Divine Communion in Shiva Spirit(A Biography of Saint Baba Prakashpuri Ji Maharaj)

Authored by Dr. Nandlal Mehta 'Vaagish'(Translated by: Sudhir Mittal)

DIVINE COMMUNION IN SHIVA SPIRITAuthored by: Nandlal Mehta 'Vaagish'

Translated by: Sudhir Mittal

Copyright Sudhir MittalSmashwords Edition

Sudhir Mittal asserts the moral right to be identified as the publisher of this work.

ISBN : 9789384514051

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'Pustak-Pratipadya'

PREFACE

Shiva-spirited Baba Prakashpuri Ji Maharaj was pinnacle of saintliness living in the twentieth century, who had attained the highly aspired 'eternal-God-communion'. Instead of yielding the meditation-born prophetic powers for his own personal merit, he dedicated his entire life of over hundred years to the enlightenment and salvation of afflicted masses around the world.

Baba Prakashpuri Ji was a saint of 'Dhoona' (ascetic's fire) order. Having renounced household in his early childhood, he meditated and austered for prolonged years in the imperceptible caves on the top of Himalayas. Ever living dispassionate from the worldly-honeyed temptations, he was of non-begging, non-craving, and of renunciants nature. He was an inordinate reverent of Lord Shiva and would be seen in the profound faith of people as being the Shiva-incarnate Himself. Once arrived in 1960 in the woods of Daultabad (Gurgaon, India), after living for about forty years, he took his final transcendental rest (emancipation) here itself. Living himself the 'wandering-monkhood' attribute as being extolled for ascetics in Hinduism, he had made pilgrimages to the entire chain of holy shrines across the length and breadth of India for three times in his life. He reinstated many old neglected holy place-marks of Lord Shiva, ministered the construction of the proper temples over them, and also established many new holy shrines of Lord Shiva at several places. One of these shrines in Manali, which is known as 'Anjani-Mahadev-Shiva-linga', is nowadays regarded as the holy reflection of highest pilgrimage of 'Amarnath'.

Even today, the profound holy faith of devotees in Baba Ji witnesses the active realization of matchless spiritual energy in the seekers' minds who visit the hermitages at Gurgaon, Aslapur village, Raiseena, Faridabad (all in the Haryana state of India), Manali (in Himachal Pradesh) and Janerkheda village (in Punjab).

The presented book is the collection of eight chapters which symbolize the eight fold lotuses in the path of cerebrospinal meditation. While the earlier chapters represent the seeking mind of devotee-reader, the eighth chapter is devotee's realization of the sweet fruit of his meditational pursuit, which is bestowed in the form of holy-utterances by Baba Ji himself. The said chapter has been named in this book as 'Baba-Uvaach'. The humbled expression in this book which accounts for all the known exploits related to birth, austerity, meditation, pre-Gurgaon advents, and various pilgrimages undertaken by Baba Ji, is assumed by the author to have been possible only because of the intangible yet tangible high blessings of Baba Ji himself.

Revered Preceptor - Baba Prakashpuri Ji Maharaj

"Tvadiyam Vastum Govind Tubhyamev Samarpaye"

(O Lord Govind, the 'matter' bestowed upon us by You is dedicated hereby in Your service only)

Offered in the Lotus-hands of Baba Ravipurias our reverent obeisance at the holy feet of

great saint Baba Prakashpuri

Contents

Contemplation into the Essence of Lord Shiva

'Bhoomi-Peeth': Crediting the Divine Pretext

Chapter 1: 'Poorva-Peethika'

Chapter 2: Gurgaon: Its Heritage, Spiritual Context and the Arrival of Baba Ji

Chapter 3: Prelude: From Satyaprakash to Prakashpuri

-Birth Place and Time-Miraculous Dream and Renunciation Mentation-Renunciation and Seeing 'Jyotirlinga'-In Refuge of Preceptor-Initiation by Preceptor and Inheritance-Relinquishing Kajrivan and Great Journey of India-'Mahakumbha' in Ujjayani-Pilgrimages to Kurukshetra and Amarnath-Arriving in Gurgaon-Meeting with First Disciples-Arriving in the Orchard and the Condition put by Land Owner-The Disturbing Wiles and Baba Ji-Heart Change of the Wiles-'Pandava-Yajna' and the Graced-Sight of Lord Krishna-Miracles : Preamble of Circumstances

Chapter 4: Earthly Exploits

-Walking on Live Charcoal-Pronouncing his Resolve and the Following Common Reaction-Crossing the Fire-bed-Cause and Effect-Advanced Yogi-Yoga and Trance of Spirit-Witnessing an Incredible Occurrence-Manifestation of Reminiscence-Sacrificing the money of holy-offerings in Dhoona, but holy-offerings remain still the same-Discovering the Supreme Disciple Ravi Baba-The Grand Coronation-Mahasamadhi (The Final Departure)-Holy Rites on Sixteenth Day-The Particular Instances of 'Thursdays' in Master's Life

Chapter 5: Baba Ji: His Persona, Mentation and Philosophy

-Bodily Appearance-Language and Pronunciation-Daily Routine-Eating Orders-Meal Habits of Saints-Baba Ji and Politics-Philosophy and Insights-Simple, Natural and Free from Ado-Humble and Egoless-Averse to Advertisement and Promotion-Reticent-Jovial-Non-Soliciting

-Protector of Saintly Grace-Penetrating Inner Minds-Respect to Labor-Respect to All Religions-Dhoona of Baba Ji-Dhoona-Bhasmi (Ash) for Disease Curing-'Chilam' (Smoking funnel): As bestowing from Dhoona-Baba Ji and his devotees-Lessons in Morality for Devotees-Affection with Devotees

Chapter 6: Penetration of Shiva-Consciousness

(a) Hermitage Constitution and Functioning

-Hailing 'Hari-Om'-Economics of Hermitages

ORCHARD HERMITAGE AT GURGAON

-Main Gate of Hermitage-Octangular 'Samadhi' Temple-The Sermon Hall-Pandwala Temple-Sermon Hall-Dhoona Place ('Dhoona Sthal')-Dhoona cave made of rounded stones-Service to Saints and Dwelling Arrangements-Samadhi Places in Hermitage-New Cottage for Resting-New Storehouse and Community Kitchen-Birds and Creatures in Hermitage-The Saint with Parrot ('Totey wale Baba')-The Water Pond in Hermitage-Ravi Baba before being in Hermitage-Mahatma Karnatakpuri-Mahatma Mahadevpuri-Arrival of 'Shiva-Acharya' of 'Jangam' monastery in the Gurgaon hermitage

OPEN HERMITAGE OF BIJWASAN (DELHI)

-Spirit of Devotion and Faith-Water-well from the Arid Land-Simple Cottage Transforms into Shiva-Temple-Underground cave for penance-Villagers Reformed by the Love and Rebukes of Baba Ji-Prophecy of 'Satguru's Arrival-Religious Places in the Region and 'Darshan' of Saints

HERMITAGE OF RAISEENA

-Mountainous Backdrop and Shade-Form of Hermitage-Octangular Shiva TemplePenance CavesEstablishment and Background of Development

-Series of Astonishing Occurrences-Searching the Water Resources and Conducting 'Bhandara'-Shiva-linga Hidden in the Ground-Construction of Temple-Re-establishment of Shiva-linga-Arrival of Shiva-Acharyas-Self-Radiant Mahadev-Arrangements and Functioning-Holi in Raiseena Hermitage-A Miraculous Incidence

'EK SAHARA SATYA AASHRAM' - FARIDABAD

-Dedicated in the name of Baba Ji-Temple of Vermilion Smeared Lord Hanuman-Four-armed Statue of 'Nataraj'-Dhoona-seat-A Divine Love Drawn Devotee

HERMITAGE TEMPLE OF ASLAPUR VILLAGE (GURGAON)

-General Introduction-Arrival of Baba Ji-Reformation of the Place-Intrinsic Introduction of Hermitage-Circular Dhoona Temple-Saints' Residence-Cluster of Temples-Prophecy of Baba Ji

HERMITAGE OF MANALI

-Place of Manu's Exploits ('Leela')-Splendor of Wooden-Temples-The Forms of Faith-The Penance Land of Manali and Baba Ji-Holy Glance of Snow Shiva-linga - Anjani-Mahadev-The Journey to Anjani-Mahadev-Dreadfulness of the Crazy Mountain Drain-Mountain Ascending and the Place of Anjani-Mahadev-Hymns of Anjani-Mahadev-Cave of Baba Prakashpuri

CHETAN-MAHADEV HERMITAGE AT JANERKHEDA (PUNJAB)

(b) Hosting Religious Feasts ('Bhandara')

-Festival-sermons and 'Bhandaras'-Maha-Shiv-Ratri Bhandara-Guru Purnima (Aashadhi Purnima) Bhandara-Anjani-Mahadev Bhandara-Bhandara of Emancipation Day ('Maha-Prasthaan Divas')-Other Festivals-Organization of Religious Feasts and Dedicated Devotees to Service

-Katrai Sermon and Bhandara-Manali Sermon and Bhandara- Organizing Religious Feast at Haridwar 'Maha-kumbh'

(c ) Pilgrimages ('Teerth-Darshan')

-Pilgrimage to 'Pashupati-Nath-Dhaam' and Saving the Lives of Devotees from the Jaws of Death-Exquisite Pilgrimages in Himachal-Anjani-Mahadev Darshan-Divine Journey

Chapter 7: Fulcrum of Common-Faith: Baba Ji

-Destiny of the Stream of Devotion-Two Southern Saints-Dedication of Devotees-Importance of Devotee's Spirit-Foreigner Devotees-God Worries about His People-Revelation of Past Penance Practices-In View of Contemporaneous Saints

Chapter 8: 'Uttar-Peethika'

-As Said As Done

(a) Direct Utterances

-About Saints, Mahatmas and Truthful Preceptor-Householders' Life-Life and World

(b) Analogical Utterances

-Unique Explanation of Four Ages-Extolled Life-The Biggest Weapon-Priceless Boon-Role of Wealth and Wisdom-True Message of Ramayana-Wholesome Dedication-The Wielders of Society: Noble Conduct, Guileless Love and Compassionate Penance-Worldly Arrangements Follow only the Karma-Deservingness of Seeker-Preceptor's Advice and Action

(c) Incidental Utterances

-Motivating the Devotees-Blessings Fructify only to Active People-Work is Worship -Rebuke to Flatterer-Lesson to a Complainer-Reprimanding a Guru Criticizer-Lesson to a Critic Mahatma-Attributes of Mahatma-Way of Enlightenment-Curing the Arrogance-A Lesson in Nobility

Contemplation into the Essence of Lord Shiva

-- From whom all sentient creatures originate, because of whom they, after taking the birth, further sustain life, in whom they submerge after annihilation; only that infinite spirit is deserved to be acquainted by man; and that very incarnation of spirit is Lord Shiva.

-- Whom the entire scriptures expound, one who is supreme attainable for all religions and faiths, in aspiration of whom the people practice continence, that very all pervading spirit also named as Lord Shiva is the one incomprehensible, indescribable, of endless entity, unfathomable, primordial, the supreme father, free from beginning and end, incomparable, formless, ever-conscious, and the incarnate of bliss and marvel.

-- Those who have well accepted that 'Brahm' (the one Spirit or Shiva) is beyond the human perception are the only ones who know the truth. The other those who have prematurely satisfied in their scant knowledge of that Supreme, live the delusion and do not yet know Him sufficiently. Wise call Him incomprehensible, whereas the ignorant call him comprehensible. Yet that Supreme reigning Lord is neither the perceptible nor is He imperceptible; and neither is He the negation of both. Only those unbiased persons who accept the Lord as being free of the dualities of nature, thoughts and actions, attain that Supreme infinite ('Brahm').

-- By redirecting one's fickle mind in to the fixated consciousness of God, the human tendency engrosses in to the Total-Oneness ('Kaivalyam'), and then man beholds the rare yet omnipresent Supreme Spirit everywhere. Unruffled state of mind is only the other name of desirelessness. This very state of freedom from worldly web of 'reason' and 'inference' is the worship of God, the very state of realization of Self and the very state of ceaseless tranquility. Pray the devotees attain such supreme wisdom in sublimity of God by paying their reverent tribute at the transcendental Samadhi of infinite-submerged, divinely adored sage Sri Sri Prakash Puri Ji Maharaj.

'Bhoomi-Peeth'

Crediting the Divine Pretext

Nevertheless, the entire human life is nothing but what is ordained by divinity, wherein man's pseudo feeling of 'doer-ship' is merely his delusionary assumption. Yet the divine inspired pretexts of few meritorious instances do not leave at all any room for the doubt or mistrust. The similar miraculous incidents took place in the materialization of this book which is presented hereby.

In later December of 2001, not many days had passed after my return from tenth national conference of Akhil Bhartiya Sahitya Parishad, when the renowned social-servant and former journalist of Gurgaon city, Shri Prabhudayal Pravaasi rang on phone to intimate that few disciples of revered saint Baba Prakash Puri Ji wanted to see me. Accordingly at the appointed time I had reached Shri Prabhudayal's shop in the market of Bheem Nagar of Gurgaon. In a few moments five-six devotees of Baba Ji also reached the spot. Two out of those were familiar to me; one was the accounts officer at HUDA, Shri Radheshyam Goyal; and second was Shri Sanjay malik, former student during my teaching career as served at Government College in Gurgaon.

With formal introduction and greetings, Shri Goyal started saying that they all wanted me to write a book upon their master, Baba Prakash Puri Ji Maharaj. With obvious curiosity I asked, why from me only? He replied that it was the wish of all devotees of Baba Ji. My momentary amazement might have appeared to these fellows as my indecisive state, but in my heart I was rejoicing this heaven-sent opportunity. Joyfully, I was engrossed in a wonderment that the job of presenting to the world the life-exploits of Baba Ji was coincidently entrusted in me. Earlier in the lifetime of Baba Ji I had been fortunate of meeting him not for more than three or four times, and basis this, I couldn't have ever assumed myself being very near or dear to him. In the passing of said opportune moment, my perception was only pervaded by the highness of the cosmic plan, which generally exposes only the apparent reason of one's dutiful action, whereas the root and inspiring inherent reason of such action is ever kept invisible by it.

I could utter only this, if so be the wish of Baba Ji, let it be my law then. The fellow men looked satisfied with my acceptance. Shri Goyal Ji asked, by when I will be able to finish the job. My reply was, as Baba Ji will ordain, the writing job will progress. Then I added my apprehension that before writing about his life I would need many related information about Baba Ji. My own knowledge of him till that time was only limited to his name and fame. In the presented scenario, I pleaded, if the devotees can write down for me their individual experiences and reminiscences with Baba Ji, then the time interval taken by me between starting and finishing the writing of proposed book, will be shorter. That was the day when the divine mentation between me and the said devotees of Baba Ji had sprouted. In the due course, time kept on generating numerous dialogues between me and them. Accordingly many devotees were asked for penning down their reminiscences, as per the plan.

Here in the meantime, I got busier in my already ongoing assignment of Grammar research. Time and again my telephonic conversation with the devotees of Baba Ji continued taking place. By May 2002, I was dispatched some material written by devotees. Gradually the flow of my acquaintance with the written material as well as with the oral explanation by many devotees also increased.

From all, the names of Shri Barkat Ram, Prakash Chand Sood, Radhey Shyam Goyal, Thakur Mangal Singh, Subhash Mali, J. K. Haseeja, R. Barkha and Pundit Harkishan Sharma are particularly notables who, through their writings, substantially contributed to my knowledge of Baba Ji's exploits. The matchless ability of Shri Barkat Ram to recount the accurate time and dates of various incidences related to Baba Ji, the enthusiasm of Shri Sood in running from pillar to post for inquiring and collecting the information from devotees, the heartiest assistance by Professor Ramesh Chand Sharma in collecting the valuable information about all festivals and religious-feasts ('Bhandara') conducted in all hermitages, and also the kind eagerness of Shri Goyal in arranging for my travel necessary for the job; are all highly appreciable. And well known to all, it is the holy highness of Baba Ravi Puri Ji Maharaj, currently presiding over all the hermitages, who remains to be the main inspiration source behind all these organizational activities. In acknowledgement and expression of my gratitude, I lay my due reverence at his holy feet.

How wonderful is the divine connection between deity and piety; that for piety only his faith remains to be the biggest refuge. Piety, in order to attain its deity, never needs to entangle himself between the rambles of 'reason' and 'rationale'. Naturally, it is no wonder that, till date, the advanced devotees of Baba Ji do not possess time-and-ordered knowledge of their preceptor's birth time, birth place, or about his exploits before arriving in Gurgaon. The primary reason behind this general ignorance is also that Baba Ji himself was an aversee to his fame. He always considered talking about himself as self-coronating, which he refrained. Probably this indifference of Baba Ji is the key reason that neither he himself ever wrote about these matters and nor did any devotee could do the same. Once, upon repeated insisting by a devotee, Baba Ji even agreed to give his pre-Gurgaon account in his mother-tongue Kannada, but due to unforeseen reasons, even this plan couldn't materialize. It's also heard that once upon a time a certain book was published in which the exploits of Baba Ji were recounted along with that of other saints of his time and age, but even that book came out to be merely a part of personal collection of some saint. The public availability of said book couldn't be ever known. Albeit, a few tapes of Baba Ji's sermons are available, but unfortunately those are not very audible; and neither do these tapes contain any chronological account of Baba Ji's life. In the given scenarios, the presently known glory of Baba Ji is accounted for only by way of the written faithful expressions by devotees. These expressions, however, are profoundly rich about reflecting the application of same in common man's life, and also about the saintliness, meditational accomplishments and life-philosophy of Baba Ji.

Evidently, the author possesses only two resources of the information presented in this book. First source is the written and oral faithful expressions by Baba Ji's devotees and second is the knowledge-base derived from the festivals and religious-feasts ('Bhandara') conducted from time to time in various hermitages. Both these sources are external and tangible. There is another third resource as well, which is the inspired journey of my own perception, from 'known' to the 'unknown' astral spheres. This resource is internal and intangible. It's my firm belief that, whereas on one hand the former two resources of this book attain the accomplishment because of the blessings of Baba Ji himself, on the other, my own ecstatic journey of divine inspiration reaches the same rational fruition because of the same blessings of his highness.

The presented book has been categorized in to eight chapters. These eight chapters, along with being in themselves the symbolic expression of Eight-fold-Yoga, are also like the eight cerebrospinal centers found in the human body of devotee. In form of first chapter (Poorva-Pithika), it materializes the mind of devotee, which is resolved for cerebrospinal devotion. This is the main entrance door to

Yoga-meditation. In course of this transcendental process, the fruit of conquering all lower seven centers is the attainment of 'Oneness' (Kaivalyam') in the eighth center – the thousand-petals-lotus above medulla oblongata. Once reached here, all dualities of nature are sacrificed and the mind becomes established in the unison with supreme spirit. This eighth chapter in this book symbolizes the fruition of devotee's austerity and meditation.

While reading various exploits of Baba Ji's life in this book, if devotee-reader's consciousness beatifies in line with his or her own nature and habit (Samskaar), then its credit must go to numerous sages, philosophers and adepts of the rich heritage of our Indian spirituality, from whose truthful work I have taken the inferences here and there. I am indebted to such known and unknown nobilities.

My journey from first chapter (Poorva-Pithika) to the fruition (Uttara-Pithika) couldn't have completed in the prescribed time limit, had there not been the kind cooperation by Professor Ramesh Chand Sharma. Not only Professor Sharma accompanied me at several occasions in witnessing the ceremonies of festivals and religious-feasts ('Bhandara') inside the hermitages, but despite his own ill health, he successfully owned the great responsibility of editing this book. Indeed his cooperation is an emotional matter to me. I do not however limit my divine relation with him to the formalized way of expressing the gratitude.

Smt. Shashi Rajput also deserves heartiest thanksgiving for her dedicated efforts made in the process of machine-typing of this book. For the initial days of typing work, I am also thankful to Shri Harish Kumar. Shri Mahender Sharma, who is the owner of M/s. Suryaprabha Prakashan, has not only earned the merit of publishing this book, but has also attained the blessings of Baba Ji Maharaj.

My consort, Smt. Vijay Mehta also shares the credit of my writing endeavor who kept me relieved from my household responsibilities during the course of materializing this book.

'Poorva-Peethika'

Chapter 1

Ordinary mortals, the human beings live only the ordinary course of world whereas there are few higher beings also whose conduct never relates to such worldly course. Such higher beings are scarce. Even millennia use to wait for the descending of such superhuman on earth. These superhuman live in eternity. Although such advanced adepts are accomplished with the prophetic powers to suspend or change the ordinary course of world, yet by their own chosen conduct, their life, time and vision appear to be non-colliding with the popular trace of worldly customs. By their apparent conduct they make people believe that they are assimilating merely a general life; and even people find their lives getting no different from the ordinary current. But in a true sense however, such great beings indulge in the worldly behavior only in order to follow the divine operation of ordinary world; else, such great beings are infact those who have transgressed the metempsychosis and they very much live in the eternity of timelessness. Such exquisite ones are indeed timeless.

