonderful tale of Chakora’s unique love, Satguru Maharaj said, Chakora after all is only a small bird and just look at the flight of its imagination, in meeting its beloved, after its being burnt to ashes. It is not mere fiction or flight of imagination, but a fact. Pointing to the final verdict of Shri Chaturdas, the jewel among the poets, Satguru Maharaj said : Even after getting this rare human form, which is not accessible and obtainable even to the immortals, if man does not love God, the Supreme Soul, fie upon him and a thousand shame for him. Without the love of the Lord, man appears to be forlorn. Nadi Sooni Neer Binaa, Gau Sooni Khir Binaa, Naari Sooni Cheer Binaa, Kamaan Sooni Teer Binaa. Raajaa Soona Vazeer Binna, Lashkar Soona Veer Binaa, Shahar Soona Faqeer Binaa, Saadhu Soona Dheer Binaa. Mandir Soona Peer Binaa, Pinjaraa Soona Keer Binaa, Shareer Soona Sameer Binaa, Hirdaya Soona Raghveer Binaa. BHAJAN RAAG BHAIRVEE Meri Dil Deewani, Darshan Gur Piyaasi. Binaa Dekh Deepak, Patang Jiyoon Udaasi. Jiyon Vaam Kaami, Chahat Daam Daami. Sansaari Jiyon Sut, Kar Kare Aas Dar Dar. Bhanwar Phool Oopar, Gaoo Bachre Passi. Jiyon Kant Naari, Shastra Soor Dhaari. Davaa Dohiya Piyaari, Chandan Ahi Niwaasi. 3
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Chakvi Peev Paave, Sippi Swaati Dhaave. Muktaa Hans Khaave, Jogi Yan Abhiyassi. Jiyon Ghan Ko Moraa, Priya Chand Chakoraa. Tiyon Gur Ki Lo Raa, Teoon Ura Mein Aasi. Meaning : As a river without water, cow without milk, a lady without robes, a bow without arrows, a king without minister, an army without the valiant, a city without a Fakir (real recluse and lover of God), a saint without patience, a temple without the priest, a cage without a parrot, a body without vital breath is desolate, in the same way the heart devoid of the Love of Raghuvir (God) is also desolate and forlorn. Referring to many real incidents and episodes of true love, as mentioned in the scriptures, with the rhythmic resounding recitation of Ram Nam, Satguru Maharaj concluded his Satsanga. The audience, after taking the sanctified food and ruminating and reflecting on the words of wisdom uttered by Satguru Maharaj left for their respective homes. Satguru Maharaj, after sharing meals with the saints, retired to rest. Being attracted and deeply impressed by the heart - touching pious preachings and soul-stirring devotional songs, Bhakt Khiya Ram Ji requested Satguru Maharaj for inviting him in the Spiritual fold on the second day of the luminous fortnight. He said, “O Venerable Holy Sir, Verily have you graced me with your blessings and benedictions, now do take me in your spiritual fold, initiate me on the Spiritual path and let all my wealth, property etc. be distributed amongst the poor, the needy, the orphans and the widows by your sacred hands. I want to consumate and fulfil the mission of my life by serving your lotus feet and remaining your true disciple forever. After listening to supplication and entreaties of Bhakt Khiya Ram, Satguru Maharaj, keeping in mind the scriptural injunctions and aphorisms in holy books about the eulogy of devotion and the difficulties in the path of true devotion, coupled with his own experience said : “O dear, it is very well that you have expressed a keen desire for service and devotion, but perhaps you are not aware how difficult it is to be dedicated to devotion. 4
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Bhakt Duheli Guru Ki, Jiyon Khande Ki Dhaar Digmig To Gir Pare, Nischal Utare Paar. Explaining the importance of the above cited verse Satguru Maharaj said that devotion to one’s Satguru (Spiritual Preceptor) is very difficult. It is as difficult as walking on the edge of a naked sword. Those who are of irresolute and wavering mind will immediately fall down from grace, but those who are of firm and steadfast mind will definitely reach the destination. Therefore, don’t make haste. Let this property and wealth remain with you. If you desire to accompany us, you are welcome ! After listening to the logical and wise arguments of Satguru Maharaj, Bhakt Khiyaram was satisfied. He again requested for his initiation in the Spiritual fold. His request was acceded to and he was initiated as Satguru Maharaj’s disciple, which was a great source of delight for him. On the next day, Bhai Tekooramji of Bhanbhura village (who was in relation maternal uncle of Satguru Maharaj) approached Satguru Maharaj and requested him to visit his village. Noticing the sincerity and humility of Bhai Tekooram, Satguru Maharaj accompanied by his team, dear devotees and disciples went to Bhanbhura village. During his ten days stay at Bhanbhura village, Satguru Maharaj offered the audience ambrosial cups of devotion and divine love, dissuaded them from consuming fish, flesh, fowl or liquor and strengthened their love for the Lord. Bhai Tekooram, alongwith the members of the family were initiated by Satguru Maharaj and became his devout disciples. Bhai Rachuram coming to know of Satguru Maharaj’s arrival at Bhanbhura village, visited Satguru Maharaj. After offering obeisances and respectful regards, entreated him to pay a visit to his village ‘Bandh’. Acceding to his prayer Satguru Maharaj alongwith his dear devotees and devout disciples visited Bandh. Enlightening the audience on ‘Humanity’ during Satsanga, Satguru Maharaj said: One, who does not have the blessed vision of Lord Vishnu, during human life, which in inaccessible and rare for even immortals, is considered a criminal, deserving punishment fit for a murderer. Further explaining this point Satguru Maharaj said : to be continue...... 5
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Kids Corner 1.
2.
3. 4. 5. 6. 7. 8. 9.