Amongst such timeless great beings was our accomplished saint – Baba Prakashpuri Ji Maharaj. It is widely believed that he had arrived in Gurgaon in near about 1960. On the Bajghera Road, across and parallel to the Gurgaon Railway Station line, Baba Prakashpuri's renowned hermitage is the signature of his eternal fame. There is another hermitage of Baba Prakashpuri Ji Maharaj, which is located ahead of Rajiv Chowk (in Gurgaon) going toward Sohna; and one kilometer down in right, from the village Aslapur which is located by the side of main road at a little distance before reaching Sohna. In district Faridabad (also in Haryana) another hermitage of Baba Ji is established in the compound of renowned Hanuman Temple, which falls by right hand side on Delhi-Mathura road. Not only this, the other hermitages also which were established by Baba Ji in Bijwaasan (in Delhi) and in Manali (in state Himachal), spiritually recharge the devotees constantly. Six kilometers ahead of Moga and towards Amritsar in Punjab, there falls a village known as JanerKhera in which a large compound and temple of Lord Shiva is also a center for feeding the paupers and satisfying the spiritually curious minds.

Living the religious attribute of wanderingness as attributed by Indian spiritual asceticism, Baba Ji completed for three times the religious pilgrimages of various holy places and shrines across the length and breadth of India. He reformed, reconstructed and named many shrines and temples of Lord Shiva which had remained neglected since long. Amongst these the one 'Anjani-Mahadeva-Shiva-ling', which is located in Baba Ji's hermitage in Manali (Himachal) is being greatly revered by people as a novelty of highly graced 'Amarnath' pilgrimage. In all hermitages of Baba Ji, besides the daily religious food service, every year, many religious-feasts ('bhandaras') are organized in which millions of householders and ascetics share the sacred oblation of food, and in this way they've hands-on the experience of religion as being in the service of mankind. In the hearts of millions of people who visit different said hermitages, Baba Ji takes a highly revered place. During his lifespan, through his mystic powers of austerity, blessed words and sacred fire-ash ('Dhoona–Bhabhoot'), Baba Ji redeemed the countless of people from their physical and meta-physical afflictions. Many faithful devotees persistently believe that even today Baba Ji continues to bless them from the high heavens. Baba Ji

redirected many lives in the righteous ways. Baba Ji brought about nobility in many lives which hitherto were in the clutches of meat, wine and lust. He saved many families from defection.

Baba Ji was quite a simple man. Instead of giving sermons, he always demonstrated by the nobility from his own life. He was free from greed and from tempt for collection. Filled with renunciation and generosity, Baba Ji would often say, "Hum toh dene ko aaya hai, re! Koi lene wala nahin" (I have incarnated to only give and not to take anything from you). He would often feel that people mostly visited him for materialistic favors, and not for real peace or any religious merit; but still he would be infallibly generous with wealth at those who wanted only that. He himself used to bear the fulfillment of his disciples. Through his blessings many rejoiced with children, many were relieved from the pangs of destitution, many revitalized from the deathbed and many others overcame the unfathomable grief. Even today the countless devotees liven up the bliss in recounting the miraculous account of Baba Ji. However his highness never took a slight of credit to himself being behind these miracles. Whenever a grateful devotee expressed his gestures of thanks, he only said, "Sab Narayan ne kiya hai, re! Hum karne wala kaun hota hai?" (It is all done by the Almighty, who am I to do the feats?).

So humble and egoless was our adept saint Baba Prakash Puri Ji Maharaj. Humility was his ornament by nature. He dedicated his last forty years of life in the public service as run through his Gurgaon based hermitage. On and off, from here itslef he visited the other hermitages. The account of his devotional life during this period is engraved in the reminiscences of his followers. Though his pre-Gurgaon accounts, which are dealt by this book, are basically derived and expanded from the words occasionally expressed to his devotees by Baba Ji himself. In this way, the author has attempted to account for the known and evidenced post-Gurgaon exploits and also the clue-probables from the earlier life of Baba Ji.

Chapter 2

Gurgaon : Its Heritage, Spiritual Context and the

Arrival of Baba Ji

Gurgaon which is located twenty kilometers in South from Delhi is an emerging hotspot on the world map. More than popularly known as chief commercial hub in Delhi NCR of modern India, this city is the conveyer of ancient history and customary aspects of this nation. Infact due to the modern geographical expansion of the city, Gurgaon looks now split in to two parts – New Gurgaon and Old Gurgaon. However both these parts gain equal source of energy from the fact that very this Gurgaon is the place where once upon a time Guru Dronacharya used to impart the education in archery to his two groups of disciples – Kauravas and Pandavas. Inseparable from the holy reminiscences of Guru Dronyacharya, this city still reveals many evidences from the ancient Mahabharata age. Even today here are several spots of antiquity which impel upon the minds of visitors about five thousand years old reminiscences. Simple people, who are guileless, emotional and of spiritually sensitive conscience, after visiting these places, forget themselves while trying to listen to the mystical footsteps resonating from the ancient history even today.

Although during this long interval of five thousand years, now many spots of historical relevance have vanished in the dark tunnel of time, but still there have survived many monuments of this great historical journey. Chiefly amongst these monuments are the temples of Guru Dronacharya, temple of Sheetla Mata which relates to the consort of Guru Dronacharya, Pandupol Hanuman temple, Pandwala Shiva temple in the hermitage of Baba Ji, Eklavya temple in the Khandsa village; Pandwala Khurd and a village called Pandwala Kalan which is located adjacent to the Delhi-Gurgaon border. These all places represent the common faith and admiration of people into the ancient memories and references taken directly from the Mahabharata age.

Even though enormous geographical changes have occurred by the time, this holy city Gurgaon couldn't have maintained its original historical face perfectly; however its ancient elementary and atomic energy is safe even today in the dialect and language of this region. Once been the action-field of Guru Drona and Pandavas, this land, through its inherited aforementioned monuments, apparently relates its present with its glorious historical past.

Today also, the common and general conscience of Gurgaon region is bonded with its historical heritage and spiritual traditions. Even if the long tradition of Sheetla Mata temple is refrained from being talked about, the holy-hut of sage Gangagiri and the hermitage of Swami Gitanand had been illuminating the paths of meditative austerity and the path of religious contemplation respectively to countless curious minds, until the five decades before in Gurgaon. In very life time of Swami Gitanand Ji, the spiritual fragrance of Baba Ji's Bajghera road situated hermitage in the village of Daultabad and also of Baba Nagpal's founded Aadya-Kaatyayni temple in Chhatarpur on the Delhi-Gurgaon road had already started spreading. Although Baba Prakash Puri Ji Maharaj, due to his very introvert nature, always used to prefer his meditative solitude and thus refrained from the socializing opportunities, even then his high-accomplishemnt in penance had become a common talk now. After

Swami Gitanand Ji's joining heavens in February 1971, many devotees had started taking refuge in the spiritual merits of Baba Prakashpuri Ji. The deep inclination of Baba Ji was to be in his meditative state than being merely a typical preacher. He used to exemplify to his devotees only through his own idealistic life-style and his service made to the common. Due to his renunciants order of living, being free from all kinds of worldly attachments and for his trait of fearlessness, many devotees had now started taking deep faith in him. It was only the result of constantly repeated requests of devotees, that the previous small orchard of Baba Ji's meditation, had started taking the shape of hermitage organization now.

Baba Prakashpuri hermitage on the Bajghera Road is situated on the edge of Daultabad village. In the government documents, this hermitage has been recorded as Pandwala Khasra. The word 'Pandwala' is actually a defective popular joint pronunciation of 'Pandava' and 'Wala'. It is widely believed that the ancient Shiva-temple was founded by Pandavas right at this place only. Even though the enormous time interval of five thousand years might have taken many formidable turns, the fate of this temple also must have changed a number of times. Probably in passing of these transitions, this piece of land would have become a part of personal estate belonging to a landowner's clan in the village of Daultabad.

This hermitage is situated in the background of Gurgaon railway station, at exactly one kilometer distant from here. But road to hermitage passes through the railway-crossing at the village of Daultabad. Infact this road starting from the said railway crossing goes straight to Daultabad village only, but just from near about this railway crossing, in opposite to the Mehsul octroi post, it starts another road which, while passing through the Bajghera village, finally reaches to the Delhi border. Baba Prakashpuri hermitage is situated right on this road at a distance of quarter and two kilometers from railway crossing. Being situated on Bajghera road and in amidst the farming lands of Daultabad village, this hermitage is also known as 'Bajghera Ashram', 'Daultabad Bagichi Ashram' and simply as 'Bagichi Ashram' too. In good old days the present geographical location of this hermitage was quite far from the urban civility. In past five decades, although the expanding urbanization has vanished the desertedness about the road to hermitage, but even today this hermitage has remained as very much part of the expanded countryside of Gurgaon.

About such orchards, being away from the urban rush and ever welcoming the saint by providing them shelter, has been an old custom of this country. Before the arrival of Baba Prakashpuri here, this place was the cottage dwelling of another advanced sage, Baba Brahmprakash. Even before Baba Brahmprakash arrived here, few local people had tried hard to uproot the ancient 'Shivaling' inside the historical Pandwala temple and reestablish it in the compound of main Gurgaon city based Sheetla Mata temple. Those people had dug deep to root out the Shiva-linga, but even after repeated trials they couldn't succeed in taking away the holy stone. Rather happened this, that because of the incessant digging, the Shivaling slanted a little. Although the digging personnel had later tried to set it straight, but their hidden intent was to infact relocate it. On the other side, many devotees, after finding the Shivaling inauspiciously slanted, continued condemning the ordeal of digging. Coincidently during such days, Baba Brahmprakash had arrived in this orchard and dwelt here for life. Wondering to cure the offended faith of common people, Baba Brahmprakash once pushed the Shivaling by his shoulder and roared the holy mantra – 'Aum Namah Shivaay'. Astonishingly, the Shivaling stood straight and the common faith was also reinstated in it spectacularly. Saint Baba Brahmprakash joined the heavens in Hindu calendar year 1973 (normal year 1916) on the second day of the black-moon fortnight of the

Hindu calendar month 'Maargasheesha'. Marked by a raised altar with the sign of his pair of feet, even today his grave is situated in the background of Pandwala temple.

Comprising in it such enormous reminiscences from history and penance, this place of Gurgaon city was waiting once again for the arrival of some adept saint who could spearhead its spiritual reformation. Nearly half a century had passed, when in 1960, in fruition of such wait, the auspicious arrival of Baba Prakashpuri, who was a symbol of penance, renunciation and humility, occurred here. Generally the ordinary conscience of masses has to travel a lot before it could understand the high spiritual attributes of a self-contented saint, but if such saint himself melts in kindness, then the beneficence of worldly people doesn't take long. Whenever the history takes turn, some vile 'Ratnakar' transforms into great-sage 'Valmiki' after Narada's grace. Some dacoit 'Angulimal' becomes the monk after the kindness of Buddha and thus attains the accomplishement in his life. Quite similar were the happenings in the life of Baba Prakashpuri which he spent at this place. Not only for beginning years he had remained only unknown and ordinary to the worldly people, but he also had to face many hostilities originating from the general public mindsets prevalent in those times. Finally, in order to liven up his upcoming role for the good of world, this saint who had lived so far only as world aversee, was now anointing to give to world a glimpse of his spiritual competence. In witness of many people, a bed of live charcoal was prepared and this saint had walked and returned barefoot on it while proving the practical supremacy of spirit over the matter as per the spiritual doctrines of India. Merely a glimpse of this spiritual feat had brought the far reaching impressions.

In the orchard, Baba had now started observing his unrestrained penance. Dhoona-austerity began to take the ordained regularity. Devotees also started gathering and only by their support and collaboration, the arrangements for refreshments and dines for visitors also started taking place. Due to regular worship and reverence of Shivalinga in the Pandwala temple of orchard, the dormant faith of this place had also awakened. Although it took around two decades to transform the orchard into hermitage, yet only because of Baba Ji's unworried conscience for a permanent dwelling, his travels to the other holy places all around could have become possible. It was only this hermitage in Gurgaon wherefrom the bright flame of Baba Ji's penance and advancements radiated and established itself amongst the sainthoods across the length and breadth of India. Operating only from this hermitage the stupendous job of transforming other places of common faith like in Bijwasan (Delhi), Raiseena, Aslapur, Faridabad, Manali (Himachal) and Janerkheda (Punjab) into hermitages, could have been accomplished in greatly extolled ways. Only through the medium of these hermitages, Baba Ji's Shiva-spirit consciousness became approachable by the commons. The credit of various works like propagating spirituality, successful arrangements of lodging for saints, community dining (Bhandara) for paupers, pilgrimages for devotees, reformation of neglected temples, establishing new temples of faith and bringing many strayed men on to the right path of life, even though being carried out from the other hermitages, essentially goes to the chief orchard-hermitage of Gurgaon only. The great curiosity of readers as to how the public life of Baba Ji continued taking place even before reaching the said orchard in Gurgoan, takes them through many incidences related to his birth place, renunciation of households, being in shelter of his preceptor, penance-place marks, adept advancement stages, his superior actions with Shiva-spirit communion and many other events also in relation thereto.

Chapter 3

Prelude: From Satyaprakash to Prakashpuri

Birth Place and Time:

Baba Prakashpuri Ji Maharaj, who is deity for devotees and is of an adorned name with holy numerals of 108 and 10081 as per Indian spiritual tradition, was born in the latter half of 19th century in a nearby village of Dhaarwaad district of Karnataka province on the auspicious day of Thursday, Guru Poornima. The child was given the name as Satyaprakash. His father was a skilled businessman and mother was a holy image of righteous and noble Indian woman. It seems from the once in a while spoken words by Baba Ji to his devotees that his parents were of high religious minds. They had deep faith in Lord Shiva and were keen about the pilgrimages. Due to the well cultured nature of householder father and nobler mother, their house always served well to the guests. On and off, saints and sages always continued visiting their house. Both husband and wife used to tender to guest-sages with deep reverence and care. Child Satyaprakash always used to glance at the guest-sages with great alacrity. In age of seven, the tonsure ceremony of child was conducted and he was sent to the school of village itself, where along with the language Kannada another language of Sanskrit was also taught. After four years of schooling curriculum, the child Satyaprakash entered the fifth standard of school.

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1.

(a) When total count of constellations 27 is multiplied with the count of directions 4, the resultant number series of 108 is considered to be representing the entire universe. Also when 27 constellations are multiplied with 4 stages of universe, the same number of 108 is arrived. Therefore the custom of prefixing 'Shree 108' before the names of chief religious teachers and world preceptors actually started with a view to bestow them the highest place of regards. ('Kyun?" – Why? 'Dharma Digdarshan Poorvaardh' by Pundit Maadhavacharya Shashtri, from the commentary contained in page no. 255 to 260)

(b-i) In external religious practices the rosary with 108 beads is particularly used in worship through constant pronunciation of God's name (Japa-Yagya). In internal religious practices the carrying out of rites within the body is prescribed. In the center above medulla oblongata various 'Chakras' (the centers of life and spirits) have been imagined in form of a thousand petals lotus. On these lotus petals the entire inscription has been divided in to total 50 seed-letters. The constant muttering of these 50 seed-letters while inhaling as well as while exhaling makes them a total of 100 letters. When this austere muttering of 100 seed letters is combined with 8 letters representing the directions, the auspicious number of 108 is arrived.

(b-ii) There are other commentaries also on 108. In 108, '1' represents the 'Brahma', '0' represents the creation and '8' represents the mortal world. Therefore the number of 108 is used to represent the symbol of 'Brahma + Maya (Cosmic Illusion) + and Jeeva (the life force).

(b-iii) Another explanation of 1008 is that: the numeral of '1' represents the existence of one 'Brahma' in manifolds of creation, first '0' represents external conscious world of man, second '0' represents the internal conscious world and '8' represents the mortal world dwelling in the eight directions. (as per Aacharya Nishantketu, a renowned literati and adept in 'Pura-vidya')

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Miraculous Dream and Renunciation Mentation

Young Satyaprakash began to have one strange experience repeatedly. In dreams he would often see that his body is clad in crimson garbs in place of his routine clothing. Due to beholding this unusual dream again and again, the child Satyaprakash was so much moved by the crimson attire that he would become intensely thoughtful at the very sight of saints and seers. He began to crave the company of saints. He would never turn down any opportunity of being in the company of sages. Gradually his mind was getting attracted to renunciation.

The divine incidence of dropping shadow by a serpent deity on the head of a adept-sage, that too a worshipper of Lord Shiva, has always been of great interest to the religious Indian mentation. As per the devotees of Baba Ji, one day when the child Satyaprakash was sleeping in the shadow of a tree, the rising sun began to fall straight on his head. Then and there a serpent deity appeared from somewhere and made a shadow on the face of child with its hood. As the child woke up, the serpent deity was nowhere. This incidence caused the child so much averse to the worldly life that he made a firm determination of treading his further life on the path of God-attainment. He left his schooling in the middle. Instead of studying from a formal teacher, he was determined to study the great element of spirit in refuge of a preceptor. Only after few days of dropping from school, mother asked, "O Son! What's the matter? What you hide from me? Tell me your mind." When asked, son expressed his intention before his mother without any hesitation. In those times the child Satyaprakash was of eleven years. He had not even entered his teenage properly. For coming six years he stayed at the home only. Even though carrying out the ordinary choirs at home, his mind was ever dwelling in the Godliness. The practice of sages' company was getting intense. And lastly, the day came when with willy-nilly consent of his parents, child Satyaprakash renounced the households in order to ride on the highest path of attaining God.

Renunciation and Seeing 'Jyotirlinga'

After renouncing households, child Satyaprakash started journey for seeing the renowned Jyotrilnga – Shri Mallikarjuna. Being one out of the total twelve Jyotirlingas, Shri Mallikarjuna is situated on the mountain – 'ShriShaila'. In current times this place falls in the province of Andhra in Southern India. Even after reaching the compound of temple, the innocence ignorant presence of child Satyaprakash couldn't be considered by the clergymen to be eligible for seeing the temple indoors. Even though being right in the temple compound, he couldn't become able to see the Jyotirlinga in the center court of temple. But how could the determinant Satyaprakash return without seeing his God? Resultatnly, for three continuous days in hope of getting glimpse of Jyotirlinga, he remained unmoved and unfed in the temple compound. His mind was strongly determined that unless he doesn't see his God's image inside, he will remain without food. In day time, even though being a part of pilgrims, he couldn't secure an entry inside. Perturbed by this, he would spend the entire night in some corner of temple compound, and would wait for next morning. One night, in his subconscious state, he saw a strange beam of light. He woke up in sudden, but night was yet to pass away. Next early morning, he bathed and sat alone in a corner far from the crowd. Today his face was beaming in assurance. Shortly after when the chief priest of temple passed by from here, his gaze fell upon child Satyaprakash. He asked, "Who are you? What you want?" After knowing the entire matter, the chief priest took him to the center court of the temple and let him have the holy sight of Jyotirlinga. In this way after observing three days' fasting, the auspicious commencement of penance for Shiva-spirit took place in life of child Satyaprakash. Destiny thus marked on his forehead the first seed-letter of divinity, as if it had ordained the direction of his upcoming life. Rest of his life, in form of full wreath of this Sumeru seed-

letter, fructified in such wonderful way that more than once he made pilgrims not only to all twelve Jyotirlingas, but also to four Dhaams and Seven Puris as well.

In Refuge of Preceptor

The long cherished desire of forthcoming sage had satiated. After getting the auspicious sight of Jyotirlinga, he lodged in a nearby inn. Coincidently in the same inn, two more renunciants had checked in. On following day they had to depart for another place called Kajrivan where the hermitage of their revered preceptor Guptpuri Ji Maharaj was situated. Talking between them about their preceptor, they were preparing for bringing grains and groceries in his service. Overhearing their talk, child Satyaprakash also expressed his willingness to go with them to Kajrivan. In terms of testing the seriousness of child's request, the two renunciants after consulting each other, put a condition upon child that he will have to carry some twenty kilogram weight of grains on his head. Young Satyaprakash gladly accepted this condition and in this way while carrying the load on his head, along with both renunciants he reached the Kajrivan hermitage of Baba Guptpuri Ji Maharaj. This hermitage was situated amidst a dense forest. From city, only five kinds of articles were allowed to be brought here. And these were – wheat flour, rice, salt, chilli and turmeric.

Baba Guptpuri was a holy-smoke (Dhoona) devotee. Dhoona would flame flawlessly. Being far from the general locality and being amidst the dense forest, the common men didn't generally come across the hermitage. Yes, a few devotees of Baba Guptpuri did visit the hermitage in sometime. In near about the hermitage, the varied kinds of wild beasts used to roam around, but because of the divine effect of Baba's penance, the entire landscape would seem like an austerity land. Nobody was afraid, for it was the land protected in the fearlessness. Soon after reaching the hermitage, the young lad Satyaprakash busied himself in the service of Baba Guptpuri. Beside collecting the dried logs, cleaning and upkeep of Dhoona place, keeping the Dhoona flame constantly lit and carrying out the daily choirs like preparing the Chilam for Baba Guptpuri, Satyapraksh would also enjoy being in service at the holy feet of Baba. For days and nights, being in constant service of Baba Guptpuri, now he started understanding even the unsaid feelings of Baba. By this time, even Baba had started giving his consent to the services made. In his mind, Baba Guptpuri had accepted Satyaprakash as his supreme disciple. Although for desireless mind of Satyapraksh, the service of preceptor was merely a part of his meditational austerity, even then Baba Guptpuri initiated him in all modalities of supreme Yoga; and in token of his blessings, he also energized the frame of Satyaprakash through his secretive powers.