On which sindhi date did Bhakt Chellaram inform everyone about his departure from this earthly body? a) 11 Kartik samvat 1960 b) 12 Kartik samvat 1960 c) 11 Jyeshth samvat 1960 d) 12 Jyeshth samvat 1960 On which sindhi date did Bhakt Chellaram leave his earthly body? a) 17 Kartik samvat 1960 b) 17 Jyeshth samvat 1960 c) 16 Kartik samvat 1960 d) 16 Jyeshth samvat 1960 At what time did Bhakt Chellaram leave his earthly body? A) 3 am b) 5 am c ) 1 am d) 4 am What was Swamiji´s age when Bhakt Chellaram left for heavenly abode? a) 13 years b) 18 years c)16 years d) 20 years To what melody does "Rahi ram naam kha nyaaro tu" belong? a) Bhairavi b )Todhi c)Kohiri d)Sorath At what time did Bhakt Chellaram give the last hint about his departure? a) At 2 am early morning b)at 2 am night c) At 8pm d) At 4 am " Chave ------ sunder velo athei" - whose name is in this verse? a) Teoon b) Chelo c) Sunder d) Shah Latif What words did Bhakt Chellaram chant before leaving for heavenly abode? a) Ram naam b)Krishna naam c)Shivohum d) Satnam sakhi Which task did Tehalram bestow on Swamiji? a) Farm and fields b) Home and shop c)both d)none of the two
Answers in page 32 6
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CHAPTER - XVI
nSoh lEif}eks{kk; fucU/kk;klqjh erkA ek ‘kqp% lEina nSohefHktkrks¡fl ik.Mo AA5AA nSoh lEir~ the divine gift; foeks{kk; as conducive to liberation; vklqjh (and) the demoniac gift; fucU/kk; as conducive to bondage; erk has been recognized; ik.Mo O son of Pandu, Arjuna; ek ‘kqp% (therefore) grieve not; nSohe~ lEine~ the divine endowment; vfHktkr% vfl you are born with. The divine gift has been recognized as conducive to liberation, and the demoniac gift as conducive to bondage; Grieve not, Arjuna; for you are born with the divine endowment. (5) The divine gift as consisting of the Sattvika virtues and practices enumerated in verses 1 to 3 above secures absolute and lasting freedom from the bondage of mundane existence and unites on with God, who is Truth, Consciousness and Bliss, solidified. Such is the opinion of the Vedas and other sacred books, as well as of holy men. This is what is meant by the statement that the divine gift has been recognized as conducive to liberation. Even so the demoniac gift briefly mentioned in verse 4 above - as consisting of evil propensities and immoral practices, which have the element of Tamas with an admixture Rajas preponderating in them, involves man in the trammels of worldly existence and leads to his downfall. The Vedas and other scriptures as well as holy men bear testimony to this fact. This is what is meant by the declaration that the demoniac gift has been recognized as conducive to bondage. The latter half of this verse is intended to inspirit Arjuna by assuring him that he was naturally endowed with all the virtues constituting the divine gift. And since the latter brings about freedom from the bondage of worldly existence, there could be no doubt about his attaining blessedness. Hence he had no reason to grieve for. 7
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The divine gift has been dealt with at length at the beginning of this chapter as well as before, but the demoniac gift has been very briefly touched so far. The Lord, therefore, takes up the subject now in the order to discuss in detail the nature as well as the conduct and behaviour of men possessing a demoniac disposition.
}kS HkwrlxksZ yksds·fLeUnSo vklqj ,o pA nSoks foLrj’k% izksDr vklqja ikFkZ es J`.kq AA 6AA ikFkZ O son of Prtha, Arjuna; yksds vfLeu~ in this world; }kS HkwrlxksZ (there are) two types of created beings or men; ,o only; nSo% (viz.) the one possessing a divine nature; p and; vklqj% the other possessing a demoniac disposition; nSo% (of these) the type possessing a divine nature; foLrj’k% in detail; izksDr% has been dealt with; vklqje~ (about) the type possessing a demoniac disposition; es from Me; J`.kq (now) hear (in detail). There are only two types of men in this world, Arjuna, - the one possessing a divine nature and the other possessing a demoniac disposition. Of these, the type possessing a divine nature has been dealt with at length; now hear in detail from Me about the type possessing demoniac disposition. (6) ‘Sarga’ means creation, and ‘Bhutasarga’ signifies an order of created beings. ‘Asmin loke’ refers to the world of human beings and the present chapter discusses the characteristics of human beings; that is why ‘Bhutasargau’ has been translated as two orders or types of human beings. The use of the particle ‘Eva’, which restricts the number of the types of human beings to two only, is intended to convey that although there are many types of human beings, the two mentioned in the present verse are the chief among them, as other types are included in them. Of the two types of human beings mentioned here, the one which is Sattvika in character possesses a divine disposition; while the other, which is dominated by Tamas blended with Rajas, possesses a demoniac disposition. Men possessing a fiendish or delusive nature should be taken as included in the type possessing a demoniac disposition. 8
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The nature, conduct and behaviour of those possessing a divine disposition have been discussed at length in verses 1 to 3 of this chapter as well as in other chapters; but the nature, conduct and behaviour of those possessing a demoniac disposition have been touched only briefly. Therefore, the Lord now undertakes to describe them in detail in the following verses in order that they many be eschewed in toto. This is what sought to be conveyed in the latter half of this verse. Thus inviting Arjuna to hear attentively the marks of those possessing a demoniac disposition, the Lord now proceeds to describe them.