Initiation by Preceptor and Inheritance

Time fled away with no trace. Now it had been more than two decades of devotee Satyaprakash being in the service of Baba Guptpuri. After having initiated him, Baba Guptpuri was annointing to train him in the renunciants' order in proper. And that auspicious day also arrived soon. In the auspicious occasion of 'Pushya' constellation and Thursday, Baba Guptpuri initiated the devotee Satyaprakash into the renunciants order and christened him with a new name 'Prakashpuri'. In this very holy moment, the preceptor also expressed in front of all, his wish for appointing Prakashpuri as his successor to chief over the hermitage after his departing to God.

Relinquishing Kajrivan and Great Journey of India

After Baba Guptpuri had merged with spirit, the entire operation and conduct of hermitage fell upon the shoulders of Baba Prakashpuri. Although being free from all kind of desires Baba would see all the operations only as a witness, yet the other disciple-brothers fell upon a mental perturbation by thinking that the one whom they had brought about here, was now the highest disciple of gone preceptor and was chief of the hermitage. Such unspoken thoughts could not remain hidden from the consciousness of Baba. One day he told upon these disciple-brothers – I will be journeying far for some time, hence please take up the responsibilities of the hermitage. Having said so, Baba Prakashpuri departed from the Kajrivan to never return during his life time. Although he had spent near about twenty five years there in the refuge of his preceptor, but now he had bidden adieu from Kajrivan forever. Now some other place of his perseverance and penance was waiting for him.

After renouncing Kajrivan, Baba made up a mind for journeying and beholding the geographical and spiritual facets across the length and breadth of mother-land India. He journeyed and had the holy sights of all chief pilgrimages, Kumbh-celebratory places, holy shrines, seven Puris, twelve Jyotirlingas, four great Dhaams, shrines of divine mother and shrines of Lord Shiva as well. Subsequently he moved towards the Himalayan caves for observing penance. At interval of some time again and again, he journeyed across the country for two times more. Most part of his travel was taken up by him on foot only. He not only visited Shri Shaila Mallikarjuna again, but also journeyed to and offered his worships at Somnath, Mahakaleshwar, Omkaareshwar, Kedarnath, Bheemshankar, Vishwanath, Tryambakeshwar, Vaidyanath, Naageshwar, Rameshwaram and Ghumeshwar Jyotirlinga as well. He also took journeys towards Kashi, Kanchi, Avantika, Ayodhya, Mathura, Mayapuri (Haridwar) and Dwaravati. From north to south and from east to west, whtile continuing his religious-journey he reached more prominent pilgrimages such as Badrinath, Shringeri, Jagannathpuri, Tirupati and Amarnath as well.

Having had his religious pilgrimages for the third time, he stayed and dwelled in Himalayas for a long spell. Living in different caves of Himalayas he conducted tougher penance there. Meditating upon his beloved Lord he would often behold the hilltops of Himalayas and get absorbed in the enormity of eternity. After continued penance for many days each time, whatever hilly fruits or roots could become availed, Baba would accept those as his divine meal. He also knew about some scarce herbs found in the Himalayan region which could suspend the hunger and thirst of human body for long time. During his ecstasy in penance, he also came across varied kinds of yogic miracles and Siddhis.

The materialistically forlorn but spiritually rich India, which Baba had journeyed for three times, now he wanted to stay at one place in the service of land; and please in this way his God through that. With high spiritual energy that Baba Ji had yielded so far, he made up a mind to dedicate the same for the good of common man and community. Now he descended from the snow clad mountains of Himalayas and travelled the general communities in the plains. In order to conduct his Dhoona austerities and penance, he chose for the deserted spots on the outer fringes of community-dwellings. He started living there and conducted his Doona austerity. While sitting aside to Dhoona, his unexpressive muttering of God's name continued. Now Baba was no longer needed to exercise the physical meditation. Every moment he would be lost in devotion. Only on the sudden arrival of another forlorn like himself, he would return to his physical consciousness and would company the guest in Chilam (the earthen funnel used for smoking).

'Mahakumbha' in Ujjayani

Even though Baba Ji had made pilgrim to the entire spiritual heritage of India, yet many less travelled places were waiting for him. One of such places was Kurukshetra, where, on the verge of mega battle, Lord Krishna had bestowed to Arjuna the supreme enlightenment of 'Bhagavad-Gita'. Just as the wish of journeying Kurukshetra became stronger in the mind of Baba Ji, the auspicious festivities of Mahakumbha fell due in Ujjayani. This incidence took place in 1959. Needless to mention about the ordinary sages, but even the advanced yogis and adepts who live in the Himalayan caves for long, remain eager to join Mahakumbha. The great assembly of sages has always been a matchless attribute of the Kumbha festivities. For Baba Ji, Ujjayani had many relevancies. Since ancient times this place, which is also called Avantika, has been designated as the navel-hub place (Naabhi-desha) of the earth. Here only Lord Shiva had conquered the dreaded demon called Tripur; and therefore this place was christened as Ujjayani. One of the twelve renowned Jyotirlingas -- the temple of Mahakaaleshwar is situated here. Out of fifty one 'Shakti-peeths' (the seats of divine power) the city of Ujjayani is the seat of each divine Goddess. The hermitage of sage Sandipani, who was preceptor of Lord Krishna, was also once situated here. The capital of the state ruled by king Vikramaditya (who propounded 'Vikram-samvata' - the ancient Indian system of year numbering) was also situated here. Ujjayani is also counted as one of the seven holy 'Puri' places in the country. Having already reached Ujjayani few days in advance, Baba Ji took the holy sight of Mahakaaleshwar Jyotirlinga and also the temple of 'Siddha-peeth' (the seat of adepts). Amidst the overplayed din of celebrations and far from sermon-advocating camps, Baba Ji set his own Dhoona of austerity. Around his Dhoona, two kinds of renunciants would gather every day; one were the acute wanderers enjoying the Chilam; and second type were the adept saints fixed in the divine enlightenment. Both the types were away from the common tendencies of preaching. Here, even Baba Ji himself was a kind of yogi who would love solitude in the crowd. In early dawn every morning, he would carry out his bodily purifying acts; and after performing ablution in the Shipra river, he would return to his Dhoona. Then for rest of the day, the assembling of sages and saints would continue around Dhoona.

Pilgrimages to Kurukshetra and Amarnath

After the festival of Kumbha at Ujjayani was over, Baba Ji wished to realize his desire for going to Kurukshetra. Through train he reached Delhi. On railway station the general announcements made in Hindi and English languages were away from the grasp of Baba Ji. Sitting on the edge of a bench amidst the din and crowd, he wondered whom to ask about train to Kurukshetra. Just when this thought sprouted in his mind, a blind man spoke the word of Kurukshetra while talking to a coolie. Although Baba Ji couldn't have understood the complete talk made between blind man and coolie, but he was glancing at the gestures of two and believed that the former was exhorting the latter to help him boarding on a train towards Kurukshetra. As soon as the train stationed on the platform, that coolie made the blind man board inside the compartment. Following the two, Baba Ji also boarded and sat on the front seat of blind man. The train departed for Kurukshetra. In some time this man requested his other fellow passenger that the latter must tell him whenever Kurukshetra arrives. In only about few hours the blind man was told that Kurukshetra was here. During this all conversation Baba Ji was able to get only one word - Kurukshetra; and it alone was enough for him. When the blind man was being assisted in getting off the train, Baba Ji also came off. He stayed in Kurukshetra for two - three days and beheld there the auspicious pond of Brahm (Brahm-sarovar) and the adjoining ponds as well. He performed ablution and meditation and also went to the other local sites. In Kurukshetra only he came to know sufficiently about the city of great preceptor Drona, which is called Gurgaon (Gurugram) nowadays. Hearing this, a thought of coming to Gurgaon sprouted in his mind. But before

he could resolve about commencing towards Gurgaon, along with few fellow saints he started a great journey towards the shrine in Amarnath. Most part of this journey was covered on feet. At night he would stay at some temple or inn; and on the following morning he would start again. By the time of reaching the shrine of Amarnath, Baba Ji had begun understanding the local language somehow. Even he grew able to speak little bit of Hindi as well, so that the person standing across him would understand his expressions. Awhile journeying and beholding the auspicious sight of Amarnath shrine, quite a few months had passed.

Arriving in Gurgaon

By this time, Baba Ji had started considering to check his journeying inclinations and to stay at one place. Just then the thought of reaching the city of great Guru Dronacharya, that was Gurugram or Gurgaon, emerged in his mind once again. While returning from Amarnath, he reached Delhi by train and then to Gurgaon as well. This was the start of year 1960.

In those days, the railway station of Gurgaon was quite deserted and neglected. There were very few trains coming to Gurgaon, mostly those, which used to pass by Gurgaon while going towards Rewari and Rajasthan.

Meeting with First Disciples

From Gurgaon station, Baba ji came out and set his Dhoona seat on the other side of railway platform. He gathered some dried logs and flamed his Dhoona. At night Baba would rest on the platform and in the day time he would flame Dhoona and smoke his earthen funnel intermittently. The two employees at railway station, Shri Rajpal an Shri Bhagwan beheld Baba and his Dhoona. Thinking that Dhoona was merely for beating the shivering the cold outside, they ignored it initially. But when they saw Baba Ji conducting the Dhoona for two three days non-stop and never did he ask anything from anybody, both of them approached him. Self inspired for service, they both started taking out time and sit with Baba Ji in the morning and evening. Out of reverence, they also started arranging food for Baba Ji. This series of taking night rest on the platform and conducting Dhoona below the Pipal tree in the day, continued for about a month. Then after the two devotees suggested to Baba Ji, that if he wished, he could reach the nearby orchard at Daultabad village and conduct his Dhoona there itself. This orchard (Bagichi) was situated on the way from railway's passing towards the village of Bajgheda. Even Baba Ji wished solitude for his meditation. He accepted the proposal and that very evening, he arrived in the orchard of Daultabad.

Arriving in the Orchard and the Condition put by Land Owner

In official records, the orchard (Bagichi) of Daultabad is recorded by the name of section (Khasra) - Pandwala. The very ancient Shivalinga, which was situated in the orchard, was known as 'Pandwala-Shivalinga'. It was commonly believed that this Shivalinga was founded by the Pandavas themselves (of Mahabharata's time). Besides this temple of Shivalinga in the orchard, there was a locked old hut, a small kitchen and a neglected water-well too. The entire orchard was situated on a deserted piece of land which was untouched from the movements of Gurgaon city.

When Baba Ji arrived in this orchard, besides a loin-cloth he had merely a cloth sheet, half of which he would drape and use rest to cover his body. He had an old towel which was useful in taking bath. For his meals, he would collect from ground the fruits of Banyan trees and boil them to eat.

Sometimes he would flame merely the dried leafs in his earthen funnel and smoke. Doing the same choirs he spent three days in the orchard. On fourth day the owner of orchard visited. He asked Baba ji that if the latter wished, the former could unlock the door of hut. After Baba Ji had consented to this, he almost started putting conditions that if lived here, Baba Ji would neither cut logs from the trees and nor would he let anybody else doing so. Although he allowed Baba Ji to use the wood which themselves dropped from the trees. Hearing this, Baba Ji clearly said that he himself was against cutting the trees for fire-wood, but he won't be able to guard the orchard as per owner's wish. It has been learnt that on this, the orchard owner didn't comment anything. He simply opened the doors of hut for Baba Ji's living.

The Disturbing Wiles and Baba Ji

In a region which was set in the culture of ridiculing the saints for depending upon grains earned by others, it was not possible that people became affectionate with a saint easily. But as if the indifference was not sufficient, within a week of Baba Ji's arrival in the orchard, some mischievous and prankish people had started invading the place and perplex him unduly. And the truth was that, because of Baba Ji's arrival, their usual unsocial activities like gambling and boozing, as formerly continued in the orchard, were now facing impediments. They had, therefore, decided to perturb and expel Baba Ji from here. They would sometimes jest around, use undignified languages, drop wine in Dhoona flames, leave some fierce wild animal in the orchard, handpicked the cloths of Baba Ji, or would even gather around Dhoona in drunkard state. Between them and Baba Ji, language was also a trouble. Neither could Baba Ji make them understand his point, nor could they talk in former's language. Still, bodily gestures and facial expressions were easy to understand. One day, as those miscreants were entering the orchard, Baba Ji climbed upon a tree; and unnoticed by people on the ground, he watched entire activities from the above. Only when those miscreants left the orchard, Baba Ji came down.

Heart Change of the Wiles

In matter of only few days, those sick-minded people, who had been tumbling the orchard until now, were now being forced to listen to their own conscience, as duly compelled by soft attitude, patience, simplicity, tolerance and the moral strength of Baba Ji. The evil intentions of those people had started melting in face of his devotion. One of them, who was once exhorting upon Baba Ji to accompany him in wine, later renounced his entire household and estate and dedicated his all life in the service of Baba Ji. After death, by making Samadhi of this man in the orchard itself, Baba Ji had acknowledged the former's service to him in the eternity. It seemed that only for the purpose of emancipating people, for invoking wisdom in them and also for bringing them on righteous path of life, the destiny had chosen the land of Gurgaon for the exploits of Baba Ji.

Infact, about adepts and seers in the world of spirituality, it is renowned that the grace of taking physical birth, of attaining trance and divine, and of auspicious benefaction of common people through such attainments is credited to the different lands. Birth of Baba Prakashpuri took place in the region of Karnataka, his trance and penance fructified amidst the mountains of Himalayas, and the beneficence of his spiritual advancements manifested in the ordained regions of Delhi, Punjab, Manali in Himachal, and above of all in Gurgaon of Haryana.

Such esoteric plans as set out by the greatness of providence, perhaps, is an integrated part of the divine mystery of creation.

'Pandava-Yajna' and the Graced-Sight of Lord Krishna

Having already pacified miscreants in the orchard through his penance born grace, Baba Ji would now carry on his Dhoona-austerity unimpeded. Even before dawn, he would awake and after taking his daily ablutions, he would worship and grace the Pandwala-Shivalinga and would sit inside the Dhoona-hut. Amidst the vast solitude all over, often, he would transcend in to Samadhi. One morning, just after worshipping Pandwala-Shivlinga, as he had set down near Dhoona, deep Samadhi transcended upon him. Instantly in this state, the energy of light atoms from the age of Pandavas began to emanate from all directions. Now the consciousness of Baba Ji was corresponding to the times of Dwapar-Yuga. Dhoona transformed into the holy fire of Yajna. The sound of bells inside the Pandwala tample turned into holy formulae of Yajna. Most credibly Baba Ji intuited that amidst all Pandavas and the sounds of holy formulae, the king of Yogis, Lord Krishna Himself was offering the oblations in the sacred fire-rite. Such vision for him lasted for many moments, just when, a devotee arrived from outside and hailed 'Hari-Om' in his grace. It was then, Baba Ji's consciousness returned in the world.

Miracles : Preamble of Circumstances

For the penance of Baba Ji, the status-quo of orchard had now started transforming into spiritually advanced form. The environment was adapting to the austerity of Baba Ji. Towards the non-attachment of Baba Ji, the devotion in the minds of people was increasing. Much more devotees had now begun to arrive on Dhoona. Monetary oblations also started coming. Whatever rice or pulses devotees gave, Baba Ji would eat it only once in a day. Sometimes, just by walking, Baba Ji would reach Gurgaon city. People's attention started into Baba Ji, merely by the fact that he would never roam in want of favors or alms. Between people and Baba Ji, the only conversing dialogue was - Hari Om. One day, while Baba Ji was returning to the orchard, a vegetable vendor halted him. Baba Ji smiled, and for sake of this man's satisfaction, accepted merely two potatoes. That day, Baba Ji boiled those two potatoes and took his meal. The thread of love of Baba Ji and the offering of two potatoes had connected in such a way, that now this vegetable vendor began to wait for Baba Ji's coming everyday. Gradually, this man, now transformed into a devotee, began to visit the orchard too for Baba Ji's holy sight. And he would never forget to bring two potatoes along with him.

Sometimes, with boiled rice, or by roasting the two potatoes, or sometimes baking the wheat flour cakes in Dhoona, Baba Ji would satiate his hunger. Abstaining from food altogether, intermittently, was also natural for him. He was satiated with only this order of feeding himself. But some visiting villagers insisted upon Baba Ji that he must roam inside the village and ask for grains from the householders. These devotees actually wished, that on this pretext Baba Ji would appear for them inside the village as well, and also that, his feeding would be taken care better in this way. However Baba never favored the idea of seeking meals for his hunger. He was not worried at all about this. Rather he had himself started growing anxious about the refreshment of visiting devotees and other saints. On one side the persisting requests by villagers advocating him for alms-wandering, and on the other his worry about refreshment of the visiting devotees in the orchard; between these two conflicting situations, right with a view of solving both, despite his personal unwillingness, he finally made up his mind to give to people a glimpse of his penance born miracles. One day he stunned the devotees by saying, that on particular coming day, he would cross the bed of live charcoal barefoot.

Chapter 4

Earthly Exploits

Walking on Live Charcoal

On repeated exhorting by few devotees, Baba Ji now had arrived in the orchard situated on the road between railway station of Gurgaon and village of Bajghera. Inside that orchard there was an ancient temple of Lord Shiva which was known as 'Pandwala Shivmandir'. For being situated far from the village, that too in deserted conditions, people would rarely visit this place. Untouched by public reverence and devotional flocking so far, this holy site had remained almost neglected. But the dormant divinity of this place couldn't remain secretive from the wisdom eye of Baba Ji. He thought it was a suitable place for his austerity and practices. The ancient worships of Lord Shiva rendered by 'Pandavas' had now begun manifesting in his consciousness. Baba Ji submerged in a deep intuitive-trance. The ancient times spent here by 'Pandavas' as well as their practices of 'Yajna' (practicing sacrifices to holy fire) began to evolve picturesquely in Baba Ji's mentation. He miraculously experienced that the holy smoke of 'Yajnas' performed by 'Pandavas' in the auspicious presence of preceptor 'Drona' was still fragrant in the atmosphere. He had now made up his mind to live inside this orchard permanently and kindled his 'Dhoona' inside the small hut there. Not many days had passed when few people from nearby places had begun to visit him for his gracious sight. Some of them would leave rice-lentil or flour. Baba Ji would either boil rice-lentil or bake the flour cakes in 'Dhoona'. At certain times, this order of meals would disrupt as well, for to ask food from someone was never in his nature or intent. He would never insist anything from any one. Even though unfed, he would live in bliss. As days passed in the orchard, he also started understanding the local dialect of people, and even speak too a little. The simple villagers thought of him being from the province of Bengal, therefore they began to call him as 'Bengali Baba' (an adept from Bengal province). Living in the bliss of spirit, he had now passed quite some time in the orchard. The faith of common people towards him was expanding from one human mind to the other. As compared to in the beginning, now more people had started assembling in the orchard.

However few amongst such people had started praying to Baba Ji that he must leave this deserted place and move to another Lord Shiva Temple in 'Inchhapuri' village. They said that they were immensely pained to see him without food often. Inside the 'Inchhapuri' temple, necessary arrangements for Baba Ji's meals would be taken care of. As per them, many big congregations of people and fairs were used to be organized there. Hearing to this, Baba Ji only maintained a silence. Another day, once again, a devotee suggested Baba Ji to come along with the former and make latter's dwelling in his village. The devotee villagers, as per him, would look after necessary arrangements for the meals etc. Though unwilling, Baba Ji broke his silence and said, "Suno re, Humein tum ek saptaah do. Hum tumhaare Gaaon ko hi pahiye lagaa denge, Saara gaon hi chal kar Baba ke paas aayega", ("Listen, give me just one week. I will put wheels underneath your village itself. The entire village will walk up to this Baba"). To the devotees, who had been insisting for taking him to 'Inchhapuri', he further said, "One day, right in this hermitage only, many 'Inchhapuris' will be brought." After a mum, he said again, "Suno re, Baba kisi se kuchh maangne nahin jaayega aur keval bhojan-prasaad ke liye to Inchhapuri mandir bhi nahin jaayega. Hamen koi kashta nahin

hai. Hamaare bhojan ki vyavastha to Narayan karega hi, ies aashram mein aane wale sabhi saadhu-mahatmaaon aur shraddhaalu grahasthajano ke liye bhi bohjan-prasaad ki vyavastha Narayan swayam karenge." ("Listen, I will not go anywhere to seek the materials and if it's alone for food, I won't go to the 'Inchhapuri' temple either. I've no inconvenience here. Not only for my meals Narayan-God will look after, but for every saint, sage, or devotional householder coming to this hermitage, He Himself will arrange.")