JAGYASA NO. 10 Question: O Lord! Please be benevolent and explain the meaning of this hymn to us. Bhajan raag prabhati (The morning hymn) So yogi guru meraavdhu, so yogi guru mera.*avadhu: causing a wave, shaking My ascetic Preceptor awoke me, such is my ascetic Preceptor. Is pad ka jo karat nibera ,tek . He told me the meaning of this hymn(chorus) Taruvarekpanchi do baithe, ek guru ik chela. On the same tree there are two birds sitting, one is the Preceptor and the other the disciple. Chele sabjagchunchunkhaya, gururahataakela (1) The disciple gobbled up the grief and happiness of the world, while the Preceptor remained alone.(1) Gaganmandal me urdu mukhkhua, ta me amika vasa. In the above world (heaven) there is a well full of nectar. Sagura hove bharbharpeeve, nigurarahenirasa. (2) The one who has a Preceptor will drink the nectar repeatedly from the well, but the one without a Preceptor will remain deprived. (2) 9
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Taruvarekmool par thada, bin fhulefallaga. The tree is unbalanced because it has produced fruits without having any flowers? Shakhapatranahikuchvake, ashtkamalmukhgaja. (3) The branches and the leaves remain silent, the roots produce the sound. (3) Panchi ka khoj meen ka marg, kahat kabir vichara. Birds follow the way in search of water. Kabir asks us to analyze this thought. Moorat me ik soorat dekhi, satguru pai balihara. (4) In the idol I saw a face, I surrender myself to the Preceptor. (4) Answer: The Revered Preceptor summarized the meaning of this hymn. Meaning: Revered Saint Kabir Das says that whoever reveals the meaning of this hymn is my Preceptor. He asks us to consider this body to be like a tree. There are two birds sitting in this body form tree, one is the Lord and other is the being.They play the role of Preceptor and student. They always stay in this tree. The student is the one who endures grief, happiness with attachment and malevolence according to his deeds meaning that in pursuance of his fate. The other one, who is always in the free for any sort of attachment, with a pure wisdom, remains unpolluted by the worldly delusions. He is the Lord in the form of the Preceptor. He is not involved in any form of exchange of deeds. The Lord in the form of the Preceptor only observes. This matter is described in the 'Mundaka Upanishad´- shedding off the ignorance by taking shelter of the Preceptor –this has been explained in the metaphor above using birds. As in: Dwasuparnasayujasakhay, samanamvrukshparishwajaate, Two birds are perched on one same tree as partners, Taporanya :pippalamswadwatyanashananyoabhichakshiti. One of them tastes and eats the fruit while the other just observes without eating. Two birds take refuge of one same tree. In the direction of the sky, at the tenth gate, there is an inverted well with nectar. There is a hole close to the roof of the well which serves as the entrance. Day and night, through that entrance, the moon's nectar drips into it. Due to the heat of the sun in the navel, it dries up. With the skills taught by a complete Preceptor, you will be able to stretch the symbolic and through the 10
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practice of the tongue lock (Kechari Mudra consists in being able to taste through the tongue lock the nectar which comes from the nasal cavity thus liberating a person from the need of thirst and famine), is able to unite with that hole and that person who goes according to his Preceptor, can taste that nectar and thus achieve immortality. Those without a Preceptor remain with nothing. The Word symbolized by the tree, is firm despite having no support. This is without flowers, but the intelligence, unattachment and peace are the valuable fruits placed on it. There are neither branches nor leaves in this tree. The sacred hymns can be continuously heard from the roots of this tree throughout the day and night. A bird flies in the sky and a fish swims in the water, but we are unaware of the direction they move in for they are very subtle and leave no trace. Likewise, the path to self-realization is extremely subtle. Respected Kabirdas says that with the great blessings of a true Preceptor, I have witnessed the Lord upon the self's form in this bodily appearance. I would give my life upon such a Godly Preceptor. In this way, the Revered Preceptor gave a brief meaning of the hymn with deliberation. The chief priest “Mahant� Parsuram was pleased to hear this.
|| Raag Jog Bhajan || Pahinjo De Deedaar, O Satguru, Darshan Ji Sik Aahe Ghani Mu || Tek || Satguru Tuhinje Sik Me Mukhe Pal Pal Poor Pavan Yaad Kare Gun Gaalhiyu Tuhinju Nene Neer Vahan, Biyo Na Vane Vahivaar || 1 || Darshan Bin Aa Zahir Barabar Jeean Hi Muhinjo Machalia Jo Jiye Neer Bina Thiye Jeean Tho Ahinjo, De Darshan Dilthaar || 2 || Palak Sabhaagi Ghadi Sabhaagi Sai Ma Bhaaya Kahe Teoon Guru Darshan Tuhinjo Jadahi Ma Paaya, Darshan Ta Balihaar || 3 || 11
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DRISHTANT PRAGYA Jiyada Lobh Na Kijiye, Lobh Dukhon Ki Khan Once upon a time delusion visited a miser wealthy business man. He once went for a stroll to the jungle and saw Lord Shankar Bholenath's temple there. There he bowed down and with great love and reverence he said: " Oh benevolent one " I have taken up a contract at the forest, I will give you 10% of the benefit as offerings. Having said this, he started the work and by God's grace he received 5000 Rs profit within 6 months. At this point he thought of offering 500 Rs to Lord Shankar. So he took 500 Rs and left. On his way to the temple, he thought that Lord Shankar did not need 500 Rs so why not give 250 Rs instead. He split up 250 Rs, and yet again he thought that the money he was offering would be taken away by the priest so it would be better to offer 125 Rs and use the rest for some other purpose. He reached the temple and saw the devotees offering coconuts, so he asked the priest "Why are these people offering coconuts at the lord's lotus feet?" The Priest said: "Those devotees whose wishes have been fulfilled come and offer coconuts to express thier gratitude to the Lord�. The business man thought "I'm such a foolish person that I was giving away 500 Rs as offering, but still I can change my mind and buy a coconut from the bazaar and offer it.� He went to the bazaar and asked the vegetable seller the price of the coconuts. He told him they were worth 2 annas. The business man thought that there were a lot of coconuts on the trees in the town so they should be cheaper but the seller told him that if he wanted the coconut for 1 anna he would have to get it from the garden. Hearing this he went to the garden and asked the gardener how much the coconut costs, the gardener told him that it costs 1 anna but the business man told him that it should be cheaper at the garden, for 2 paisa. To this the gardener told him that if he wanted the coconut for that price he would have to climb on the tree himself and get it. Hearing this the business man replied: "Alright, I will do it myself.� He went and started 12