Pronouncing his Resolve and the Following Common Reaction

Having said as above, not even four days had passed, when Baba playfully pronounced amongst devotees that on particular day he will walk barefoot on the live charcoal. To such a resolve different kinds of reactions surfaced on people's mind. Some were astonished while others were drowning in indecision. Few ones, who were completely ignorant of the context, were stupefied as to for what reason at all Baba had to decide to demonstrate. There were few of other kind as well who were deeply concerned about the involved risk. Because of this, maybe some devotee had grown unfaithful as well. Here Baba himself was completely indifferent to such reactions. It seems that, even though unwilling, he had made up a mind to give people a short glimpse of his penance born powers. Once done that, he thought, not only he would have freed himself from the daily exhortations by devotees regarding his meals, but also on this pretext, the suitable arrangements will also automatically commence about worshipping in the temple and feeding of poor visitors.

Crossing the Fire-bed

Finally the appointed day of walking over the live charcoal had arrived. By this time, such dreaded resolve of Baba Ji had become talk of the town. Out of curiosity people had gathered in big flocks. Two dead trees were cut down from the orchard and logs were further cut into pieces for fuel. A pit was dug of near about length of 18 feet, breadth of 5 feet and 2 feet deep. All the logs were put into the pit and were set on fire. When the entire bed had turned into live charcoal, Baba Ji started walking over it barefoot. Onlookers in all directions were heart-pounding. Many were mounted over the trees. The walk made by Baba Ji was natural and relaxed. Onlookers felt as if Baba Ji was walking on the ordinary ground only. Amidst the height of public stupefaction he crossed this fire bed. Now he was supposed to come back the same way. Before starting again, he called out that if somebody wanted to cross the fire bed along with him, he will hand-hold the latter and take through. It won't hurt at all. Even though Baba Ji repeated his announcement several times, none of the devotees or onlookers came forward. A slight smile was seen on Baba Ji's face. With only same ease, he walked over the fire bed once again and came back. Ever since his arrival in this Gurgaon orchard, this was the first glimpse of his advancement in penance as available for the common people. In relation to this incidence, later at one occasion he spoke to a devotee that he had practiced walking on the charcoal under the discipleship of his preceptor in 'Kajri-van'.

Cause and Effect

Fundamentally in the natural course of life, Baba Ji never favored demonstration of the miracles. Highly seated on the path of spiritual advancements, no saint craves doing that. But sometimes the public life becomes very complicated. Therefore, while living in this mundane world, even the saints and seers have to follow the public will. Keeping only the common beneficence in foresight, and even

willing to overrule the fundamental nature of public reactions, Baba Ji never wished that such of his feat should become a subject of public extolment. Quite chances were that people beheld his act of walking on live charcoal as a spiritual miracle, but the very purpose of Baba Ji was merely to push the power of masses only towards the common welfare. And it happened too in the same way. After this incidence, devotees' visit to the hermitage continued multiplying. The fragrance of spiritual advancement of Baba Ji became renowned and spread in all directions. Now due to the reverent monetary offerings made by devotees, not only the daily proceedings of the hermitage began to be conducted well, but even the order of noon and night meals, and morning and evening refreshments for the visiting devotees had started in such a way that it has flawlessly continued even to this day. Only this order of turning the reverent monetary offerings into the sacred meals and refreshments for devotees, actually became the foundation of conducting the comprehensive 'Bhandaaras' (religious feast for commons).

Advanced Yogi

Baba Ji was an advance yogi. Under the institution of Indian spiritualism, attaining miraculous powers is not the goal of yoga. Its goal is infact attaining the God. As mind of a yogi ascends the higher rungs of his practices, these miraculous powers are attained automatically. Sometimes, in order to attain some particular accomplishment (Siddhi), a particular kind of practice has to be observed. By grace of God or preceptor, by austerity of preceding incarnations and through yoga also, attaining these miraculous powers becomes easy.

In 'Shastras' (six holy books in Indian spiritual system) eight kinds of 'Siddhis' (spiritual accomplishments) have been referred. These eight kinds (as written in original syllables) are: 'Anima', 'Mahima', 'Garima', 'Laghima', 'Prapti', 'Prakamya', 'Eishitva', and 'Vashitva'. In terms of functionality as well, the appellations of these advancements are called as: 'Vaak Siddhi' (Realization though speech), 'Annapurna Siddhi' (Accomplishment of earthly desires), etc. Even the sects of 'Mantra' (sacred formulas) and 'Tantra' (a particular system of religious procedures) have their own kinds of 'Siddhis' (spiritual accomplishments). Fundamentally these all kinds of other 'Siddhis' are merely the extended expressions of the aforementioned eight types.

Indeed miracle is nothing but occurrence of a 'Siddhi'. Beholding the ordinary activities of a yogi as miracles is no unusual things for the commons. These miracles are actually operated by the esoteric functioning of Almighty. In the book 'Yogi Kathaamrita' (Autobiography of a Yogi) as written by the world renowned Indian yogi, Sri Paramhansa Yogananda, author has related many such authentic and astonishing feats around the life of adepts, such as by twin-bodied saint Swami Pranavananda, levitating saint Naagendra Nath Bhaduri, perfume saint Swami Vishuddhananda, a mohammedan wonder worker - Afzal Khan, the blissful devotee and his cosmic romance - devotee Mahendra Nath Gupt (also known as Master Mahasaya), great preceptor Swami Sri Yukteshwar Giri, Sri Shyama Charan Lahiri (of Benaras), Mahavatar Baba Ji (of Himalayas), Tailang Swami, Catholic lady Therese Neumann, the woman yogi who never eats - Giri Bala, and himself as well.

By acquainting many personal and public experiences of devotees, we realize that Baba Prakashpuri Ji was also a gifted advanced yogi. In relation to this, referring some real instances will be opportune.

(a) In the religious-feasts, as organized in different hermitages of Baba Ji, hundreds of thousands people take meals. Visiting saints are bestowed suitable oblations ('Dakshina') as well. Religious feasts at a time continue from five to seven hours. Sitting in more than twenty lines, thousands of

people have meals at a time. No break is seen in the distribution arrangements to them of 'Kheer' (a sweet recipe of rice and milk), 'Puri' (deep fried flour cakes), vegetable curry, 'Halwa' (sweet paste made of grains) and water. Starting from the laying down the 'Pattals' (disposable plates made of tree leafs) for devotees till starting doing the same again for the newly arrived people, everything seems operating flawlessly. Usually, when the similar big religious feasts ('Bhandaras') are organized by the renowned rich honchos, who are naturally affluent with materials and means, their arrangements get impeded or mismanaged by this of that reason. But this has never been the case in Baba Ji's hermitage. In the religious feasts conducted here, no one has ever heard of scarcity of any food item in the service. For arranging and organizing food service for countless people, only some invisible force seems managing the monetary and arrangement affairs. Such an entire flawless organization makes one feel that it has already been rehearsed several times. No one has been able to ascertain this mystery so far. Having seen such magnanimous automated arrangements, any blasphemer or logical contender would easily agree that Baba Ji had the 'Annapurna Siddhi' (accomplishing of granting the boons of food). Even to this date, by the grace of Baba Ji, everything is operating in the same way.

(b) While the 'Bhandaras' were being conducted, it occurred several times that heavy downpour looked imminent. Frightened by the anticipation of rain and disorder in the service, devotees would rush to Baba Ji and express the concern. Very calmly, he would say, "Kaam karo re, Idhar kuchh nahin hone ka" ("Continue your work. Nothing wrong will happen here"). And every time it came true as well. Unless the service of religious feast would come to end, rains did not start.

(c ) This incidence is about five decades old. Not long before Baba Ji had arrived at the railway station of Gurgaon while he used to conduct his 'Dhoona' on the other side of station. One day some people, who had gathered around his 'Dhoona', felt as if the rain would start any moment. As they tended to rush elsewhere, Baba Ji voiced in almost ordering tone, "Kaahe ko bhaagta re! Idhar barsaat nahin aane ka" ("Why do you hasten? Rain will not drop here"). And it happened too in the same way. Not even a drop poured around the 'Dhoona'. Few of the witnesses, who are alive till date, grow revered even today for such of Baba Ji's reminiscence.

(d) Adjoining the hermitage of Bajghera, there was a village, from which one day, a hooked and addicted landmaster suddenly dropped in at Baba Ji. He was carrying a bottle of alcohol and began to insist that Baba Ji must also drink with him. Baba Ji expostulated several times, but when the boozer didn't fall in line, the former merely said, "Tum pahle paas ke Shiv mandir mein ek baar maatha tek aao, fir hum tumhaari shart maan lenge" ("First, if you visit the nearby temple and bow in front of Lord Shiva, I will agree to your demand"). As that person went out and returned after the holy sight of Lord Shiva in the temple, his mental state had altogether transformed. At once he broke the bottle of alcohol and dedicated his entire remaining life in the service of holy feet of Baba Ji. Samadhi of such a boozer, now transformed into the devotee of Baba Ji, is situated in the hermitage of Bajghera even to this day.

(e) The nature and culture of four instances which are being referred here further, is the same. For adept yogis, being visible in the invisibility and being invisible in the visibility is possible through

the specific yogic processes. Transforming from matter to spirit and then returning from spirit to the matter is at yogi's will.

(i) Once, along with his close disciple Ravi Baba, Baba Prakashpuri was going from his hermitage in the direction of Gurgaon railway station. While walking, Ravi Baba started running over by some surprise, but he couldn't gather courage to asked about it from his preceptor. Actually, all the known passerbys were reverently bowing only to Ravi Baba and not to Baba Prakashpuri. At other occasions, the same known passerbys would've rather hastened to bow at the feet of Baba Ji and have his blessings. In only few moments Ravi Baba came to a realization that his revered preceptor was walking beside him only in an invisible state.

(ii) A similar incidence occurred to Mahatma Mahadevpuri, a resident of the hermitage. One day, to have the holy sight of Baba Ji, as he arrived at Dhoona, he saw that only his preceptor's shawl was there on the seat. To Ravi Baba, who was sitting besides the railing, he asked as to where Baba Ji had gone? Hearing this Ravi Baba marveled greatly and began to see his face, for in that moment, Baba Prakashpuri was seated there only.

(iii) Every Monday a devotee along with his wife used to come at 'Dhoona' for the holy sight of Baba Ji. As he arrived, he saw Baba Ji from the other side of railing near 'Dhoona' and bowed to him. But as he turned and came from the other side of railing to prostrate affront Baba Ji, what astonishment! Baba Ji was not there at all. Greatly dumbfounded he bowed before Ravi Baba, who was sitting next to 'Dhoona' railing, and asked where Baba Ji could have moved so quickly? Hearing this, even Ravi Baba had boundless astonishment because Baba Ji had been out of hermitage for past two days.

(iv) Once in a private hospital, while Baba Ji was undergoing some medical treatment, one of his devotees used to tender and sit beside the former. One day this devotee beheld that a certain kind of light-lobe emanated upwards from the body of Baba Ji and exited from the door of the room. Astounded and worrisome, this devotee looked back to the bed and found that Baba Ji was still lying in the bed as before.*

*(In his book Autobiography of a Yogi (in Hindi - Yogi Kathaamrit), Sri Paramhansa Yogananda has written about advanced yogis that, "Those yogis, who merely by their wish, can appear or disappear their body or other objects, or can travel by speed of light, or can use the creative light-rays to make materials instantly appear, theirs substance is infinite.)

(v) Betel leaves vendor 'Pandit Ji', not only for his unpleasant manners and outspokenness, but also for persisting drinking and smoking habits, was distinctively known in the Sadar bazaar of Gurgaon. Irresponsibility and crudeness was in his nature. Addicted to various intoxications and bearing a mind bereft of peace in old times, but today he looks beatific and calm. Except 'Chilam' (smoking funnel made of clay), he has rid of all kinds of bad habits. Even 'Chilam' is smoked by him only little, merely in token of Baba Ji's 'Prasaad'. This person, whom Baba Ji used to call 'Pandit Ji', was not in the same way a decade before.

Near about ten years before, merely on improper news that many wandering saints had gathered in the hermitage, he too had arrived with a craving for smoking the 'Chilam'. Apart

from 'Chilam, he had no other interest in the hermitage. With tipsy eyes under intoxication, pandit ji came down and bowed ahead of 'Dhoona'. Craving to taste and smoke 'Chilam', he began to amble about the hermitage. But when he couldn't find any fellow smoking the 'Chilam', slightly displeased, he came back to Baba Ji and complained, "How come Baba Ji! Though I had heard much about the 'Chilam' here, but here is nothing of a kind." Actually, he had ventured into hermitage exclusively for 'Chilam' and nothing else. Being himself an advanced yogi, Baba Ji had read the mind of visitor only beforehand. Consequently, as per the wish of Baba Ji's, such a coincidence took place that pandit ji couldn't find even a single 'Chilam' smoker amidst many prospects. Albeit, Baba Ji had himself accomplished this visitor's wish for the 'Chilam'. Not only that, Baba Ji even consecrated the man so greatly that today, he is rid of all kinds of dangerous addictions. Living in extreme misery in old times, now his financial standing is better; even his new business has worked out well. Now, keenly in the service of hermitage, pandit ji tells that if Baba Ji had not blessed him, his life would have already finished because of addictions. He says that the life he is living today is only what is bestowed by Baba Ji. 'Chilam' is merely Baba Ji's bestowing to him. Mere a glimpse of Baba Ji's miracle on the other day has indeed changed the entire direction of his life.

(vi) Amongst regular visiting devotees of Baba Ji, there are many senior professors from the reputed educational institutions whom the author acquaints personally. These people relate many personal incidences happened with Baba Ji and hold them to be exquisite spiritual experiences of their lives; though they also refrain from publicly disclosing. Awhile conversing with such a fellow professor, a similar incidence of Baba Ji's grace was heard.

In his own words, "With my wife on every Thursday I would regularly go to the hermitage for the holy glance of Baba Ji. If for some reason we failed to go, our minds would remain restless. Amidst certain financial pressures, once we purchased a piece of land to construct a house. We could somehow arrange an amount of Rupees 60000.00 for getting the land purchase registered. Along with money when I reached the local municipal office, the concerned clerk told that, because of increase in the rates of stamp fee, now the registry of this plot will be made instead for Rupees 150000.00 and not 60000.00. I was shot cold by the news, because arranging an additional amount of Rupees 90000.00 was beyond my capacity. Finally I returned in despair. As usual on the following Thursday I visited the hermitage along with my wife. While talking to Baba Ji I related this problem about registry. Baba Ji merely said, "Stop worrying, registry will take place for Rupees 60000.00 only. Visit them once again next week." I began wondering that perhaps Baba Ji is merely consoling me. How it could become possible that registry may execute as per the older stamp fee rates!

Still, when I arrived at the municipal office next week, the concerned clerk actually executed the registry with Rupees 60000.00 only. He also asked me to revisit after two days and collect the necessary papers etc. After two days when I arrived to collect the registered documents, that clerk began telling that I was very fortunate. Although the official orders for increased stamp fee rates had already arrived, but those were actually applicable from exactly the following day of the said registry. And this was true as well. This clerk had informed me wrongly other day, for he hadn't read the effective date of the said official notice. Given that, though being happy, I was more dumbfounded to see in which manner Baba Ji's blessings had come true. Now my faith had grown more staunch that Baba Ji's words can never fail.

In this way the infallibility of the words spoken by Baba Ji and the divinity in his touch, all seem directed towards the beneficence of forlorn and common people. Hundreds of thousands devotees have believed that only because of Baba Ji's grace they were released from severe afflictions or realized their wishes. If someone wants to behold Baba Ji's divinely work in response to the seeking by devotees, many were relieved from incurable diseases; in many cases the pain as strong as death went off; there are many couples whom doctors had declared impossible for having offspring, but even they raised children because of Baba Ji's blessings; somewhere the lost family member was recovered; someone passed the critical examinations; at some place the familial worry about daughter's marriage ceased; and somewhere the born pauper attained the unexpected wealth.

Devotees have unflinching faith that Baba Ji could really materialize his words. Whatever he would say, it happened. Whenever his compassion turned out in speech, it unfailingly became auspicious and beneficent upon devotees.

Yoga and Trance of Spirit

An incidence that occurred in May 1989 not only signifies the difficult meditation of revered Baba Prakashpuri Ji, but also reveals his meltingness towards his devotees. During a scorching noon of May, he locked the both doors of his hut from inside. Other saints and attendants in the hermitage didn't notice any particular about it and only thought that Baba Ji had locked in himself for solitude and rest. When the doors didn't open till evening, the hermits started worrying. One of the hermits, Mahatma Shambhugiri stood besides the door and while calling loud 'Hari Om', tried to open the door. But on the other side neither did anything stir, nor had it any trace about opening the door. Second and third day went off in the same way. Now the hermits, particularly Baba Ravipuri and Mahatma Shambhugiri were laden with distress. On the third evening Mahatma Shambhugiri announced that if the doors of Baba Ji's hut won't open before sunset, the common kitchen will be locked out and all the hermits will renounce the meal and start fasting. This announcement was made loud in such a way that Baba Ji would sense the perturbation of devotees and their obstinacy about opening the door. But even till sunset the doors of hut didn't open. Awhile all this, one of the devotees came forward and sought Mahatma Shambhugiri's permission to try himself as well. Hearing the pleading of devotees, Mahatma Shambhugiri agreed. Latter also cleared that if the door won't open, no one will take meals. It must be eight o'clock and night had just fallen. This devotee took a glass-full of fresh sweet-lime juice and taking Mahatma Shambhugiri along, called out at the door, "Bhagavan, Hari Om". The voice of his calling resonated around for a while, but there came no answer or indication. At this, the devotee called even loud, "Bhagvan Hari Om", but it was again the same silence. Now when this devotee called more loudly in deep despair, "Bhagvan Hariom", it seemed that the loud voice had touched the adamancy of closed doors this time. The resonance of calling Bhagvan, Hari Om had not even stopped, when the voice of revered preceptor came from inside, "Kaun hai re? Kya baat hai", ("Who is it? And what for?"). At this, devotee tendered miserably, "Merely for two minutes, master, please open the door. Here everyone is too disturbed outside." Hearing the pleadings of devotee, revered Baba Ji slightly opened the door. In that moment, keeping the glass of juice in hands, the said devotee entered inside the hut and slightly closed back the door. It was complete dark inside. As he switched on an electricity button, room filled with light. Devotee beheld that the entire body of Baba Ji was soaked in sweat. Prostrating at latter's holy feet, he uncovered the bedcover and wiped out the sweat from Baba Ji's body. Suddenly after, he switched on the ceiling fan at low speed. Now Baba Ji had sat in his seat and this devotee was affront of him. Shortly, devotee poured the juice into a bowl, and with folded hands, entreated Baba Ji to take. Upon insistence, master took about half of the glass.

Then after he asked the devotee to open the door and let all in. Baba Ji's order was followed quickly. Baba Ravipuri, Mahatma Shambhugiri and other sages and devotees came in and revered the holy feet. Finding Baba Ji in good health and psych, all felt satiated. Spectacular it was that for whole three days, nobody had witnessed Baba Ji coming out of the boundary of hut even for daily natural ablutions. As the doors were open, everyone saw that a kitten was sitting in the verandah and a bowlful of milk was in front of it. This kitten also had the holy sight of Baba Ji and began to lick milk in the bowl. Later it was discovered that ever since the doors of hut had closed, this kitten, which used to roam inside the hermitage, had not even looked at milk. Truly, even the birds and animals were greatly attached with Baba Ji. Witnessing such incidences, devotees would believe even strongly that revered Baba Prakashpuri Ji was not only an advanced austere saint, but he was himself an incarnation of world worshipped Lord Shiva.

Witnessing an Incredible Occurrence

One of the disciple of Baba Prakashpuri Ji, who was named as Mahatma Jeetpuri was generally known as 'Buddhe Baba' (the old man). One day, after repeated insistence by a curious devotee, such a kind of miraculous event was narrated by him, that it indicates towards the mysterious powers and incredible feats about Baba Prakashpuri. In his own words, Mahatma Jeetpuri (actual name Jeet Ram) related this to the curious devotee. "Earlier I was a key man in the nearby village Babupur, which was next to the village of Daultabad. We accessed all kinds of comforts of life. We were renowned and had enough land as well. The pomp of land owning and fame was so great, that I used to roam around on horses. One day when along with my friends I was returning to home on horses, the night had fallen before we could reach. We already knew that Daultabad orchard was on the way, and only a few days before a saintly man had permanently stayed hereby. This matter would be of around 1961 or 1962. This saint had begun to be known as Baba Prakashpuri amongst people. As we passed by the orchard, a thought of meeting Baba Ji sprang in our mind. In those days we were always inebriated of wealth and physical might. In those moments we were actually double minded about entering in the hermitage, but somehow finally we moved our horses towards the orchard. Coming off from horses we advanced towards the hut of Baba Ji. As soon as we touched the door, it opened. But there was no sound coming from inside. To look about we switched on our torch; and then what we saw has been a challenge for us till date. Nobody might believe it. While I have myself become a forlorn after renouncing the life of house-holder, why would I lie? Although difficult to believe but it is only the truth. After switching on the torch I saw that entire hut from inside is smeared in blood. The head and legs of inhibiting Baba Ji were cut down from the rest of the body. Before entering the hut, myself and my friends were all in perfect consciousness, therefore a hallucination was never a chance. Having seen this horrible sight, we grew too anxious and rushed back on our horsed toward our village. Without mentioning about it to anyone we slept in our homes. And there was no point at all to talk about such a horrible witness. Why fall in the trouble? We all wanted to forget this all, but weren't at all able to hold this storm in our minds. When we woke up in the morning, somehow this news spread in the village. A few villagers agreed to come with me to the orchard. On the way my mind was anticipating the worst. I was afraid of falling into the police proceedings. But however, as we were coming close towards the hermitage, nothing seemed unnatural. My inner mind was both, assured and terrified. As I entered inside the hut, I found Baba Ji sitting on his seat and smiling.

Merely in span of few hours between day and night, I had witnessed such magnanimity that my own landlordship, pomp, wealth, fame, everything began to seem meaningless. In the mind, all kinds of my sins began to flash. I fell down to the holy feet of Baba Ji like a pole, and could merely say,

"Forgive me Baba Ji. I take your refuge." Ever since then, clad in this crimson garb, I am living the new life given by Baba Ji. Even though knowing that no ordinary man will trust this, only because you were insisting to hear about my crimson garb, I have narrated the matter to you. The kind miracles I used to marvel in my childhood, I had taken the real glimpse of those during the life of Baba Ji. In such a situation, continuing to live a householder's life was impossible for anybody."

Manifestation of Reminiscence

One night in the hermitage, having taken meals everyone was asleep, but revered Baba Ji was still seated on 'Dhoona' and lost in some of his past reminiscences. At some later point of time, he revealed the mystery to one of his disciple, that other day, actually the reminiscence of one of his childhood friends was invoking in his mind. He thought that after such a long time, neither such friend would know of him living here like this, nor has he written any letter to this friend. As this thought sprang in his mind, he started writing a letter to this friend. Having written it, he reviewed, but feeling unsatisfied with the writing, he tore it off. He started afresh. But again he felt that the written text was not able to express his true feelings. Actually, Baba Ji was neither an expert in words, nor had he any experience in writing the worldly correspondences. But still, failing to omit the recollections about friendship, he was unrelenting about establishing a contact. Who knows, even this second letter seemed imperfect to him, and he tore it off again. He went on doing this. In front of his seat, nearly a heap of trashed papers gathered. Next day, only in early dawn he saw that all of a sudden the door of his hut opened and the same friend, to whom letters were being written, was standing affront. Just as Baba saw his friend, he stood up from the seat and pointed towards the trashed papers' heap, to indicate that those were being written to the latter only. Baba Ji asked the guest that why hadn't the latter pre-informed his coming. Was it a dialogue with self or somebody else, or even the manifestation of deep reminiscences, nothing can be said. But the logical mystery to this matter only indicates that the thoughtrons emanated from the state of trance (Samadhi) can really manifest into the form of matter. [An advanced yogi is capable of using the divine knowledge of light and manifest the omnipresent light atoms as per the the sensory expressions at his will - An Autobiography of a Yogi]. Even if such manifestation would have taken place in the state of trance of Baba Prakashpuri, it won't be a surprise. For meeting the guest friend, revered Baba Ji began to approach the former. But as he reached, this friend, having spoken nothing yet, turned around and began to go away. Now friend was ahead and Baba Ji was almost chasing him. He called out, "Stop, where are you going?" But neither did this friend reply nor did he stop. In this way, when the rushing guest had crossed the pond, he disappeared. Astonished as Baba Ji was, where had he disappeared? In such state of mind, Baba Ji waited near the pond and kept on calling his friend. Later, having thought that it was merely some hallucination, he returned to his hut. Immediately, he poured all the heap of papers in the fire of 'Dhoona'. Only in next moment, he was in trance.

Sacrificing the money of holy-offerings in Dhoona, but holy-offerings remain still the same

In year 1976, few people from Bheem Nagar, Gurgaon approached Baba Ji and insisted his presence in the temple of preceptor Drona ('Guru Drona Mandir'). The occasion was an uninterrupted twenty four hours' recitation of Hindu's holy book 'Shri Ramcharitamanasa' (Ramayan), followed by a religious feast (Bhandara) on the next day. These people insisted that unless the religious feast would finish, Baba Ji may kindly stay there. They assured that 'Dhoona' and Baba Ji's inhibiting would be

arranged. Entreatingly the invitation was accepted. On the following day, as Baba ji reached the temple, he was given a ceremonious welcome. At the time of auspicious start of holy recitation by priests, Baba Ji stayed on the platform, and when the other reciting people took over the chanting, he moved and came to his seat, where 'Dhoona' had been arranged. Throughout the day, people continued visiting and joining the holy recitation, and also having the auspicious sight of Baba Ji. Intermittently, the organizers also kept visiting Baba Ji. Next day, the religious feast was to be organized. Somehow Baba Ji felt that organizers were worried about the money bestowed by visitors at 'Dhoona'. Perhaps they wished to use this money for the expense of feast. Such of their greed couldn't remain hidden from Baba Ji. Following morning, just as the holy oblations were offered to deity and holy book of Ramayana, Baba Ji picked all the currency notes and poured them into the fire of 'Dhoona'. Organizers were dumbfounded and ashamed too. But Baba Ji relieved them instantly. He called one of his trusted disciples and handed over a list of groceries to him. He commanded that even though it was Sunday and market places could be partially closed, all the groceries needed for feast, as written in that list, must be arranged anyway; that too quickly. As per Baba Ji's order, the entire groceries were arranged in time. By this time, even the cooks had also arrived. Preparations of the meals for the religious feast took off. At around ten 'o clock in morning, the holy recitations concluded. After service to saints and priests, the religious feast started for people. It lasted till five 'o clock in the evening that day. After this, revered Baba Ji called the same trusted disciple, and whatever monetary offerings (freshly bestowed by devotees in the day) was lying in front of him, he wrapped in a cloth-sheet and handed over to him. As this man began to hesitate in taking money from Baba Ji, the latter insisted that it was his order. Baba Ji asked this man to take the bundle at home with him, and said, whatever was the shortfall of money of actual expense (of grocery), would be given by him later. Till date, this disciple relates this matter to all with great astonishment and reverence; that when he came back to his home and counted the money in the cloth-sheet bundle, which contained even the petty coins; it accounted for exactly the same what was the bill of groceries. Not even a penny was short or in excess; whereas in no condition the amount of groceries bill was ever mentioned to Baba Ji. Similar to this disciple, many other disciples also believe that although many such instances were only natural for Baba Ji in his life, in the eyes of his faithful devotees, those were no less than gratifying miracles.

Discovering the Supreme Disciple Ravi Baba

Few days after conducting religious feast on the auspicious day of first 'Guru Purnima' which followed after reviving of Pandwala temple, in August 1984 Baba Prakash Puri, along with few of his disciples, reached Vrindavan. There he went to the hermitage of renowned sage Mahatma Narayangiri. From another visiting sage present in the hermitage he inquired about Ravi Baba. In those days, Ravi Baba used to live in solitude in a small hut which was slightly far away from the 'Angrej Mandir' (Temple for Englishmen). Through one of his disciples Baba Prakashpuri sent a message to Ravi Baba and after that, taking his few disciples along, he himself departed for taking ablutions in the holy river of Yamuna. Just when behind the closed doors of the hut Ravi Baba was meditating and seeking from God a refuge of some advanced saint, a door knock occurred. Ravi Baba saw that at his door one devotee from Gurgaon orchard hermitage was standing. Ravi Baba recognized the man instantly. This messenger devotee narrated master's message to Ravi Baba and said Baba Prakashpuri was waiting for him. As he could, Ravi Baba purchased some curd and sweet cakes to be offered at the holy feet of master, and accompanied the same messenger towards 'Moti Jheel' (Moti Lake), where Baba Prakashpuri was staying. At that time, around ten to twelve devotees were also staying with Baba Prakashpuri. As Ravi Baba reached, he prostrated at the holy feet of Baba Prakashpuri and offered the

curd and sweet cakes as well. As Baba Prakash beheld Ravi Baba and Ravi Baba beheld Baba Prakashpuri, the hearts of both began to overflow with joy. It seemed as if both had been in search of each other for past many incarnations. In Indian spiritual world, this faith is logically recognized that, just the way a disciple searches for his preceptor, sometimes even the preceptor has to endure in search of his disciple. Witnessing the first meeting between master and Ravi Baba, any Indian mind would testify the same faith. In affectionate voice, master asked, "Kya re, Hamare saath Gurgaon chaloge?" ("Will you come with me to Gurgaon?"). Hearing this, not only Ravi Baba gave his consent, but he came to Gurgaon along with master forthwith. Having seen the endless love and blessings of his master towards him, Ravi Baba had now made up his mind to permanently stay in the service of master's holy feet. Whenever Baba Prakashpuri would be out of station or awhile his journey toward Himalayas, in his absence, only Ravi Baba would look after the whole affairs of hermitage. The high orders of tolerance, soft-speech, non-attachment and compassion in Ravi Baba were making home in the mind of Baba Prakashpuri. Any saint visiting the hermitage, if asked for a blanket to cope with winters, Ravi Baba would give him his own blanket, and would pass the entire chilling night without sleeping. Seeing the virtues of non-attachment, compassion towards others' affliction, tolerance and nobility in conduct of Ravi Baba, the revered master had made up his mind to inherit the hermitage only to the former. Although Baba Prakashpuri had not revealed this intention earlier, but citing the kind of love master's eyes would reveal for Ravi Baba, it came easy upon the understanding of all inhibiting saints and visiting devotees, that Ravi Baba had attained the matchless blessings of master. Just like an able, deserving, and faithful disciple in terms of spiritual heritage, Ravi Baba would always know even the unsaid mind of Baba Prakashpuri. The long search of Baba Prakashpuri about finding out a noble disciple had now manifested in Ravi Baba. Master was determined that after his departure from the world, only Ravi Baba would carry on the torch of his spiritual insights and his spirit of service to the mankind.

The Grand Coronation

The devotees had made up their minds to conduct the grand coronation of Baba Ji. One of them took permissions and blessings of Baba Ji, and departed for the journey of 'Kailash Mansarovar' (Holy lake of Lord Shiva) on June 09, 1997. This was most difficult and dangerous journey. It was only snow reigning in all directions. Located at the height of approximately thirty thousand feet, from this highly auspicious lake of Kailash Mansarovar, this devotee had brought the holy water for Baba Ji's coronation. Another two devotees also, in the series of same task, had departed for 'Manikarn', which was an impassable mountaineering destination, requiring them to walk through thirty kilometers of rocky hills. Here is a holy lake called 'Maantalai'. Both these devotees returned with the holy water of the lake. Here, another devotee had returned from 'Haridwar' with the holy water 'Gangajal' carried in the 'Kaanwad'. All these devotees, having brought the holy waters of auspicious pilgrimages, lakes and ponds, had reached the Gurgaon hermitage well before the auspicious day of 'Guru Purnima'. In the morning of this auspicious day, the preparation of coronation of Shiva-spirited Baba Prakashpuri Ji commenced. Adjoining the 'Dhoona' hut of Baba Ji, there is a small open park, where Baba Ji was seated on a wooden platform. Because of the limited space available in the park, only a handful of devotees along with supreme disciple Ravi Baba were busy in arranging the necessary articles, such as curd, milk, honey, sandalwood paste, saffron, 'Mouli', Beetle leaves, nut, rice grain etc. Amidst the holy hymns by eleven priests, the grand coronation of Baba Ji concluded. In this process, Baba Ji was given bath with the holy waters of Kailash Mansarovar, Maantalai, Haridwar and of other holy rivers. Baba was clad in new clothes. To behold this religious ceremony of grand coronation, thousands of

'Mahatmas' (great souls) and devotees were joyously standing outside of the park. Towards the conclusion of ceremony, intermittently, the ether was resonating with the hails words enounced for Baba Ji. Devotees standing outside of park were constantly showering the flower petals. Such a kind of high spiritual scene was presented that it seemed, as if all deities were benefiting from the holy sight of the coronation of Lord Shiva Himself. Towards the final conclusion of ceremony, everyone reverently worshipped Baba Ji by reciting the 'Aarti' (holy song in praise of God). In this way, having witnessed such a rare auspicious occasion, all the devotees and noble souls experienced the true fructification of their lives.

Mahasamadhi (The Final Departure)

While the construction work of water tank in Raiseena's hermitage was going on, Baba Ji began to keep unwell. In such conditions, it was thought appropriate that Baba Ji would stay and take rest in Gurgaon's hermitage only. Here, for the wish of devotees, Baba Ji would get seated in 'Dhoona' hut for some time, and then for taking rest he would return to his new hut. Devotees had now been worried about his health. When many of them asked Baba Ji as to why unexpectedly he was keeping unwell, the latter would only laugh and say. "Ab ramayan poori ho chuki hai" ("now the story is about to get over"). In the same relation, he told another devotee that when a cloth gets too old, it has to be replaced. Some other time, in different context, he would say that now the fruit is ripe, and ready to be plucked by the Gardner, else it would itself break from the branch and fall down on the ground. By this time Baba Ji had mentally prepared himself to conclude his life and depart. Speaking such words to his devotees, he was mentioning the same only. Any spiritual intellect mind, hearing to Baba Ji's analogy of ripened fruit, naturally recalls the holy words of the auspicious formula - 'Mahamrityunjaya Mantra', which means:

"OM, we worship the Three-eyed Lord who is fragrant and who nourishes and nurtures all beings. As is the ripened cucumber (with the intervention of the gardener) freed from its bondage (to the creeper) May Lord liberate us from death for the sake of immortality."

In the second line of this 'Mantra' (formula), the aged human body has been compared with such a specific fruit of melon which takes birth and grows naturally, and when it ripens, it separates from the creeper itself. But awhile ripening it begins spreading its sweet fragrance; and even when separated from the creeper, it continues spreading that.

Baba Ji was also saying the same that his life had already ripened like that melon and now, it would be recognized only by its sweet fragrance. This was a kind of truth, which the minds of devotees were not ready to accept.

And suddenly, the horrible event turned out which was being dreaded by all. Revered Baba Ji, who had magnetized the hearts of all in his life time, on October 06, 1999, Wednesday, at four o' clock afternoon, while sitting in trance on his seat inside the old hut, attained the final departure towards spirit. In those moments, Ravi Baba and Mahatma Karnatakpuri were present around him. The news of Baba Ji's departure wafted in the air and the Gurgaon hermitage had now filled with the grief-stricken devotees and sages. Long queues formed for the last holy sight of Baba Ji. Each heart grieved

and the eyes were flooded with tears. The proceedings of last holy-sight went on for quite some time. Lead by Ravi Baba, the present devotees and sages decided that at four o' clock afternoon of the following day, October 07, 1999, Thursday, revered Baba Ji will be given the Samadhi (Maha Samadhi). The news of time, date and place of Maha Samadhi of Baba Ji was arranged to be broadcasted on TV (Doordarshan) and published in all newspapers. One of the extreme devotees of Baba Ji, Mahatma Sevagiri was in Jalandhar (Punjab) at that time. A car was sent to fetch him. Through out the entire night of October 06, the holy recitals were continued to be chanted and people also kept coming for the last holy sight of Baba Ji. Whoever had read about it in the newspapers or watched on television, reached the hermitage by whatever means. For the holy sight, many people had arrived even by taking flights. To move from hut towards the place of Samadhi, a beautiful palanquin was readied. From Jalandhar, Mahatma Sevagiri had also arrived along with his fellow sages. At around three o' clock afternoon, sages took the holy waters of various rivers and conducted the ritual bath of the body of spirited Baba Ji. After bath, new clothes were put upon him. Although the distance from hut to Samadhi place would be less than a hundred yards, but the people aspirant of Baba Ji's last holy glance were crowding too much, that keeping flowers in their hands, they had mounted on the roofs of temple, hall, both huts and even on trees. Decorated with flowers, the palanquin was carried on shoulders by Ravi Baba and three other sages. Ahead of palanquin, musical bands were playing the tunes of bereavement. Moaning people with tearful eyes were showering flowers on the palanquin. It seemed as if deities were raining the flowers from sky. Only in some time the final pilgrimage of Baba Ji to the Samadhi place was concluded. As this place had been prepared in advance, strictly as per the scriptural prescriptions, the sages and noble souls gave Maha Samadhi to Baba Ji in the ground. Today, this place of Samadhi has been given a shape of octangular-shaped site. Everyday countless devotees of Baba Ji visit the Samadhi place and seek blessings of master. Amongst them many use to be foreigners also. Infact every devotee visiting the hermitage considers his visit incomplete, unless he comes and beholds Baba Ji's Samadhi-temple as well.

Holy Rites on Sixteenth Day

Just as for householders it's custom to conduct holy rites for the departed souls on the thirteenth day from body's demise, similarly in case of ascetics it's conducted on the sixteenth day. Such ceremony (called 'Shodashi') of spirit-united Baba Ji was decided to be conducted on Thursday, October 21, 1999. About this day's conduct and schedule, necessary invitation cards were printed and also the news regarding same was circulated through newspapers and television. After the departure of Baba Ji, now Ravi Baba had taken over the reins of hermitage. During these sixteen days, religious chants were recited every night till late at the Samadhi. In the morning of 20th October, 1999 uninterrupted twenty four hours' recital of holy book 'Ramcharita Manasa' (Ramayan) was commenced. For whole night at Samadhi, the religious chanting and preaching continued. From far, many renowned sages from different monasteries had arrived. Among these, chiefly were revered saint Sevagiri Ji and the head of 'Jangam' math Shivaacharya Shri Chandrasekhar Ji. After conducting the sacred fire rites ('Yagya') in the morning of October 21, 1999, the prescribed program of 'Shodashi' was concluded by Baba Ravipuri Ji. Here the uninterrupted recitals of Ramayana were also concluded. Thereafter, by all present sages together, Baba Ravipuri was pronounced as the official heir of Baba Prakashpuri Ji. In token of inheritance, the present saints bestowed a shawl to Ravi Baba and they all signed on a particular document in testimony of inheritance. As the inheritance was officially announced, the present devotees and sages reverberated the compound of hermitage with the loud hail words for Baba Prakashpuri and Baba Ravipuri.

Having found Baba Ravipuri as the successor in hermitage, the erstwhile depressing darkness in the minds of devotees had now started going away. These devotees experienced the reflection of Baba Prakashpuri in Baba Ravipuri. These all people were already quite impressed by the compassionate behavior, soft speaking, spirit for denouncing and forbearance of Baba Ravipuri. Devotees felt as if Baba Prakashpuri hadn't gone anywhere, but only had changed his appearance; and he was himself present here in the form of Baba Ravipuri. After conducting the rituals of 'Shodashi', guest sages, devotees and common men were served with the religious feast. Then after, as per the custom, the sages and saints were bestowed benevolence ('Dakshina') and were bidden adieu.

The Particular Instances of 'Thursdays' in Master's Life

Though all days, dates and times are bound by the eternity, yet sometimes a few particular days and dates play remarkable roles in one's life. Maybe Baba Prakashpuri had never thought in this way, but in view of his devotees the day of Thursday had witnessed many significant events during his life. Similar major events relating to Thursdays are as following:

1. Baba Ji birth took place on Thursday, in the auspicious hour of 'Guru Purnima'.2. Chief preceptor Guptpuri Ji Maharaj had brought the devotee Satyaprakash into the

renunciant's order and gave him a new name of 'Prakashpuri' on Thursday only.3. The foundation stone of Raayseena hermitage was laid down by revered Baba Ji on December

09, 1993. It was also Thursday.4. An important occasion of reinstatement of 'Shivalinga' in the Raayseena temple concluded on

January 01, 1998. Coincidently this day was also Thursday.5. On October 07, 1999, the demised body of spirit-united Baba Prakash Puri Ji was immersed in

the ever-bliss Samadhi. Even that day was Thursday.6. 'Shodashi' rituals of spirit-united Baba Ji were concluded on October 21, 1999. This day was

also Thursday.7. On the same day of Thursday, Baba Ravipuri was summoned as successor of spirit-united

master.

Another implied meaning of finding certain events particularly linked to the day of Thursday is that, 'Brahaspati' is the high preceptor of all deities, and therefore is specially revered by all. The very day of 'Brahaspati' is called Thursday and also as 'Guru-vaar' in Hinhu almanac. If reverence and highness of Baba Prakashpuri seem comparable to the high preceptor "Brahaspati' himself, it must not strike any wonder.

Chapter 5

Baba Ji: His Persona, Mentation and Philosophy

From the point of view of persona, being in himself a matchless amalgam of simplicity and exquisiteness, the advanced adept, infinitely adorned and chief amongst saints, Shri 1008 Baba Shri Prakashpuri Ji was a divine manifestation. In his ordinary human body there inhibited the divine magnanimity. A supreme austere of his times and a pure ascetic and the perfected yogi Baba Prakashpuri had devoted his entire penance and spiritual attainments towards the beneficing goals of relieving the worldly men from three kinds of afflictions, to teach them treading on the righteous path of life, and to inspire them towards the devotion for God. He lived a life of more than hundred years only in service to common. As per the common belief of devotees, while relinquishing his human incarnation on October 06, 1999, Baba Ji had touched a life span of one hundred and forty years.