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looking for some nice coconuts. Finally he found them on a tree which had a well below it. He thought that he would pick 2 coconuts 1 for Lord Shankar and the other as prasaad to take home. He climbed the tree and threw the coconut down, as he climbed to pick the other coconut up, his foot slipped and he hung from a branch, he started shouting out for help: “Is anyone there who can help me come down?" Hearing him, a Pandit asked: "Oh brother! How come you are hanging from there?” The business man accounted him the whole story, he said: "I had climbed the tree to pluck the coconuts but my foot slipped. Now, dear, try to help me get down and i will give you 100 Rs for helping me.” The Pandit thought to himself that whilst doing Satsang for a month, he would recieve 100 Rs, so why not try to help the man. There was a camel nearby eating grass, so the pandit brought the gardener's camel near the well, covered his eyes with a cloth and climbed on his back. He caught the business man's legs and said: “When I tell you, release your hands from the branch.” Suddenly the wind blew and the cloth that covered the camel's eyes flew away. Seeing himself near the well the camel ran away and the Pandit now hung from the man's legs. The man said: “Pandit ji! You have now put me in a difficult situation, let go of me.” The Pandit told him: "For God's sake, hold on till I call out for help because now I depend on you.” Now both started shouting for help. Hearing them the Priest came near the well and saw the business man and Pandit hanging from the tree. Seeing this the priest said to the business man: “Why are you hanging from the tree? Is this the only coconut you liked from the whole garden? Is that why you are dying like this?" He then said to the pandit: "You conduct Satsang everyday in the temple, did death drive you towards the business man and therefore you are hanging here along with him?” The Pandit told him: “The business man offered me 100 Rs to help him get down the tree and due to avarice I am now in this situation. Now please help me get down and I will give 100 Rs to you.” To this the business man said: “I will give you 200 Rs if you help me get down.” Hearing this the priest thought that it would be nice if he could earn 300 Rs or even more, so he said: “Brother ! I will have to risk my 13
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life to save both of you so you need to give me more money for it.” Hearing this the Pandit told him that he would give him 200 Rs and the business man said he would give him 300 Rs, however asked him to bring him down quickly as his arms were aching and he could not resist for long. Soon a child riding on a horse came to the garden to buy some coconuts. The Priest said to the boy: “Please lend me your horse for 10 minutes so that I can bring these 2 down from the tree and I will give you 10 Rs.” The boy told him: “First give me 10 Rs then I will lend you my horse.” Hearing this, the priest took out 10 Rs from his pocket and gave it to the boy. The Priest covered the horse's eyes with the towel and climbed on it and caught the Pandit's legs, coincidently the towel fell down from the horse's eyes, he immediately jumped and ran away from there. Now the priest was also hanging holding the Pandit's legs. At this point, the business man screamed: “Now, I'm dying, I can't bear the burden of both of you, now for God's sake let go of me.” Hearing this both the Pandit and the Priest said: “Please bear the burden for 5 minutes, we will call out for help. Now both of them started calling out for help. Hearing thier voices the gardener ran towards them and looked at them astonished and told the priest: "Oh Priest! How come you are hanging with both of them?” The priest told him the whole story and that the Pandit was ready to give him 200 Rs and the business man 300 Rs to bring them down and due to avarice he was also hanging there. The gardener said: “Oh Priest! Just think, if both of them had money would they be hanging here? The Pandit is hanging here due to avarice like you, but the business man is a liar because he had money, would he be hanging here for 2 paisa?” Hearing the gardener's words, the business man got angry and said: “Oh foolish gardener! I have 500 Rs tied on my belt.” As soon as he said this, the business man let go from the tree, all three fell in the well and died. That is why the true saints have written: “Ek Take Ke Kaaran, Lattak Mue Nar Teen.” 14
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SHREE AMAR KATHA
Surti said: Oh merciful Master! After your discourse, I have accepted the power of Maya as my mother, and the sentient power who is the embodiment of knowledge as my father, and thus experienced bliss. Can you please tell me who are my maids and servants? The Master said: "The five different breaths are your servants and consider the five organs to be your maids" He surti! The five different types of breaths are your exclusive servants,the five sensory organs and five organs of actions are your faithful and obedient maids and they serve your day in and out. NARRATION OF "THE BREATH" Surti: Oh Master! Which is the origin of the 5 types of breaths which you have mentioned? could you please name them, the place they reside in, and what kind of service they do. Guruji: Oh Surti! The origin of the five breaths, comes from the mode of passion of these 5 elements: earth,water,ether, air and Sky. The five breaths are Praan, Apaan, Samaan, Udaan, and Vyaan, Pran resides in the heart. Apaan resides in the anus and in the reproductive system. Samaan resides in the navel. Udaan resides in the throat. Vyaan resides all over the body. The Breath is essentially the same but receives different names depending on the part of the body it resides in. Praan, by practicing Pranayama, which means controlling the breath and every organ and veins in the body are cleaned. It's only the breath which looks after the body and keeps it clean just as a servant would do. It is also due to the breath that the body has life and remains active, moreover it gives the body the feeling of hunger and thirst. 15
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Apaan brings excreta to the lower part of the body Samaan distributes the juice produced from the food and liquids through the veins ,to the whole body Udaan is in charge of delivering the food and liquids eaten to the stomach Vyaan resides around the cheek bones and the jaws. Besides these five types of breath, there are five types of breath under these which are the following: Naag, kurm, krukt,devdatt, dhanajaya 1. Naag causes burps. 2. Kurm causes the opening and closing of the eyes. 3. Krukt causes sneezing. 4. Devdatt causes the yawn. 5. Dhananjaya prevails in the body, and after death occurs it causes the swelling in the body. In this way, the 5 breaths and 5 sub breaths, perform different actions to help the body work smoothly. If the body is not provided with such faithful servants as the breaths, these action would not be possible. If through Pranayam we are able to keep our breaths under control, they will serve their master as a subjugated servant does. Through Pranayama the pace of the breath becomes deep. The number of breaths spent by practicing pranayama in comparison is less than normal. Every day and night a person spends twenty one thousand six hundred breaths. By controlling them, and keeping righteous conduct the number of breaths spent will be less by which we can lead a longer life, on the contrary if we lead a luxurious life, cultivate anger, and excessive intake of food, the pace of our breaths increase by which this being leaves the body at a very young age. Leading a longer or short span of life is in our hands, for this the control of the breaths is essential. Besides considering the ten breaths to be faithful servants, they can also be controlled by the chanting of the guru mantra or other Vedic mantras By chanting these, the devotee feels the vibration of the Lords name all over his body and thus attains the stage of Brahmacharya by which he travels to the after world and attains bliss. By controlling the breaths All the ten sensory organs and the mind are controlled.
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On the Occasion of Gita Jayanti Holy Scripture Gita - from the Preceptor's Perspective Gita -- a source of inspiration in the path of Swadharma (Acharya Shri Satguru Swami Teoonramji Maharaj) Even if your dharma is devoid of all virtues, it should be considered as the best and supreme. Apart from this, even if it is difficult, painful and degrading to conduct or to follow your dharma, you should considerate as the most distinguished of all dharmas.Even if you die while practicing swadharma (prescribed duties as an individual in accordance with the Vedas), you should consider yourself as fortunate. An unfamiliar dharmapath is fraught with danger, even if it seems easy, pleasing, comfortable and uplifting to conduct. Brahmavidya (Gita) removes all sorrows-(Satguru Swami Sarvanandji Maharaj) Some have suffered from desires, some from greed and attachment. Some people are smitten with the disease of malice and jealousy and some by name and fame. Infinite creatures are thus suffering. What is the remedy? These sufferings can be overcome only by Brahmavidya (The Knowledge of Gita). Reading of Brahmavidya (Gita) will enable us to realize the self. Self-realization eliminates all suffering and gives us eternal bliss. The world's valuable heritage - Shrimad Bhagwad Gita (Satguru Swami Shanti Prakash Ji Maharaj) Bhagavad Gita is not only the great scripture of Bharat (India), but also an invaluable scripture for the world. Lord Shri Krishna has imparted eternal knowledge to mankind through Arjuna. Gita is like an 17
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illumined tower. We can decorate our life and existence by assimilating the message of Gita which is meant for Universal welfare. Detailed study of the Gita (Satguru Swami Haridasram Ji Maharaj) Hold on to the reading of Shrimad Bhagawad Gita even if you are so circumstanced that you can afford only gram (basic food) for your survival. Worldly attachment is destroyed with the knowledge of the Gita. (Satguru Swami Bhagat Prakashji Maharaj) Worldly attachment is the biggest hindrance in the liberation of mankind. Gita-Sadgranth eradicates this worldly affection. Complete detachment is possible only with knowledge of Gita. Courtesy: Discourses of Preceptors An Inspirational Episode Gita rectifiesbirth and death Once Acharya Satguru Swami Teoonramji Maharaj was seated in Amrapur Darbar, Tando Adam in Sindh with a congregation of saints. A gentleman came running to Acharya Shree, bowed and said, “Sai! Give us a book that destroys a person.” Ṭhe saints present in the congregation smiled at this strange request of the devotee. However, Acharya Shree became familiar with the simplicity of that devotee and also understood his sentiment. The Revered Preceptor said to the congregation, “Brothers, you did not understand his sentiments. He is asking for Shrimad Bhagwad Gita. This Holy Scripture is not meant to destroy anyone, but it enables the being to cross the frightful ocean otherwise known as the Sansara (world). Shrimad Bhagwad Gita rectifies our birth and death. Acharya Shree explained this fact in a straightforward manner to the gentleman before bidding farewell. Translated from Prem Prakash Sandesh, December 2018 edition 18
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The Story of Devotee Pundarik The Lord is residing in Prabhaas. There was a great Bhagavad devotee named Pundarik who lived on the banks of the Chandrabhaga river in south India. He would serve his parents and remember the Lord Shri Krishna. He had the feeling of God in his parents -- my mother is God, my father is God. His parents were aged and ailing. They were stricken by poverty. He lived in a small hut. He would serve his parents throughout the day. He would beg for food , and with what he had, cook and feed his parents. He wanted to visit Dwarka, he wanted to see Lord Shree Krishna (Dwarkanath) at least once. But he could not leave the service of his parents to visit Dwarka. He purified his mind by constantly serving his parents and the chanting of the Divine Name. With a purified mind he thought, if I can´t go to Dwarka, could Lord Shree Krishna, come with rukmani Ji ( the lord´s wife) to my house? The love of Vaishnavas attracts God. Pundarik's love had fully grown. The Lord conclude his thoughts, and went along with Shree Rukmanji to Pundarik's house on the banks of the Chandrabhaga river in south India. The Lord of fourteen Bhuvans visited his house. The Lord has come to myhouse! Pundarik had craved to worship Shree Rukmani and The lord. He was dancing (with joy) because Dwarkanath and Shree Rukmaniji visited his home. After glorifying God, he said- “I am a poor brahmin residing in this small hut.”At one end there was the mattress for his mother, mattress for his father and there was no place inside. He gave a brick to the Lord and Rukmani and asked them to sit upon it. The Lord was pleased to see Pundarik's devotion for his parents and asked him to serve his parents and then serve Him. Pundarik went to serve his parents leaving Rukmani-Dwarkanath seated on the brick. Pundarik served his mother first and thereafter his father. He got delayed in coming back. The delicate form of God being fatigued, the Lord placed His two hands on His waist. The Lord is full of bliss and how can the divine be grief stricken? 19
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God has made the world aware about the depth of the ocean of worldliness. प्रमाणंभवाब्धेरिदंमामकानांनितम्बःकराभ्यांधृतोयेनतस्मात् विधातुर्वसत्यैधृतौनाभिकोशःपरब्रह्मलिंगंभजेपाण्डुरंगम
Even today God is standing unswervingly. I have not gone. I am standing here for you. This jivatman is mine. God is waiting for the jivatman. My creatures, come to me, I am standing and waiting for you. Many a great have sunken in the sea of worldliness. By placing His hands on His waist the Lord has thus taught the world – He who takes shelter in the feet of the Lord, who becomes an offering unto the Lord and is devoted to the service of God, for him the world is so deep. No one can drown in water having a level up to the waist. The Lord has thus explained – Do not panic. I am not gone. I am waiting for you. Come to me. Even today God is explicitly seated and manifested. His presence is felt in the Bhagavad and in the heart of saints. The Lord is situated in Dwarka and the same Dwarkanath is manifested in Pandharpur with His two hands on His waist. Indeed Dwarkanath is Vitthalnath. Even today one finds the special manifestation of His Presence. Spiritual Aspirant, ShriAmrapurDarbar (Dib) , Jaipur
Aasa Bhajan Thalu: Jahikhe Parmeshwar Ji Oat Aa, Tahikhe Lagini Na Kaai Chot Aa. 1. Budham Kathaau Kei Kanan Sa, Bhaag Bhalaya Hari Bhaktan Sa, Jahinji Maalik De Nit Mot Aa - Tahikhe... 2. Kaathe Bhi Hari Bhakt Pukaare, Ute Achi Hari Paij Sanwaare, Jahinje Man Me Ko Na Khot Aa - Tahikhe.. 3. Hauma Mamta Moh Mitaae, Santan Sa Gadu Hari Gun Gaae, Jahikhe Milyul Gurua Jo Vot Aa - Tahikhe... 4. Kahe Teoon Tahi Bhau Na Koi, Sharan Ram Je Aaya Joi, Jahikhe Naam Sache Jo Not Aa - Tahikhe... 20