Bodily Appearance

Steady forehead of Baba Ji was always radiating with spiritual effulgence. Under his brows, which slanted slightly upwards, his big glowing eyes used to reach the depth of hearts of people. His sharp nose and graciously silent tight lipped mouth used to enhance his radiance even more. Baba Ji was 'Ajaanubahu' (with long arms). Reaching knees, his long arms were sign of his unshakable determination and resolve. On his head were long white swinging manes, out of which some were really long. Midst of white manes and in similarly white and dense beard and mustache, his blooming felicity always used to assure the devotees.

Baba Ji had a skinny frame, which although looked weak, but was actually very swift. His height was approximately five feet and six inches. Due to the constant penance and difficult austerities, his stomach was touched with the spine. There was hardly any flesh on his body. His skin was transparent and shiny. Baba Ji looked quite young to his actual age. Infact it was truly difficult to guess his age by glancing at his frame.

In name of clothing, Baba Ji would put on only a saffron loincloth, half of which he wore below his stomach and rest half would cover his shoulders, bosom and back. While going out of hermitage, he would put on another saffron cloth. Wearing a garland of 'Ruddraksha' (rare beads of mountain trees) and smearing his body in the holy dust ('Bhabhoot'), he was often seen seated on his 'Dhoona' seat in a cross-legged posture. Baba would generally use the sandals made of either wood or jute.

Baba Prakashpuri was a swift walker. His undeterred pace was spectacular to all. His swift feet, which had been crisscrossing the high mountains and deep valleys for more than a hundred years, used to pronounce his immortal message to the worldly people of himself being a wanderer. Many saints younger to him would still fail to match their steps with Baba Ji.

Some devotees of Baba Ji have referred about seeing the holy lotus signs in his feet. As per Hindu mythology holy lotus signs are present in the feet of Lord Vishnu. That was the reason many disciples used to worship Baba Ji in token of Lord Vishnu.

During deep meditation, Baba Ji would sometimes appear in a distinctive gesture. When some devotee would insist Baba Ji for latter's instant guidance over some worldly trouble, then latter would

start pressing again and again his right hand's little finger over his smoky mustache near to the left corner of his lips. After silence of few moments, whatever he would say, devotees would accept it as former's blessings and accordingly their troubled affairs would progress smoothly.

Language and Pronunciation

Being originally 'Kannada'-speaking, Baba Ji was not as fluent in other languages as he was in his mother tongue. Even then, having travelled across length and breadth of entire India for three times, he had a fair and useful knowledge of all regional languages and particularly of Hindi. The reason behind it was that, later part of his life was spent in the Hindi speaking provinces such as Haryana and Himachal. While living in Bijwasan (in Delhi), by way of listening to the folklores of Pundit Lakhmichand, he had also learnt the typical Haryanavi style of Hindi speaking. Even then, his Hindi pronunciation of words would seem influenced by the south Indian and Mumbai accent style. For instance, "Idhar nahin jaane ka re" ("You must not go there"), "Apan ko kya kehta hai re, swami?" ("Why you are telling me, mister?"). Due to his reticence in speaking, he would often speak in small sentences only. Suffixing "Re" ("Hey") was his natural style of word of mouth.

Daily Routine

Every day by rule, Baba Ji would get up early at three o' clock in the morning. After daily purification and ablution, followed by a reverent bowing inside the Shiva temple, he would be seated next to his 'Dhoona'. Starting from morning, the visiting devotees would continue till twelve o' clock in the noon. From twelve in noon till three'o clock afternoon, Baba Ji would close the door of 'Dhoona' room and take rest inside. Before his new rest room was constructed, Baba Ji would also sparingly go to the upstairs room above the kitchen hall. Again, from three in noon and till eight at night, people would continue visiting for the holy sight of Baba Ji and 'Dhoona'. Sometimes, this order would last even beyond eight o' clock. After this, Baba Ji would spend some time in meditation. After taking little dinner, he would walk in a small garden attached to the hut. Only by the time of eleven o' clock, he would retire to bed.

The physical necessities of Baba Ji were very few. He would eat and sleep very little. Even though he would sleep at night only for four hours, from eleven to three o' clock, yet no one ever saw him getting sapless or weary. He was always lively and attentive.

Eating Orders

In ancient Hindu heritage, regarding the eating habits for yogis, three kinds of prescriptions have been made. First is - 'Mitbhuk', which means to eat only little. Second is - 'Hitbhuk', to mean eating only what can be digested and is suitable to body. And third is - 'Ritbhuk', to mean eating only suitable to the seasons and weathers. The eating habits of Baba Ji comprised all these three rules naturally. Even higher attainment of him was that, he had conquered upon the tastefulness craving of tongue. In his appetite, attraction for sweets and repulsion from bitter tastes, both were absent.

Baba Ji was abstemious about food. He would take only simple food and was quite distant from the tasteful appetite. This was the reason he avoided eating sweets. Baba Ji conducted numerous religious feasts ('Bhandaras'), arranged meals for hundreds of thousands people. Saints, devotees and visitors had full meals of sweet paste ('Halwa'), deep fried cakes of wheat flour ('Poori') and rice-milk syrup ('Kheer') etc. But awhile such stupendous feasts, no devotee ever saw Baba Ji eating these

delicacies; although only exceptionally he might have taken a little when insisted heavily by devotees. Truth was that, by way of his penance, he had curbed his physical necessities of hunger and thirst very long before. He would take food but only for surviving the body. By rule, he would take only one or two wheat cakes along with mild yellow lentil. During his beginning days in Gurgaon, after he had arrived from Gurgaon railway station to the deserted orchard, there was no particular means for food. Yes, merely to quench the thirst, there was a neglected well. In such conditions Baba Ji, for his meals, would collect the dropped fruits of Banyan and Peepal trees and boil them in water. On certain occasions, he would not even get it for days. Curbing hunger and appetite was part of the penance continued by Baba Ji. This was the reason, that even later when hermitage was full of all kinds of arrangements, Baba remained only unconcerned. He would often say, "Shareer ko jitney anna-jal ki aavashyakta ho, usse adhik nahin lene ka" ("Never take food and water more than what is needed by the body").

Meal Habits of Saints

Through his own conduct Baba Prakashpuri used to give a message to other saints that they must take only as much food as is necessary for the breathing in their bodies. Only a householder needs better and nutritious food because through his body he has to undertake many activities in the world. Baba Ji was abstemious about food. With ordinary vegetable preparation he would eat only one or two wheat loaf, that too without butter. Sometimes he would take the preparation of bitter gourd without a pinch of salt. One day at Raiseena hermitage one devotee arrived for Baba Ji's holy sight. The time for meals was presented. Meals were served. Even after taking his meal, this devotee waited on for beneficing himself by getting a pinch of remainder from Baba Ji's plate. This devotee, in his own idea, had felt it appropriate to accomplish his faith in Baba Ji only in this manner; and it happened too in the same way. When the remainder of Baba Ji's meal came out, several devotees distributed it amongst them. But how's that? Those were the pieces of bittergourd boiled without any butter or salt! When devotees tasted it, the bitterness was so severe that even later, no other kind of food could appease their taste buds. Usually, although Baba Ji would arrange several religious feasts (Bhandaras) with only tasteful delicacies (such as 'Halwa', 'Poori' and 'Kheer') for the service of common men, but for himself he would take only such ordinary food that would exemplify his message that saints must take only such kind and quantity of meals so that their thread of breathing may not break. He would often say that a man should take in his stomach only a well thought diet. Stomach was not a garbage drum of municipality, that whatever one liked, he threw in it.

Baba Ji and Politics

Baba Ji always distanced himself from today's cheap politics. Although he never liked to discuss about politics or politicians, yet being a saint he had his own insights about the welfare of nation. Amongst politicians, only late Shri Lal Bahadur Shastri would qualify his test. In discourses, he would often praise the latter. Baba Ji would say that across length and breadth of India only Lal Bahadur Shastri was a kind of politician, who, even though had reached the paramount of power, but was still honest and free from ego.

Philosophy and Insights

By his very nature, Baba Ji was simple, humble and free from ado. Keeping away from solicitation and accumulation instincts, Baba Ji was of supremely renouncing and benevolent nature. Even though being introverted and taciturn, he was humorous too. Behind his humor loving nature, his spirit was actually about simplicity, harmony, deep understanding and compassion. Baba Ji himself was abstemious about food and always maintained distance from the tasteful appetite, but in service of visiting guests, devotees, noble souls, saints and destitute hungry people, he would become glad for arranging the tasteful meals. Conscious about human psychology he was skilled in knowing others' minds and was devoted to devotees. He would get enraptured about sincere feelings. He would hold that ego and habit of solicitation was the biggest hurdle in the path of saintliness. He would often say that ego destroys the penance and solicitation destroys the sacred radiance. If a noble soul couldn't conquer the ego, then his penance would not fructify. If a saint solicits favors or alms from people, it means that he doesn't trust God. He, who cannot have trust in God, can become the noble soul in what way?

Giving regards to saints came natural to Baba Ji. Even to this day the saints arriving at hermitage get deserving respect and suitable arrangements for their lodging and meals. It has continued since Baba Ji's times. Through his natural intuition he would recognize the intrinsic intent of people. He would particularly remain alert of those who were merely putting on the crimson garb. Nothing could have remained hidden from his micro-sifting insight. Therefore, whenever some hypocrite in saffron garb would enter the hermitage, who had only purposed to collect free meals and presents from the hermitage, Baba Ji would instantly command him to go away. He would say, "Yahaan nahin rahne ka re, bas bhojan karke jaane ka" ("You must not stay here, depart elsewhere after taking food"). In the same way, about the devotion-bereft householders arriving at 'Dhoona', Baba Ji would grasp their intent and would only say in symbolic words, "Chai peene ka re" ("Just take tea and go"). It meant that now as they had seen him, they must take refreshments and leave.

Baba Ji used to advocate only honest practices for money. Spending a part of that honest money for common beneficence is what is called benevolence. Therefore Baba Ji would always advise his devotees to dispose some part of their wealth for the welfare of others. By doing in this way one's mind always gets the divine happiness. Only this happiness is the direct and instant fruit of benevolence. If wealth is not earned through noble intents and means, only greed amasses. Keeping this in mind, Baba Ji would never allow anyone to collect money for hermitage by issuing printed receipts. Even from hermitage' side itself, no efforts would be made for collecting wealth. This policy is in force even today. Only through the money bestowed by people on 'Dhoona' and temples, and devotees' voluntary owning up the various kinds of expenses, the entire arrangement of hermitages run. Forget accepting, Baba Ji would rather scold the one whoever tried to offer to hermitage his money earned by undue means. Many renowned politicians actually tried to offer money to hermitage, but with due humility, Baba Ji would never accept such proposals. Through some old and intimate devotees of Baba Ji it comes to our knowledge that once, when a visitor brought a bagful of currency notes for hermitage's help, right in front of the man, Baba Ji offered this bag to the flames of 'Dhoona'. It is believed that through his insight Baba Ji knew that the offered money was actually collected through unholy means.

Baba Ji used to regard the service of living parents more than worshipping God. He would often say that only the unflinching service of mother, who gave you the birth, is your holy night's devotion ('Jaagran'). If one has propitiated his parents by service and devotion, there would be left no need of propitiating the deities.

He would hold a view that criticism, jealousy and ego were the root of rancor. He would staunchly observe the principle of not heeding somebody's censure. In front of Baba Ji, any resident saint or devotee in the hermitage would never dare to criticize or complain against somebody. Out of ignorance, even if somebody erred, Baba Ji would bestow him a lesson so tactfully that he would never mistake again. He believed that ego is the biggest obstacle in way of attaining God. Whoever is free from ego, can tread the path towards God. Baba Ji would often say that banish the baggage of ego from your mind and thereafter see what happens when you meditate upon Prakashpuri (in token of your preceptor or loving deity). Mind will transform into the holy mountain of 'Kailasa'. Even as the thread of lamp burns the oil and illumines the flame of light, similarly one can burn the ego and illumine the flame of devotion to God in his mind. Baba would say that don't hanker upon what somebody else is doing, eating or how he is living. If you will be always comparing yourself with others, you will fall to envy. Even if a rich businessman comes to know that his neighbor has got an extra lakh of rupees, he would fall in the clutches of jealousy. Do not hanker upon others; instead meditate in God if at all you have to. Sufferings lie in meditating in others, whereas there is only bliss in meditating in God.

Supremely unattached from the world, Baba Ji advocated the path of Karma, 'Karma-Yoga'. Whenever any householder would arrive at Baba Ji's feet and sought latter's permission for leaving the world and wield renunciation, Baba Ji would tell him this, "Continue your karma while living in the world. This is noble. Where you will reach escaping from your Karma? If you will leave the world out of fear, you will neither persevere in renunciation. Life of renunciants calls for even harder practices. It is full of thorns everywhere. Merely putting on the saffron garb or by smearing the holy dust ('Bhabhoot') on one's forehead doesn't make someone saint or sage. Therefore one must brave face the happiness and woes both and continue his Karma. Also, one must give some time to the devotion of God, for it also smoothens up one's endeavors in the world.

Baba Ji would always emphasize upon purity in the air, water and also about one's speech. In a way he was conscious about the entire climate and atmosphere. In European philosophy, while talking about climate and atmosphere, 'sound' is discussed along with air and water, and not the speech. This is rather a higher insight of Indian sages that it leaps beyond the 'physical purity' and goes up to 'sanctity'. In western philosophy, the perspective of 'sound' is only mechanical. To a certain limit, if the noise of sound is bearable to ears, as per them it doesn't amount to sound pollution, no matter if that sound is even disgraceful and abusive. In view of Baba Ji, however, if air and water are sanctified, speech should also be. Who doesn't know that with what kinds of curses and temperaments an unsanctified speech is always filled with. Even if air and water are sanctified but speech is not, the entire equilibrium of society may be endangered. Unrestrained speech was what caused the great war of Mahabharata; it sowed the seeds of mega destruction. Therefore Baba Ji would say that one's utterance must be sanctified; so as to mean that it must be both, pure and gentle. Here purity corresponds to 'Truth' and gentleness signifies the 'Humility'. Even truth must be spoken with gentleness. Truthful, loving and gentle utterances are the attributes of those who uphold the creation of God. Air, which contains the sanctified aroma and the pure water which contains the gentleness actually nourish the entire creation. It signifies that along with the purity in physical atmosphere, the sanctity in psychological atmosphere is also necessary. Sanctity in air and water reaffirms the path of 'DhyaanYoga' (Yoga of meditation) and on the other hand, in the sanctity of speech, the path of 'BhaktiYoga' (Yoga of devotion) gets reaffirmed. Sanctification of speech can be attained only through reciting the name of God.

In every human being, Baba Ji would behold the form of Lord 'Narayana'; and only for this insight he would address every visiting man as 'Swami' (Lord) and woman as 'Mai' (Mother). In place of brick-mortar houses, he would advocate building the palaces of human consciousness.

Baba Ji would refrain from 'Tantra' (occult science of incantations). Even yet, whenever some situation grew uncontrollable, he would resolve the obstacles and difficulties in his own ways. He would avoid indulging in discourses about ghostly existence; for he knew that such matters were prone to increase superstition. Baba Ji would never say any such thing from his side which might run a chance of the exploitation of commons' faith. In this relation, although common people believed that by taking ablutions in the pond of hermitage many kinds of skin allergies would cure; but forget Baba Ji's approval, no one ever saw him even recommending the same in token.

Although Baba Ji had faith in horoscopes but he would also say that by grace of preceptor the planetary position couldn't harm mortals. He would often give an analogy that when a huntsman shoots an arrow on a bird sitting on tree branch, even before the arrow would reach the bird, preceptor will make the bird fly and it would be saved. He would also explain this metaphor in terms of destiny. He would opine that everyone has to bear the happiness and woes as per his destiny, but if he takes refuge in preceptor, then his woes become only symbolic. If somebody has destiny to be on gallows, he would release merely after the pinch-pain of a thorn. This all is possible because of preceptor only.

In guise of horoscope, by making predictions, usually horoscopists promote only superstition; such was the belief of Baba Ji. Reason is that, there are actually limits to the knowledge of man about horoscopes. Behind a prediction, the penance of speech is necessary. Truth is the penance of speech. Until this penance is observed, assertions about future do not get fructified. In this relation, referring here about an incidence, which gives Baba Ji's insights, is necessary.

This incidence took place few years ago. As per horoscope calculations, many planets were falling in single line. Due to this strange coincidence, numerous horoscopists were making horrible predictions. Newspapers were publishing panicking news. Because of the rumors and propagandas about world wars and annihilations common men were panicked and terrified. In such scenario, Baba Ji summoned his devotee 'Ved' and ordered for announcement on loudspeaker in the entire city that because of eight planets falling in line, nothing inauspicious will occur. There was no need for panicking or worrying. And this was what happened. Particular coincidence of planets' positioned occurred and passed like a dreaded dream. The way this ascetic saint had transparently seen and assessed the mystery of planetary effects, even renowned mathematicians and pundits had failed in doing that.

Baba Ji would also opine that collecting the necessary worldly means and facilities was man's own job. For this he must not have expectations of any kind from some saint or sage, though it was true that by grace of preceptor, the man gets relieved from the worries of livelihood. For supplementing his fundamental needs of life, such as bread and cloths, he doesn't have to wander much because God Himself takes care of the livelihood of such people on righteous path of life. Only Karma must be continued.

Baba Ji strongly disapproved the inclinations for begging. He would say that it is better to die than begging. Propagating spirituality in front of sponsored crowd never appealed to his saintliness. He would behold it as a new form begging, even though the collected money would seem to be utilized for spiritual activities. He never himself bad mouthed such activities, but he remained only distant from such kind of spirituality. Being fundamentally an advanced austere, he never entangled into the religious movements. He never associated with socialization of religions. Many may wonder that Baba Ji, through his hermitages, never ventured into the areas of public service by way of running schools,

libraries, hospitals, training centers etc. If he wanted he could have easily made it. He had a large backing of hermitages. On his one call many devotees would have come forward. But those who have understood the insight of Baba Ji's life, do not wonder about it. They know that Baba Ji is such a kind of ascetic, who remaining distant from social demonstrations, had rather transformed every person coming in his contact. For his blessings, millions of people read the root lesson in humanity. It was not hidden from the esoteric sight of Baba Ji that only human faith in human beings is the foundation which runs the whole society. Baba Ji would emphasize upon human transformation. Societies can transform only because of human transformation. Therefore Baba Ji would say that if people will banish evil in them, societies will reform themselves. It was not hidden from his kind of adept's insight that the initiatives of public education and public services bloom and also get corrupted by the same worldly evils, against which founders had established those. At the centre of such organizations, it was inevitable to have a vigilant and awaken person; therefore Baba Ji would always emphasize upon the transformation of people. He transformed the lives of countless vicious mentalities, which came in his contact. Today when numerous disciples and devotees of Baba Ji are emulating the purest social standards up to their capacities, it is no less than any kind of public service.

Infact, being completely away from the marketplace of spiritual sermons, Baba Ji was a bearer of such ancient sagely custom, in which the curious devotees would themselves go to the hermitages and huts of seers and saints. It however didn't mean that Baba Prakash Puri Ji was entirely disconnected with public life. Truth was that, in whichever hermitage he stayed, he obliged the exhorting invitations of his beloved disciples and devotees. For bestowing his blessings, he would take with him the other saints of hermitage, and would visit people's places. Particularly on the occasion of a girl's marriage, he would visit the house of devotee for some time at least. On such occasions he did not stay there for long or meet many people. Even this is no small relationship between a householder and a renunciants ascetic.

Insights of Baba Ji's nature can be understood well with following references and incidences.

(1) Simple, Natural and Free from Ado

For being an adept sage, the fame of Baba Prakashpuri Ji was spread all over. Only in his life time many permanent monuments of his repute had established in form of hermitages in the regions of Haryana, Punjab, Himachal and Delhi. Apart from the permanent food distribution to poor ('Sadavart') as run in hermitages, because of religious feasts organized on the occasion of 'Mahakumbha' at Haridwar and also on regular occasions in the hermitages every year, he was a revered identity amongst common people and sainthood both. Even though he was reputed and fulfilled, yet he led only a simplistic and pomp-free life. He was free from superiority complexion. If unacquainted of him already, no householder or other sage could ever recognize him to be the same advanced saint Baba Prakashpuri Ji who was the chief of several hermitages and was a revered deity for millions of people. Few instances from his non-exhibitionist life must be referred here:

(a) On the occasion of hosting grand religious feast at 'MahaKumbha' at Haridwar, hundreds of thousand people had had sacred meals. In this feast particular arrangements were made for granting the holy offerings and oblations to the chiefs of saintly groups ('Akhadas'). After welcoming and worshipping these saints, while those were being guided towards the predetermined camp for religious food, few chiefs amongst them began to insist with the attendants and devotees of hermitage that they'd first liked to see the chief organizer of feast Baba Prakashpuri. As those attendants and devotees

began searching for him, he was found sitting amidst the other wandering ascetics. Informed about the matter, he instantly returned to the specific camp and said while bowing to the grace of present chiefs, "We are graced by your arrival. Please accept our offerings and oblige us." Just having said this, he folded his hands and bowed to the guests' grace once again; and then after rejoined the same group of wanderer ascetics.