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Satguru Swami Sarvanandji Maharaj Janamoutsav 8th to 12th October 2019 GURU - GANGA - SATSANG - SEVA - SADGI The five flowers in the garden of Pujnia Sadguru Maharaj ji's life By the Present Mahamandleshwar of the Prem Prakash mandal Panchvishaytaj paanch se, puri kini preet, Pratham guru ganga ditya, tijja satsang neet Chaturth seva prem se, saada Jeevan panch, Panch seva puran bhae, lagi namaayaaanch The life of the enlightened ones which is compared to a garden in which different sorts of flowers (compared to the qualities) blossom, their divine fragrance not only remains in the garden, but spreads in all three worlds. Drawn by this fragrance, the devotees which are compared to the bees, willingly give up the worldly splendour, and are eager to give up all they possess. Just for the fragrance of a few divine grains of pollen that lingers in the air having ran into the divine grove the fragrance emitted it brings a divine message. KaheTeoon utte bhaag bahaara, Jehenj aachan tha mu hubkaraa Amma se navisran gul, Maata de khushaan mokal, Je jhali tab vendasodheen Satguru Swami Sarvanandji Maharaj was the embodiment of renunciation, penance and simplicity, many were the qualities that adorned his life, out of which five of them have been explained in detail. 1. Guru Bhakti Puranaatamgyaan de kaatejodukhdwanda, Aise guru ko karat hu kahe Teoon nit vand. Sadaa E kurbanvanyatehenjenaautaa, Jehenpyaareprem ras dino aatamgyaan Rahiyonarattijetro andar mein abhimaan, Saamisabhjahaanjaagidithojyot mein All seeker must keep in their Master a spiritual feeling,without this the seeker will never attain bliss. 21
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Ishwar te guru me adhik, Dhaare bhakti sujaan Bin gur bhakti praveenhai, Lahenaatamgyan. However to come across a mature and unflinching devotion similar to the one of Swami Sarvanandji Maharaj's Guru bhakti will be unusual.He never harboured any thoughts of leading a worldly or spiritual life of His own free will. It could be for the most simple worldly tasks or treading on the most difficult path for spiritual advancement, the unceasing efforts towards achieving the goal,the light that guided Him,was the light of Guru Kirpa. In His Life Story we will come across countless incidents in which we can feel that the power of Guru Kirpa was present at every instant. While His mentor was present, He would always be willing to obey His commands, even after Pooj Acharya shree shed his mortal coil, Swamiji would never take any step without his consent, although it was not possible to be always connected to the attributeless form of the Master.Just as Lord Shree Ram after leaving for the fourteen years of exile, Bharat ji took the support of Lord Rama's slippers to rule Ayodhya, he never took any decision without consulting them. Nit poojan prabhu paanvari, Preet nahirdeysamaat Pooch poochagyaa karat. Raajkaaj bahu baant Bharatji sought refuge in his steadfast devotion for Lord Rama,he maintained a true relationship remained unaffected by prejudice and conversed with the Lord's slippers. This kind of true and flawless devotion was cultivated by Swami Sarvanandji Maharaj, in His inner shrine, the Master's picture was engraved, pooj Swami ji would always take the consent from His mentor,before performing any task. Ek Guru Kiotli, Ek Guru Aadhaar Ekbhaav Se Bhakti Kar, Hogae Bhav Se Paar Tumlag Mera Asratumlag Meri Dor Jaise Kaag Jahaz Par, Soojat Thaurnaaur Charon Taraf Paani Paani, Soojat Kaun Nahi Kinaara Satguru Teoonram Le Bin , Aurna Koi Mujhe Adhaara 22
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Every Saturday,He would remain silent throughout the day and at the time of the spiritual discourse. He would sing the praises of His mentor.He also compiled and printed all the bhajans written by Acharya Shree Satguru Swami Teoonramji Maharaj in a volume which today is known as"Shree Prem Prakash Granth". Keeping alive the sacred Heritage of Satguru Ji Maharaj He established in Jaipur" Shree Amrapur darbar" where we will find the Samadhi sthal, (the Sanctuary).He kept alive the tradition of celebrating the "Chaitra Mela". After partition took place, as per the situation at that time, whatever we can see today is the result of Pooj Swamiji's penance, dedication and efforts, He always considered himself as just an instrument of the Master, He would always say ,that what u can see and whatever has been achieved, is all Satguru Maharaj's mercy, He is always present at every venture and completes them Himself, I personally have no power. BhaariupkaarisaamimilioSatguru Avidhyakotjanam ji khinmeinnivaari Surat superanjighatghatdekhaari Aatamkhumarichadivei chit te BHAJAN Tune: Sabarmati ke sant tune kar diya kamaal Bhakti kaee Satguru Ji ta kaee Swami Sarvaanand, Seva kaee Satguru Ji ta kaee Swami Sarvaanand Kalyug je kaher mulk mein baaranjadi baariyo, Dukhdard ma daahun kare premiun ho pukaario Sindhriye je nandregoth me satguru ho padhaario, Bitshah sundar gaanv mein jehen janam ho dhaario Savali kaee premiun ji ta kaee Swami Sarvaanand, Seva kaee Satguruji ta kaee Swami Sarvaanand 1.
Nandpan kha Ram naam jo pito ho pyaalo. Trishnakhekaretark kayo andar ujaalo Sansaar mein rahi bhirahiyo sabhkha niralo, Juhe dansa kare jog amar kayo ho nalo Safali kaee dehi ta kaee Swami Sarvanand, Sevakaeesatguru ji ta kaee Swami Sarvanand
2.
Satguru ji vathi Sharan kaee prem padaee, Tan man ji guru a god mein jehenbhetchadaee Nishkaamthinirmaansabh ma saarkhayaeen, Gurudev sande hukum ji taamil kayaeen 23
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Aagyaa manyi Satguruji ta manyi Swami Sarvaanand, Seva kaee Satguru Ji ta kaee Swami Sarvaanand
3.
Guru Brahma Guru Vishnu Mahadevaa Guru, Ansaar me sabhinkha vado devaa guru Maya jo katejaadhkarepaartho Guru, Sharnagat ji siksalahesaartho Guru Ehriatoot shraddha rakhi Swami Sarvaanand, Seva kaee Satguru Ji ta kaee Swami Sarvaanand
2
GANGA MAIYA The seekers of the spiritual have always been drawn by the River Ganga, they found in these waters the ambience of solitude which is required and which is easily attained at bank of the Ganga Maiya. At a very early age Satguru Maharaj spent long days at the sacred banks of the Ganges and the forest of Rishikesh with very limited intake of eatables,to discipline the body and the mind. With the permission of SatguruTeunram Ji Maharaj,every year He would spend a few months in solitude, this was His prayer to His mentor. BHAJAN Satguru Swami sirjanharaa, Devo prabhu mujhe ganga kinaara 1. Santon ka sang hove- Katha prasang hove Man me umang hove -Chinta parihaara 2. Rehne ko jhari hove -Aage phulwari hove Chandrujyaari hove -Giri ka nazara 3 Mahaekanti hove - man mein shanti hove Simran jhaati hove- Om uchaara 4. Mange yeh daas tera- karo ji hirdey dera KaheTeoonkaato mera -jamkajhaara Besides fulfilling the duties of being the spiritual leader of the Prem Prakash Mandal, every year he would spend some time in solitude at the banks of this sacred river, he had a special bond of love with "ganga maiya" it was evident in his speech, he would always say My prayer to Satguruji Maharaj is that i may always be able to have the shelter of Ganga Maiya 24
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Chandni kiyaamni mein chamak rahe taara Sursari tat naam japuchalatthandidhaara Suniyedeenanath ji arzyehhamara Abhaydaandijiyeaur Ganga kakinaara Pujya Swami ji would say, even the insects that live at the sacred banks of Ganga maiya are dear to me Doha: machhar ganga tirke,phirphirmaare dank So naaareuth Ram bhajtyaagenidraank Ya toyehmachharbhalesuttalehjagaae Sarvanandbhi tae par vaarvaarbalijae In His last will it was stated that after His departure for heavenly abode the perishable body should be consecrated to the water of the "Ganga Maiya", with this pure wish and in Haridwar at the sacred banks of the river Ganges on the Ghaat no. 10 His wish was completed, and today we can see there the Swami Sarvanand Smriti Sthal 3.
SATSANG Swamiji would regularly hold spiritual gatherings and enlighten the seekers with the discourses on the truth, this was a vital part of His life. When travelling to foreign countries Satsang, was an essential part of His itinerary. In the last part of His life on this earth, due to health problems he was forbidden to conduct satsang, He would say if food was forbidden for me it wouldn't matter, but going for satsang, and conducting discourses ,I should be able to continue till my last breath He always considered it to be His first and foremost. duty to sing the praises of His mentor, and spread His teachings. He always advised that no matter in which circumstances one may come across with , Satsang should be present in your life, even if the person conducting satsang is a "Chandaal" there is no harm in attending the discourse, for Satsang is the remedy for the mind. The mind is compared to a venomous snake, with The Master's grace the venom from the fangs is destroyed ,but they can grow again with the breeze of the worldly vices, to avoid this the remedy of Satsang is prescribed, as the mind will remain safe within the boundaries of satsang. 25
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Hik kotandarrahejen, dhanchorphurena Ko, sabh saktyun sir sehejan 4.
SEVA Since childhood, He was in the company of Satguru Swami Teoonram Ji Maharaj, they would visit the town of Khandu once a month, a Mela was held, where He would attend and do seva. He also participated in the construction of the dais to conduct the satsang in Khandu seva, was performed later on when they came to Tando Adam, where the resources were scarce, all the ascetics performed seva during the whole day, straightening the mounds of sand and the thorny path of the jungle. It could be in the blazing heat. Of summer, or a day with a cool breeze, Pujya Swamiji along with the rest of the team performed physical labour. After Partition occurred they constructed Amrapur darbar in Jaipur, where Swamiji would carry the stick and perform seva along with the rest of devotees.
|| Raag Pilo Bhajan || Pooran Sant Sacha, Ram Rang Me Racha, Brahmgyani Aaya Aaya Se Sant Sailani || Tek || Sada Baadal Jia Upkaari, Sabh Jeevan Ja Hitkaari Vachan Varikha Karan, Khaali Hrida Bharin, Daata Daani ||1|| Jite Prem Sa Per Ghumain, Uhe Angan Sadaai Suhain Kan Dil Sa Daya, Aye Man Sa Maya, Gunankhani || 2 || Ram Naam Ji Baani Budhain, Dai Gyan Agyan Mitain Prem Pyala Bhare, Diyan Kripa Kare, Jia Jaani || 3 || Kahidi Mahima Tiniji Ma Gaaya, Kahe Teoon Tho Sees Nivaya Kare Tinijo Darshan, Kaya Tan Man Dhan, Kurbaani || 4 ||
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Satguru Swami Teoonram Amrit Vaani A Fortunate person Only a fortunate person recognizes the enlightened souls, serves them with great devotion and dedication and thus emancipates himself attaining salvation. There are many ignorant people who feel jealous of noble men and trouble others without any reason. Very rarely does a wise person get any benefit from a manifested sage, hermit or enlightened soul while alive. Many imprudent and ignorant people repent, cry and curse themselves after the light of such noble men has faded away, lamenting that they did not achieve any benefit from the divine souls. As it is written: Shloka (Verse): Paarhevejjhuyaam, taan mu moor napuchhiya, Tihaan poi piyaam, moresarakhiyunmein. Meaning: In my neighbourhood there lived an educated doctor. I had developed a cataract in my eyes so I could not reach that doctor. Therefore, I could not get any treatment from him. However, when he went away, only then could I know the value of such doctor. I started lamenting in repentance. Moral: An ignorant person also says the same thing that when the sage was near me and I was suffering from the malady of desires and miseries, however, being drenched by countless worries my mind was astray and I had lost faith. I, an unconscious, unaware being engrossed in body and blind with egoism, could not see them. I could not get medicine and remove the malady of my mind when those noble men, cosmic eternal souls appeared in my country, I was unaware. Today, I just remember them and weep out of repentance. In this manner, such people just live in repentance and serving in the temples and tombs of such noble men, they attain the worldly rewards but cannot attain salvation. (Extracted from pages 192-193 of the 1st & 2nd part of the auspicious Life history of Satguru Swami Teoonramji Maharaj). 27
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The Ascent of Yudhishthira Into Heaven To Arjuna, when Krishna passed away, the whole earth became a blank. He could no longer string his great bow, Gandhiva, and his divine weapons failed to come to his hand at need, for the could not concentrate his mind upon them. Therefore he understood that his time was ended. He and his brothers had accomplished the great purpose of their lives. The moment had come for their departure from the world. For to all is it know that understanding and courage and foresight arise in us, only so long as the days of our prosperity are not outrun, and all alike leave a man, when the hour of his adversity strikes. Such things have Time only for their root. It is Time, indeed, that is the seed of the Universe. And verily it is time who takes back all at his own pleasure. Arjuna saw, therefore, that to the place whence his invincible weapons had come to him, thither had they been withdrawn again, having, in the day given them, achieved the victories that had been theirs. He realised, moreover, that when the time for his use of them should again approach, they would return of their own accord into his hands. Meanwhile, it was for himself and his four brothers to set their faces resolutely, towards the attainment of the highest goal. Yudhishthira fully agreed with this thought of Arjuna. “You muse see,” he said to him, “that it is Time who fastens the fetters, and Time who loosens the bond.” And his brothers, understanding the allusion, could utter only the one word, “Time! Time!” The Pandavas and Draupadi, being thus entirely at one in the decision that the empire was over for them, the question of the succession was quickly arrange. The entreaties of citizens and subjects were overruled; successors and a protector installed in different capitals; and farewell was taken of the kingdom. Having thus done their duty as sovereigns, Yudhishthira and his brothers, with Draupadi, turned to the performance of personal religious rites. Donning coverings of birch bark only, they fasted many days and received the blessings of the priests. Then each took the fire from his domestic altar - that fire which had been lighted for him on his marriage, and kept alight, 28