(b) One devotee from Gurgaon region lives in the vicinity of hermitage. In his lifetime he had many occasions of sitting with and talking to Baba Ji. Once upon a time this devotee began insisting that he wants to organize a splendor-ferry ('Shobha Yatra') where Baba Ji would ride on a perfectly adorned elephant. This splendor procession, along with complete musical bands would start from the hermitage and would return to the same place after ferrying to all inhibited interiors of the city. Towards such a proposal, Baba expressed his unwillingness and refused. Here this devotee continued insisting heavily so that Baba Ji may appease. Actually Baba Ji was against such shows of pomp but neither did he want to rebuke this devotee harshly. He was in a dilemma about escaping from this awkward situation. Here this devotee had assumed the reluctance of Baba Ji as his shyness. That's why, by way of insisting again and again, he was expecting Baba Ji's consent.

Coincidently, in the same moment, another devotee had arrived for having Baba Ji's holy sight. Just as he had sat after bowing, Baba Ji asked him to express his views that here this man was insisting about the elephant ride. Been asked, the new comer humbly replied, "Guru Ji! You are greatly Self enabled. What advice I can give you?" At this Baba Ji said, "Tum jo hi bolega theek bolega" ("Whatever you will say will be right only"). Actually Baba was already aware of the sincerity and thoughtfulness of the new guest. That was the reason he was inciting about having his view. When this new guest felt that he cannot escape the answerability, quite thoughtfully he began saying:

"Jis swami ke samaksh sabhi siddhiyan haath baandhen khadi rahti hon, yadi haathi par baithkar unse bhi badi koi siddhi milti ho, to jarur baith jaana chaahiye."

("In front of whom, all attainments were already present hand-folded, if he gets any bigger attainment by an elephant ride, he must ride.")

Now Baba Ji looked insightfully to the first guest and smiled. Having understood the implied meaning of the new comer, this man gave up and had returned after bowing to Baba Ji. In this way not only such an uncalled-for occurrence of pomp was averted, but also the respect of insisting man was not humiliated. Baba Ji had wanted only this.

(2) Humble and Egoless

Baba Prakashpuri was an epitome of humility. Arrogance had never touched him. Simplicity was his only exquisiteness. Giving a look at him often reminded many a folklore of ascetics' world. Once upon a time, with an intention of relocating his dwelling, a 'Sufi' saint reached another mosque. The chief of new mosque, through his servant, sent a bowl completely filled with the milk for the guest. Even the guest 'Sufi' saint was supremely wise. He had understood the message in token of full bowl of milk. From the nearby garden, he plucked a petal of flower and floated it on the surface of milk. In this way he returned the bowl through the same servant. Actually, by way of sending full bowl of milk earlier, the chief of mosque had meant that he had no room for a new guest in the mosque. But by placing a petal on the milk, the guest had made a notion that just as the petal did not stir the milk in the bowl, he will also live amongst them without stirring any inconvenience.

Nature and lifestyle of Baba Prakashpuri was similar to the guest 'Sufi' saint. Even though being an advanced adept and sage, he would live amongst other saints and noble souls only indistinctively.

Whether the occasion was of being present in the midst of all five 'Shivaacharyaas', or awhile the various programs or religious feasts in Gurgaon hermitage, or it was in capacity of organizer of special 'Bhandaara' at 'Kumbh-Mela'; everywhere Baba Ji would keep himself away from 'doer-ship' demonstration. In front of 'Shivaacharyaas', who were mounted on the pompous platforms, he listened to the discourses while sitting only on a simple wooden couch. It must be mentioned that the humility of Baba Ji was not for the public show, but it had originated from the righteousness and constant penance. Another instance of his natural humility must also be referred here.

A renowned saint of Haryana province, once arrived at Gurgaon hermitage with his entire retinue; so that Baba Ji would perfectly behold former's superiority and fame. Baba Ji intuited his guest's intentions. Therefore, as soon as the guest saint arrived, he left his seat and requested the former, with due respect and affection, to be seated at his own place. Thereafter Baba Ji himself seated on a mattress downside. Seeing such an exquisite courtesy and spirited humility, the guest saint was highly astonished. Through his noble conduct, Baba Ji tamed the superiority complexion of the guest saint in such a way, that the latter had now himself grown faithful towards Baba Ji. In later times, not only Baba Ji would always invite and duly regard this saint on every religious feast ('Bhandara'), but this guest would also consider it to be his privilege to be present here every time.

(3) Averse to Advertisement and Promotion

Quite naturally Baba Prakashpuri was shy and would stay away from the advertisement and promotion. He believed that desire for fame and repute actually weakens the penance of a devotee. He would not agree to any celebratory program which intended to gather the flocks of people and make public demonstration. On such instances his trait of speaking less was his only resort. Yet he would respect the true longings of devotees. Many a times, even though personally unwilling, he would be present at various programs of devotees on latterss insistences. Even devotees would compete in a way, as to how they could be bestowed with the grace of Baba Ji. Some of them would manifest his devotion by way of printing and distributing small booklets on Baba Ji's life; or some other one would feel himself accomplished by way of distributing the lockets printed with Baba Ji's photo. There were also the people who felt graced by way of getting Baba Ji's exploits printed in newspapers or magazines.

On such occasions, thinking that these activities pleased and satisfied the devotees, Baba Ji would only keep quite. However sometimes noticing the unnecessary expansion of these, he would stop it by merely a hint or very succinct comment. Wherever disapproval by a hint or comment was not opportune, he would simply express his disinterest by way of leaving the spot and reach out his Dhoona.

A similar incidence comes in relation to the event of inaugurating Shiva temple in the Raiseena hermitage. On this occasion a magnanimous religious feast (Bhandara) was organized, wherein thousands of saints, sages and devotees took the holy meals. It's notable that on this occasion of 'Shivalinga' establishing, all five 'Shiv-Aachaaryas' from 'Shiva-Peeths' (Holy seats of Lord Shiva in various parts of India) had arrived here together. This program ran for two days. Just before this event, while the program was being planned and the posters being designed, an excited devotee suggested to Baba Ji that in the poster to be printed, latter's photo must be somewhat bigger in the center and surrounded by the photos of five 'Shiv-Aachaaryas' on the round edge. Hearing this, Baba Ji replied graciously, "Aisa karne se hum par vajan padega" ("By doing so I will be burdened by obligation)." By such a small remark, he graciously exemplified the truth of social courtesy and spirituality both.

Awhile these two days of auspicious program in Raiseena hermitage, for his true nature, Baba Ji refrained from making his presence 'distinguished' to the extent possible. During the sermons being delivered by guests 'Shiv-Aachaaryas', he would sit in a simple wooden seat and listen. Or whenever he felt like, he came to his Dhoona or joined the other ascetics who enjoyed 'Chilam'. Indeed, to look ordinary and even behaving in that way was the very founding nature of Baba Ji's life. Averse to his own advertisement and promotion, he would never comment on the similar acts of others. Whenever some devotee would extol the marveling flocks of people gathered in the sermon of some renowned preacher arrived in the town, he would look at visitor out of affection and merely reply, "Barabar hai, bahut achchha hai" ("That's very well and appreciated)."

(4) Reticent

Reticence came only natural to Baba Ji. He would speak only when it was very necessary, that too in short sentences. Often his assertions were merely a word. Even though sometimes his pronunciation was not very communicative, his devotees would grasp even his silence. Also because of being averse to propagation, he was shy about speaking much. He didn't believe in extended sermons or preaching. On the couple of occasions, when insisted by devotees too much for giving sermons, he talked only in brief. Merely having spoken few sentences from his heart, he gave up the mike. But still, his thoughts wrapped in fewer words were esoteric and full of essence. In this relation, referring an interesting account is necessary here.

Quite often, one of the devotees would arrive in front of the 'Dhoona' chamber and start falling in trance while imagining Lord Shiva as present in Baba Ji. Shortly after he would constantly glance at the face of Baba Ji without a wink. Although Baba Ji would find it awkward every time, yet out of his graciousness he would keep quite. One day, as soon as this person arrived and began to sit in front as usual, Baba Ji couldn't restrain. He said, "Man mein Kailash hai re, usse dekhne ka. Aur kuchh nahin karne ka" ("You actually wish to see Mounth Kailash, just go there. You don't need to act anything otherwise"). An esoteric remark of Baba Ji made such an effect that the unnatural activity of this presence-complexioned devotee ceased once and for all.

(5) Jovial

Even though being profound and reticent, Baba Ji was jovial. Once in a while he would cut a remark in a word or two so humorously, that even the targeted person would enjoy it. In fact the very source of his amusing trait was only the easiness in his true nature. Sometimes in the simplicity of Baba Ji's conduct the innocence of a little child would reflect. Such innocence could have been wielded only by an adept devotee, renunciants saint or an advanced God-wardly man, who, being free from duality of dichotomy in the creation, would behold only one Almighty in all forms. It's needless to say that Baba Prakashpuri Ji was naturally adorned with these virtues. His assertions were always free from the duality between attachment and non-attachment, and also from the worldly soot. This was the reason that his assertions would always reflect the kind of natural joy which could move any listener in delight. Some instances in relation to jovial nature of Baba Ji are being given as following:

(a) "Ham Sala Chor Hai" (It's me who steals)

On the auspicious day of Maha-Shiv-Ratri, while devotees were taking holy ablutions, some naughty children picked the formers' cloths and eloped. When the people made a hue and cry, a search was made and those children were caught within the compound of hermitage itself. In the offence of

stealing cloths, the devotees tied up the children in ropes. Now the captivated children began to scream out of fear. Hearing this din, Baba Ji came out from his Dhoona. Upon seeing him, children started screaming louder saying that those were not the thieves.

Suddenly, Baba Ji spoke with contentment, "Ham sala chor hai, tum chor nahin hai re!" (It's me who is thief and not you). Baba Ji said this confidently in such a way that all the presents broke in mirth. Now, even the screaming of children began to sound laughing.

Baba Ji continued saying in his style, "Mehmaano ki rassi khol do, inhe khana khilaao re" ("Untie the ropes of our guests and feed them").

(b) "Police ko de dega" (Will handover to Police)

On the occasions like Maha-Shiv-Ratri, the way in which the grand Bhandaras (Religious feast) take place and are run, it seems nothing less than a miracle. Neither the food and nor the other materials ever go scant. Even the distribution service progresses automatically. Seeing such astounding organizing and arrangements, once a visiting saint wanted to know from Baba Ji as to who was it carrying out all this management. Hearing this, joviality in Baba Ji emerged up. He began saying, "Uss saale ka pata hi nahin lagta ki kaun yah sab kuchh kar raha hai. Jis din pata lag gaya to ham usko police ko de dega" ("Even I don't know who is it doing all these activities. The moment I get to know him, I will hand him over to Poilce").

(c ) "Sala ko swami kahega re" (Now onwards will call 'Sala' as Master)

This matter relates to the times when Baba Ji used to live in Bijwasan hermitage. In his conversations, he would inadvertently use the 'Sala' word often. One day the villager devotees interrupted. They said, "Baba! Iss ilaake mein Sala Shabd ko gaali maana jaata hai" (Baba! In this region calling the word 'Sala' is supposed to be an abuse). Just hearing this, for a moment Baba Ji looked embarrassed, then instantly it came out from his mouth, "Aage se 'Sala' ko swami kahega re" (Henceforth I will call 'Sala' as Master). Unpretentiously spoken, his sentence was so modest and unique, that the present devotees couldn't escape mirth in the air.

(6) Non-covetousness and Renouncing

Baba Ji was a self-austerer by nature. Whatever he had for himself, he would give away for others' beneficence. He never had a mind of collecting worldly means. In the beginning days of Gurgaon hermitage, when he used to live in his old hut, whatever little money devotees would bestow on Dhoona till evening, he would give away all to the visiting saints, even when it was barely one visitor at all coincidently. On one similar occasion, upon being asked by a visiting saint, Baba Ji replied, "Apne paas nahin rakhne ka; kal ki chinta swayam narayan karenge" (I don't need to keep it with me. For my tomorrow, God himself will worry).

Not only Baba Ji himself stayed aloof from the tendency of collecting the materials, he would also advise his devotees to not collect more than they needed. He would opine that even when the circumstances of collecting the excessive materials couldn't be avoided, having kept the reasonably sufficient for oneself, one must utilize the remainder in the interest and welfare of common people. Even though constantly being amidst the abundance of materials inside the hermitage, only up to his nature of non-covetousness he would always remain non-attached towards those. Whatever fruits and

sweets were bestowed as oblations at Dhoona, he would immediaely redistribute those amongst devotees. Till date this custom is being followed in the hermitages.

It happened often that many people would come to the hermitage and present some valuable articles to Baba Ji. At the same time there were the other kinds of people as well who would ask those articles from Baba Ji for themselves. A similar incidence is linked with the Raiseena hermitage.

(a) Once a foreigner devotee gifted a two-in-one transistor set to Baba Ji in the Raiseena hermitage. At the same time another local person, along with his small child, was also visiting the hermitage. Following day, this person came again and began insisting that since yesterday his child was crying for that transistor and was not even taking milk. As Baba heard this, he instantly handed over the transistor to the person.

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It was so much time after, when in token of obliging the wishes of devotees the works of reestablishing of ancient Shiv-lingas, construction of new temples, storehouses and kitchens and organizing the huge religious feasts (Bhandara) had started taking place; that the necessary attention was to be paid upon the money bestowed by devotees. It never affected the non-attachment spirit of Baba Ji. As result of this, even today the entire proceeds of money etc. are disposed in relation to the common welfare works only; and never for the personal convenience of any hermitage inhibiting saint.

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For himself, Baba Ji would utilize only few and highly necessary articles. He was completely free from the burden of worldly possessions and acquisitions. Whenever some materialistic article or possession would seem becoming an obstacle in his penance, he would not take time in renouncing that. The following incidence reflects the same spirit of Baba Ji.

(b) The founding stone ceremony of construction of main entrance gate of Bajghera hermitage had been concluded by the lotus hands of Baba Ji. As the foundation was laid and upwards construction had started, very unprecedentedly, a local villager objected to the construction of gate on merely a pretext that the gate would have hindered a piece of his adjoining land. Hearing this, many present devotees offended to that villager, arguing that it was absolutely no problem when the gate was being made on the very land of hermitage itself. As per them, this man had no right to object. When this matter was brought to the notice of Baba Ji, he ordered the devotees, "Mukhyadwar ka nirmaan thoda peechhe hataakar kar liya jaaye. Uss aadmi ko kuchh nahin kahne ka" ("The construction site of main gate must be pushed back a little. There's no need to agonize with that man"). Baba Ji's orders were followed and the gate was constructed quite backward from the site earlier founded. The people, who acquaint this instance, proudly reminisce Baba Ji for his spirit of making sacrifices.

(7) Non-Soliciting

Baba Ji was a non-soliciting saint. He was a non-desiring being in the deepest sense. His needs were minimal; just negligible. Even then he was ever satiated. This was the reason that asking for favors was against the philosophy of his life. He would consider the soliciting inclination of any saint or sage as ungratefulness to God. In his view, if some saint solicits from the world, it means that he doesn't have faith in God Who feeds the entire world. He would often say that begging and dying both are the same things; even dying is better than begging in this way. If a saint must beg, he must forsake his saintly attire first.

Baba Ji exemplified this moral principle by way of his own life. In the beginning of his dwelling in the Bajghera hermitage, for many days he had to live without food. But for his hunger or for the protection of his body from sun, winter or rains, he never solicited favors from anyone. When sometimes a sole visitor in the hermitage suggested him to visit inside the village and accept raw grains from the householders, he simply expressed his inability. On similar occasion, when some devotees tried to lure Baba Ji for camping down at the convenient Shiva temple in Inchhapuri (Pataudi), he didn't accept it. Nevertheless, Baba Ji had conquered all kinds of his physical needs by observing the toughest penance in the caves of Himalayas for many years.

Forget requesting affront, nobody had ever seen Baba Prakashpuri giving even a hint about soliciting benevolence or charity from any institution, religious foundation, volunteer organization, trust or well off personality. Even when somebody approached Baba Ji to extend or procure monetary assistance for hermitage, the usual indifferent spirit of latter never had such opportunity fructified. Once upon a time, one of the devotees of Baba Ji, entirely voluntarily, had collected some money by way of getting the donation slips printed. In his mind this devotee had thought that Baba Ji would accept this method of collection money for the purpose of running benevolent activities in the hermitage; but when this matter came before Baba Ji, not only he thronged the entire donation slips in the flames of Dhoona, he burnt the collected money as well in the same way. He strictly advised this devotee that no money must be collected in the name of hermitage ever.

Whenever Baba Ji would come to know that some inhabitant saint of hermitage has solicited some service or favor from any visiting devotee, quite indifferently he would ask that saint, "Mahatman, idhar nahin rahne ka re. Abhi aur ghoom aane ka" ("O saint, you must not stay here any longer. It's better for you to wander outside more and then come back"). At his command, such soliciting ascetic had to leave the hermitage.

Indeed, Baba Ji would never accord any form of soliciting. What to say more, he would consider expecting service from a servant also a form of soliciting. Therefore he would never easily accept the tenderness of devotees. Many a times, it would take many years for serviceful devotees to obtain from Baba Ji a token of acceptance of formers' offerings. In case when some devotee was pure at heart, Baba Ji would instantly know former's mind and would not linger in accepting the services made with truthful intentions. In his own delight, sometimes, he would himself walk up to the place of devotees.

(8) Protector of Saintly Grace

By his very nature, Baba Ji was simplistic and quite aloof from ostentation. His conduct would be only to amplify the grace of saintliness. In his eyes it was always the spirit of devotee that mattered, and never his worldly position. Pronunciation of holy words 'Hari Om' from the mouth of poorest out of poor was dear to him, whereas the bountiful of materialistic offerings made by some rich man would always fail to attract him. Indeed Baba Ji would crave only for feelings. Here the following incidence reflects the same stance of Baba Ji.

Once, one of the poor devotees of Baba Ji opened an ordinary shop of fried snacks and requested the latter for his auspicious presence and blessings at the time of inauguration. Drawn in the love of devotee, along with a follower or two, innocent Baba Ji had reached the spot on the appointed time. Blessed host felt greatly honored. Under great emotional spate, he couldn't grasp how to welcome and comfort his guests. He bowed and stood in front of Baba Ji with folded hands, just when another well off devotee, who was present there, spoke this in way of complaining, "Baba Ji! I've also been in your

service for long time, but despite of my repeated pleadings, you never came at my place like this." Baba Ji already had an understanding of this complaining man's intent. He simply replied, "Suno re, tum jitna deta hai, usse jyada dikhata hai. Ham sant hain, koi kutta-billi nahin ki har rasoi mein munh maarte firen" ("Listen, you show more than you actually serve. I am a saint and not some cat or dog who will lick in every kitchen").

(9) Penetrating Inner Minds

The consciousness of an advanced yogi like Baba Prakashpuri Ji would always roam in the joy of inner light and wisdom, and not in the outer mundane world. But when an adept saint is manifested in the physical form, how could remain his divine-fragrance hidden? Even though such saint may be unwilling, it's natural that his divine notions would come into light. There had emerged many instances from day to day conduct between devotees and Baba Ji which give the glimpses of ominous knowledge of latter. This divine power within him, while on one hand was able to examine the unexpressed minds of devotees, and on the other, it was also capable of foreseeing the unperceived future events just like a picture in hands.

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Sometimes Baba Ji would make a casual remark to his devotees, "Tum jo hi kaam karta hai, achchha ya bura, woh ham TV ki tasveer ki tarah is dhoone mein dekhta hai" (Whatever you do, right or wrong, I can see it in the flames of Dhoona merely like a motion picture on TV).

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Once, he advised a former headman of village Bijwasan not to travel inside a car or jeep belonging to someone else. At another occasion, he asked a 'cabinman' to move towards Delhi. At another time, in front of a devotee at Dhoona, he minutely recounted the entire incidence of a truck-lorry getting stuck in a road-pit, which was bringing devotees from the Raiseena hermitage. Today, these all reminiscences seem to devotees just the matters of a day forgone. In this relation it's also necessary to write that Baba Ji, who was ever vigilant of the inner inclinations of his devotees, would counsel or enlighten only those amongst all who had pure heart behind visiting him, else, he would merely utter, "Jaao re swami, Chai pio" ("Leave this matter! Take refreshments, go and do your job") and in this way have the errands leave the place. Many devotees have similar experiences. In these pages only two of such instances are being elaborated, which signify that the events of past, present and future were always obvious in the inner consciousness of Baba Ji.