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worshipped, and tended ever since by his wife and himself in person-and threw it into consecrated water. This was the last act of their lives in the world, and as it was performed, and the brothers turned themselves tot he east, all the women in the assembled court burst into tears. But for the great happiness which shone now in their faces, it would have seemed to all as if the Pandavas were once more leaving Hastinapura poor, and defeated at dice, for their exile in the forest. Followed for some distance by a crowd of citizens, and by the ladies of the royal household, the little procession went forward - none, however, daring to address the King, or to plead with him for a possible return. After a time, the citizens went back, and those members of the Pandava family who were to be left behind, ranged themselves about their new king as a centre. Those of the royal consorts who were daughters of reigning house, set forth, accompanied by travelling escorts, for their fathers’ kingdoms. Those who were related to the succeeding sovereign took their places behind him ; and so, receiving fare-wells and benisons from all, Yudhishthira, Bhima, Arjuna, and the twins Nakula and Sahadeva, looked their last on the world they were leaving, and went onward, followed by Draupadi. But Yudhishthira was in fact the head of a party of seven; for ahrd upon their footsteps followed a dog, whose affection for them all was so great that he would not desert them. Long was the journey and arduous, and it was made barefooted, and clad in simple birch bark, by these who had but yesterday had at their command all the resources of earth. It was their intention to practise the life of renunciation in the mountains of the far north, but first they would worship the land that they were leaving, by travelling round it in a ceremonial circle. Nothing had they left, save their garments of birch bark. Only Arjuna, reluctant to part from them, carried his mighty bow Gandiva, and his two inexhaustible quivers of arrows. Thus many days passed. Suddenly, as the little procession of pilgrims reached the shores of the great sea that lies on the east, they found their road barred by one whose presence was like unto a veritable mountain. Closing the way before them stood the God Agni, Divinity of the Seven Flames, and the Pandavas waited with folded hands to receive his commands. to be continue.... taken from Cradele Tales Of Hinduism
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Yatra Darshan Pujya Guruvar Swami Bhagatprakash Ji Maharaj and Sant Mandli th
st
Jaipur 8 july to 31 july His Holiness Satguru Swami Bhagat Prakash ji maharaj Spiritual Head of the Prem Parakash mandal, was in Amrapur Darbaar Jaipur from 8th july to 31st july. During Gurudev's stay the auspicious festival of Guru Purnima was celebrated and attended by thousands of premis . The varsi of Mata Padma Devi was celebrated in presence of Gurudev maharaj by the Mahila Mandli. Premis from Sindh visited Jaipur and were blessed with darshan. They were able to stay in the company of Pooj Gurudevji at the Amrapur Asthan. In honor of the sindh premis various programs were held which were attended by Gurudev along with the premis. st On 31 july after the sindh premis took their leave Gurudev left Jaipur for Shree Vrindavan dham. Shree Vrindavan 31stjuly to 1st august Gurudev left Jaipur ashram by road around 4pm for Vrindavan. Arriving at around 8pm at Prem Prakash ashram situated near old kaliyadah temple. He was welcomed by Kailash and Kiran Rupchandani of Honkong. Sant Dhaluram, Sant Kamal lal, Sant Yogesh Lal (Babluram). Gurumata Kaushaliya Devi, Shri Jaikishen Tekwani, and Shri Sawalram were travelling with Gurudev. On 1st August after the darshan In Banke Bihari Mandir Shree Gurudev and sant mandli left Vrindavan for Kurukshetra around 9am. Kurukshetra 1stAugust The great epic battle of Mahabharat took place here. This is where Lord Shree Krishna recited the Bhagwat Gita and conveyed His message to mankind. Guru Maharaj and sant mandli arrived at Gita Ashram situated in Kurukshetra, around evening, and stayed the night there. In the morning of 2nd August 30
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after serving the saints at annshetra Guru Mahraj left for Dharmashala. Dharmashala 2nd August Guru Maharaj along with the santmandli arrived around 3.30 at beautiful ashram appropriately named Swarg Ashram located in Dharmashala . They were welcomed by Shree Ramchandra, shree Ganeshram, student Kishorelal and Mata Gitadevi of Raipur. From 2nd August till 6th August the varsi utsav of Satguru Sarvanand Maharaj was celebrated in presence of Pujya Gurudevji. To commemorate this occasion gifts were distributed and bhandaro was held for school students. Haridwar As per the wishes of Satguru Swami Sarvanandji Maharaj His mortal remains were immersed in Holiest River Ganga on 3rd day of His depature for heavenly abode ,In remembrence of this Jal Samadhi day every year various programs are held in Haridwar Ashram. The day started with early morning procession chanting Harinaam and arriving at Ghat no. 10 now known as Sai Sarvanand Ghat. Havan , flag hoisting ceremony and special puja was performed in honor of Maharishi Swami Sarvanand ji 's memory. After returning from the Ghat Bhandaro was held for saints of Haridwar and other premis. Participating in this Yag were Pujya Swami Manoharprakash ji, swami Jaidev ji Maharaj, Sant Monuram ji, Sant Nandlal ji, Sant Shyamlal ji, Sant Yogeshlal, Sant Vineshlal, Student Rahul, Shri Manik Lal, Sant Rameshal ji and Sant Himanshulalji of Haridwar Ashram. including were sant Sumitlal, Sant Yash and more than 100 premis from Jaipur , Delhi and various cities attended Jal Samadhi diwas.
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17 to 20 Oct. 21 to 22 Oct. 23 to 24 Oct. 25 to 28 Oct. 29 Oct. 30 Oct. to 1 Nov. 2 to 3 Nov. 4 to 6 Nov. 7 to 8 Nov. 9 to 12 Nov. 13 Nov. 14 to 15 Nov. 16 to 17 Nov. 18 to 20 Nov. 21 to 25 Nov. 26 to 27 Nov. 28 to 29 Nov. 30 Nov. 1 Dec. to 2 Dec. 3 to 4 Dec. 5 to 7 Dec. 8 to 10 Dec. 11 to 13 Dec.
Palwal Hathin Pingaun Jaipur Yatra Puna Pimpri Jaipur Sikar Kota Bhawanimandi Mandsaur Bhilwara Jaipur Delhi Gaya Varanasi Prayagraj Ayodhya (Faizabad) Lucknow Kanpur — Surat
01275-252826 9971777638 9991091078 0141-2372424, 23 9829014850 8055527272 020-27410487 0141-2372424, 23 9414288017 9414177781 9414177781 9425327651 9829284799 0141-2372424, 23 9810190467 9829014850 9455896980 7081219000 9170020295 7081219000 7081219000 9829014850 9377065000
Answers: 1. a) 2. a) 3. d) 4. c) 5. b) 6. b) 7. b) 8. c) 9. b) 32