(a) One of the Sikh devotees, who ran a shop in the main market of Gurgaon, was a regular visitor of the hermitage and was well versed with the fact that the doors of Dhoona room and temple would remain closed from 12 in noon till 3 afternoon. One day, with no pretext at all and merely out of his curiosity, he shut down his shop at around 12 in noon and started towards the hermitage on his bicycle. He was wondering whether Baba Ji will see him today in odd hours or not. Certainly in his mind he was rest assured that if Baba Ji would be aware of devotee's unspoken mind, the latter will see him. Having cycled from Jacobpura in Gurgaon to the hermitage, when this devotee had reached the main entrance gate of hermitage at around 12:25, he beheld from distance that the doors of Pandwala temple had closed. Natural to his intuitions, even the doors of Dhoona room must have closed. To confirm it, standing ahead of the grand statue of 'Nandi' in opposite of Pandwala temple, he craned and saw that, truly, even the gates of Dhoona room had really closed. Feeling mixed between anxiety and confirmation, as he moved to return towards the main entrance gate, one of the devotees, who stood there, amazed him by saying that Baba Ji had summoned the visitor in the Dhoona room. Now this

man was stone-stunned for a moment. As if awaken from the trance, he bowed to the informant and approached towards the Dhoona room.

(b) In another instance, once the doors of Dhoona room had already closed. A person sitting outside began to pray to Baba Ji in his heart that if two meals a day can be granted to him, he would take refuge here for life time. These pleadings reached the consciousness of all knowing Baba Ji. A bell rang, a serviceman arrived, the doors opened and the command of Baba Ji was heard, that now onwards, meals for the visitor will be arranged by hermitage. Quite astonished, this person sitting outside prostrated at Baba Ji's feet. He didn't move for some time. Somewhere in his heart, he was apprehending of being caught in this moral test, and he was also embarrassed about facing Baba Ji.

(10) Respect to Labor

Baba Ji would always respect the labor and hard work. Therefore he favored to pay adequate compensation for the labor incurred for hermitage by the workmen like masons, skilled worker, craftsman etc. In form of metaphor, Baba Ji would repeat that even before the sweat dries up from the body of a laborer, he must get his compensation. Not only did he preach this upon his devotees, he would exemplify it too. Due to reverence towards hermitage, even when somebody hesitated in taking his compensation for the labor, Baba Ji would find out some other occasion or reason to make him good. Even when for some reason this another occasion or reason didn't fall in place, he would bestow divine goodness to such person invisibly. Not only all workmen would get the righteous compensation for their work rendered in the hermitage, many of them also received Baba Ji's blessings in form of renewed faith in God. Here, three of such instances are being referred, which signify the auspicious intent of Baba Ji behind giving honor and respect to the physical labor.

(a) A person, who was carpenter by vocation, once visited the hermitage along with a devotee of Baba Ji. While bowing at Dhoona, this devotee suggested that the new visitor was good at work. Hearing this, Baba Ji asked this man to make a new cupboard. As per the command, when the cupboard was ready, Baba Ji wished to pay him for the physical work. However the carpenter humbly tendered that he considered only this opportunity of Baba Ji's service as his compensation. He added that his wife had also forbidden him to take money from hermitage. With folded hands, he simply expressed his inability to accept the compensation in money.

After some time, there was some wooden work to be carried out at Raiseena hermitage. Baba summoned the same carpenter and warned that only if the latter agrees to accept the compensation, he would be assigned work, otherwise not. It came out to be such beautiful amalgam of livelihood work and service work, that this carpenter completed the assigned work of Raiseena hermitage with full dedication. Through the hands of Baba Karnatakpuri, Baba Ji paid him so much of compensation that it included for the previous work as well. By grace of Baba Ji, this ordinary carpenter of foregone years handles a big business today; and many skilled workers are making their livelihood in his enterprise.

(b) The main entrance door of Bajghera hermitage has been crafted so astoundingly that it attracts the awful attention of every devotee visitor. Its pre-construction design was worked out by a renowned local architect. He had lived up his imagination on the paper in great devotion. In the center of entire beauty of the main entrance gate of hermitage, it is only his imagination manifested. When Baba Ji wanted to pay compensation to this architect, the latter expressed his inability to accept it, and said it was merely his small service made to the hermitage. After some time, Baba Ji inaugurated this main

entrance gate and a celebratory program was conducted. On this occasion, that architect was also present. After the program was over, when this gentleman came to see Baba Ji at Dhoona and bowed down, latter handed an envelope of money to the former and said in very pleasing voice, "Isse hamara prasaad samajh kar apne paas rakh lo" ("Keep it with you as my blessing"). Now, it was no opportunity for him to refuse this love and honor. He accepted the bestowing reverently. In this way, Baba Ji's principle of giving compensation for the labor and hard work was also not impeded.

(c ) The work of cleaning and maintenance of large pond inside the hermitage is carried out from time to time. Considering the faith people had in this pond and also the depth and expansion of it, one day a devotee requested Baba Ji that former wants to present two boats so that the devotees could enjoy boating in the pond along with their families. On Baba Ji's consent, it was decided to build two boats for a compensation of Rupees Five Thousand each. When the boats were ready and that gentleman wanted to bring those in the hermitage, for some reasons, hermitage relinquished the very idea of having boats in the pond. But Baba Ji commanded that the due payment of Rupees Ten Thousand must be made to the person. In principle, it was duty of the hermitage. However in great humility, devotee expressed his inability to accept the amount. Beholding this man's refusal for money as a result of religious faith, Baba Ji didn't insist further. This matter became off the mind of all. Boats were still there with that craftsman. After some time, the events turned out in a way that one needy organization purchased both the boats for a price of Rupees Twenty Thousand each. Even today this devotee recounts this entire instance as Baba Ji's boundless grace. Even though Baba Ji had previously failed to work out his mind of compensating, but the very founding principle of him couldn't have gone fruitless. In this relation, although Baba Ji would try to justify by saying that it was only the devotional patience of that craftsman which multiplied his compensation, yet the truth was that, Baba Ji would unfailingly bestow the worldly compensation to the labor and hard work, even when he had to do it invisibly.

(11) Respect to All Religions

'Shaastras' (Scriptures) says - "Ekam sad viprah bahudha vadanti", which means that different intelligent people expresses the same ultimate truth in different ways. A true bearer of this generous custom of exploration of ultimate truth, Baba Prakashpuri Ji gave equal regards to not only various belief-systems originating from the ethereal Hindu-philosophies such as Shaivaism, Shaktism, Vaishnavism, Jainism, Boddhism, Sikhism and even their branching sects including the faiths and beliefs of 'Aarya-Samaaj' and 'Brahm-Samaaj', but he also gave equal respects to the non-Indian religious systems such as Judaism, Persians, Christianity and Islam. Such of his philosophy was very much in the terms of insights of the Indian spirituality and heritage. He would behold the eternal flame of light of the same supreme Almighty in not only all mankinds, but also in other lives than human beings. This is the reason that his devotees, apart from Hindus, included some Christians and Mohammadens who would see the reflection of their deities in Baba Ji. Author has personally met several such Christian youths who visit the hermitages of Baba Ji. One devotee of Baba Ji, who is from Italy, is named as 'Raiseenapuri ke Dikshit' (Disciple of Raiseenapuri) and can often be seen in the Raiseena hermitage.

With the people of different sects and religions who visited the hermitages, Baba Ji would never discuss about their individual faiths, communities or customs. Those devotees who approached Baba Ji could freely meditate and worship by their own methods. On several occasions, Sufi-singers

presented the religious 'Kawwalis' in front of him. Baba Ji would rejoice the equanimity and heartiness towards other religions. Reflecting this fact, a true incidence becomes necessary to explore here.

In December 1992, after the disputed structure was demolished in Ayodhya, in light of the imminent communal riots and the threats to their lives caused thereby, many Muslim families had left the village of Raiseena and exiled into the distant Muslim villages. Adjoining the compound of Raiseena hermitage, there was an old unmaintained mosque. Considering it a good chance, a cunning wrestler arrived in the hermitage and began to suggest to Baba Ji, "Mein iss ujaad padi masjid ko girakar yahaan maidaan banaa deta hoon. Yadi baad mein koi aapatti ya vivaad karega tau usse mein swayam dekh loonga and usse nipad loonga" (Let me demolish this old mosque and make a plain ground here. If somebody will object or argue against this later, I will confront him and overpower). While speaking these words, this man believed that Baba Ji would become glad about the proposal and grant him permission. But Baba Ji couldn't have liked the suggestion, for he would always walk the principle of giving equal respect to all kinds of religions. Without delay Baba Ji admonished the man by saying, "Arrey! Idhar to nipat lega, upar waale se kaise niptega?" ("O foolish man, here you will overpower the people, but how will you do that with God after reaching him?"). Hearing this, the cunning wrestler felt embarrassed and left the hermitage in shame.

That mosque is still there, rather in better form and shape than before. At the time of upkeep and wall painting of hermitage, the mosque is also given the same treatment. Its expense of maintenance is borne by hermitage only.

Dhoona of Baba Ji

Actually the tradition of Dhoona-saints has continued in this country since ancient times. Renowned advanced yogi Guru Gorakhnath and all of his Nath yogi disciples were Dhoona-saints only. In Nath community, lighting the Dhoona and smoking the funnel (Chilam) is a popular custom. Highly renowned saint of 19th century - Sai Baba of Shirdi was also a sage of Dhoona order. Dhoona of his times is still in live state at the highest temple of Sai Baba in Shirdi.

Fundamentally, Dhoona-penance is a symbolic form of penance of five kinds of fires together. It's a kind of 'Yagya' (Sacrificial fire) run without sacred formulas (Mantra). Those ascetics, whose entire life itself has become a 'Yagya', are not subject to perform the religious rites or procedures. In the witness of Dhoona fire, those are constantly absorbed in the meditation of their beloved deity.

Baba Prakashpuri, being an austere of Dhoona, was a Shiva worshipper. In his all hermitages, the Dhoona place is of prime significance. In Dhoona place, it is believed that the very spirit element of the hermitage dwells. The seat of presiding sage of hermitage is kept in front of Dhoona. The flame of Dhoona is always kept live. Each and every theist visitor of hermitage bows down his or her head at Dhoona. Building and expansion of the rest of the hermitage is only a result of worship and faith vested in the Dhoona seat. In all hermitages of Baba Ji, the circular Dhoona is made of 5 feet in diameter; and Dhoona seat is 6 feet x 3 feet rectangular. Dhoona seat, which is 8-10 inches raised from ground, is laid with a mattress enveloped in a colorful silk cloth. At the both ends of Dhoona seat, two fluffy pillows adorn the seat even more.

Being the chief place of Baba Prakashpuri's penance, the Dhoona place at Gurgaon hermitage is a worship seat of central significance. This Dhoona is the proven witness of acquainted life of Baba Ji. For most of the time Baba Ji was seated here only; though he would also visit from here the other hermitages of Bijwasan, Raiseena and Manali for short spells. When in height of ecstasy, he would

start off for the pilgrimages from here only. This Dhoona at Gurgaon hermitage was the permanent identification of Baba Ji. Very this place is the witness of Baba Ji's final departure to Lord Shiva's abode.

Although all Dhoona places at different hermitages of Baba Prakashpuri are the centers of common faith, yet this Dhoona at Gurgaon hermitage, for having been in the constant presence of its deity Baba Ji himself, has been of exclusive significance for all. Only in this hermitage Baba Ji had walked across the live charcoal and established the Dhoona place. Only this Dhoona place witnessed several exploits of Baba Ji that people later knew as miracles. Baba Ji delivered many suffering people from their afflictions by bestowing the ash ('Bhasmi' or 'Bhabhoot') from this Dhoona. While sitting here, through the power of his penance, he drew back many people from the jaws of death. This Dhoona is witness of countless issueless couples blessed with offspring by Baba Ji. He would often say that his Dhoona was like a television, in which he would see the events occurred or to be occurred. Presently the deserving heir of Baba Ji's spiritual energy, Ravi Baba, who presides over all hermitages, seats himself at this Dhoona. To this date, devotees and saints queue up to here. Only by grace of this Dhoona, the magnanimous service of poor men by way of conducting grand religious feasts (Bhandara) and also the adoration of saints are concluded successfully. The devotees who receive the oblation of fruits and sweets from the hands of Ravi Baba, smear the ash (Bhabhoot) of Dhoona on their forehead and carry a little of that to their homes as medicine. Few devotees can be seen even eating a pinch of Bhabhoot in token of grace. The entire activities and planning regarding all hermitages are conducted and fructified from his Dhoona place only. For devotees this place is a high seat of revered Baba Prakashpuri, where latter's presence is eternally and manifestly intuited by them.

Dhoona-Bhasmi (Ash) for Disease Curing

Either be it a regular faith keeper or a proper theist being, whenever he is undergoing some kind of incurable physical or mental turmoil, then for guidance and regaining his mental strength he reaches out his revered deity; and if this relationship is between a faithful devotee and his worshipped saint, then certainly the mind of devotee starts searching for the way of deliverance from his afflictions in the very blessings, penance powers and unworldly miracles of his revered preceptor. It's quite natural. Just similar was the relationship between Baba Prakashpuri and his devotees.

To get redeemed of their ailments, many people would arrive in the refuge of Baba Ji, who believed that the latter will cure them by way of so called dusting-blowing (Jhaad-Phoonk) or tantra-mantra. But in case of curing from ailments, Baba Ji was miles away from these kinds of superstitious beliefs. Nobody ever saw him suggesting any diseased or afflicted about relieving the latter by way of 'tantra-mantra' or 'Jhaad-phoonk'.

Actually, in the adept-saint traditions of Yoga, spirituality and penance related heritage of India, including astronomy, the knowledge of physical curing by way of herbs, shrubs etc. is quite an ordinary matter. Nevertheless, the constant proximity with nature, roaming in forests and woods, wandering around pilgrimages and country, actually make this kind of knowledge at easy disposal of the saints. Therefore, it's no wonder that an advanced saint like Baba Prakashpuri Ji was endowed with the real practical knowledge of herbal medicines. Adding to the same, even the unflinching faith of devotee in his preceptor would also convert into the strong willpower for curing. By way of various experiments made in psychology, it has been proven that willpower plays significant role in getting rid of diseases.

In order to maintain the psychological strength of diseased, along with suggesting him the herbal-medicinal treatment, Baba Ji would also give Dhoona Bhasmi (sacred dust or ash); so that the faith of devotee must transform into the willpower and empower the effects and results of the medicinal treatment. Even modern science of human psychology confirms the fact that when the self-strength of an ailing person gives up, no medicinal remedy cures him. By reason of saintly spiritual power and also for being charred in the fire, nonetheless from the point of view of medical science, the Dhoona Bhasmi becomes powerful to destroy several kinds of bacteria.

Baba Ji would bestow the Dhoona Bhasmi to devotee in medicinal value only when, the former would know from his intuition that the latter is mentally accepting the spiritual transformation of his faith into the power of self. Often it happened that, merely by smearing the Bhasmi on the ailing part of body, devotee would start feeling better and recover too.

Several times it also came into one's sight that when some ailing devotee came to Baba Ji and began to exhort the latter for curing, Baba would tell him straight, "Doctor ke paas jaana padega re, hamaare paas bhabhoot ke alaawa aur kuchh nahin hai" ("You must see a doctor anyway. I don't have anything except this holy ash"). Those devotees, who had unflinching belief in Baba Ji, were bestowed with the holy ash and through their staunch faith, they would recover from the ailments. Many would rid even the complex diseases. However sometimes Baba Ji would also prescribe to some devotee a homely remedy or an Ayurvedic medicine, and the patient would indeed recover. Though sometimes his prescriptions would be seem out of perception for normal beings or their medicinal understanding. For instance, at one occasion, Baba Ji prescribed to a devotee, who suffered from 'Atijeerna' and incurable cough, to take almonds' essence mixed in the milk. After few days of taking the prescription, this man was recovered. Once, to a man in depression, he suggested to rub mustard oil in his feet. Some were recovered merely by the water treatment conducted by Baba Ji. In case of many persons, who were mentally insane, Baba Ji cured them merely by sprinkling the consecrated water.

Recuperating, blessings, wishes and prayers do have their effects; it has been approved by the experiments of modern science also. On very this basis, in Europe particularly, many kinds of recuperating methods are coming on vogue, which are actually founded on prayers and faith. For thousands of years in our country, however, the countless people have been witnessed curing from diseases only by way of faith, belief and prayers. Especially in relation to saints, the similar faith has blossomed enormously.

Through his inner conscience, whenever saint Baba Prakashpuri would know that some of his faithful devotee was surrounded by physical ailment or some otherwise calamity, Baba Ji would deliver the latter from the threat through his own auspicious blessing and penance. Such devotee would realize the matter quite some time later. To make his truest devotees get rid of physical diseases, sometimes, Baba Ji would take the affliction upon himself.

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In the books of history, the instance of taking over the physical ailment of son Humayun by his father Babar has been registered. Similarly, when an adept saint takes the ailment of his devotee over himself; and even recuperate himself later, it's no wonder actually.

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Not only this, if some devotee of Baba Ji was admitted for medical treatment in a hospital, Baba Ji would himself go there out of melting love, and place his blessing hand on former's head. Patient would be free from disease and start recuperating soon.

In Baba Ji's lifetime only, the common faith about curing diseases through Dhoona-Bhasmi had become so much renowned that many devotees would come from far and nearby villages with a concern about their cattle giving less or no milk or getting otherwise diseased. They would receive Dhoona-Bhasmi from the auspicious hands of Baba Ji and would go back and cure their cattle themselves.

Dhoona-Bhasmi is the bearer of the entity of Baba Ji himself; this faith gets endorsed by an incidence that once a devotee had arrived in the hermitage and began to insist that Baba Ji may kindly come with him and establish by latter's own hands a Shiva-linga at his domestic temple, so that this devotee would start and continue the worshipping procedures there. Baba Ji listened to the devotee attentively and while handing over Dhoona Bhasmi to the person from his own hands, instructed that Bhasmi must be touched with the new Shiva-linga and this will tantamount its establishment by Baba Ji's own hands only.

Even to this day, the devotees, who visit hermitage, do smear the Dhoona-Bhasmi on their foreheads and considering it to be the grace of Baba Ji, take it back to their homes.

'Chilam' (Smoking funnel): As bestowing from Dhoona

While sitting around Dhoona, Baba Ji used to smoke the funnel (Chilam). He could also be seen doing the same when amidst the wanderer 'Saadhus'. Even some householders and other pious saints would accompany him in the gathering, but he would forbade the householders from Chilam; particularly those who had not smoked it earlier. He would stop even those who start trying chilam upon seeing others doing the same. He would say, "Arre! Tumhe aisa nahin karne ka" ("Hey! You're not supposed to emulate this"). Devotees would hold it as Baba Ji's command and it never came easy on former to breach; rather Baba's command would be followed in its every letter and spirit.

It's believed that Baba Ji must have started smoking chilam in the company of wandering saints while practicing the Dhoona austerities in Kajrivan. In order to keep from wilds and poisonous reptiles while passing through in the day time and resting at nights in the forest and mountainous regions, the acts of kindling Dhoona and smoking chilam seem quite necessity from the viewpoint of protection, penance and also about coping with the shivering cold. Particularly while observing the tough penance practices in the caves of Himalayas, whenever the igniting of Dhoona couldn't have remained possible due to unavailability of dried logs, then only Chilam would have manifested the miniature form of Dhoona.

When a devotee had expressed his curiosity in relation to Baba Ji's habit of smoking chilam, the latter resolve it by saying, "Since not depending on the tendency of begging alms (Madhukari-vritti) and mostly living without the general means of life, the ascetics of our kind sometimes didn't have anything at all to feed their stomach hunger. In such scenarios, only our old practice of living without food would become our resort. But if some saintly guest would arrive at our place, that too when we are completely empty handed, it was only the chilam to be offered in courtesy. The visitor saint would be satiated by smoking chilam, and in this way our duty of being a host would also comply. To the

time of dawn, by grace of God, some devotee or the other would certainly come and bestow us something to eat.

In fact Baba Ji had passed through the similar situations at number of times. In the beginning when he had arrived in the orchard of Daultabad, he would burn only the dried leaves, especially those of 'Neem' tree, in his chilam and smoke it. Chilam was neither an addiction nor some kind of binding upon him; however smoking chilam has been a part of custom with the saints and ascetics of Dhoona order. In the periods of practicing the meditational austerities, the pastime of smoking chilam was sometimes an alternative to Dhoona-fire, sometimes a congregated custom, sometimes a result of accompanying the similar wandering Saadhus, and sometimes a way of hosting the unprecedented guests. This was the reason that Baba Ji would often call the Chilam as holy remnant of Dhoona itself. Long before his final departure from earth, when a devotee had slightly apprehended about the Chilam, for sake of honoring the common belief system, right in front of the present devotees, he had sacrificed his chilam in the Dhoona. The flame of chilam did merge in its original flame of Dhoona. After this incidence, nobody ever saw Baba Ji smoking a chilam again; as if it was his final and decisive omen in order to pacify the curiosity of devotees.

Baba Ji and his devotees

Shiva-spirited Baba Ji was a 'Gurudeva' (preceptor) for devotees and the devotees were beloved disciples for him. Thinking about his disciples came very natural to Baba Ji. The relationship between him and his disciples was akin to that between Lord Krishna and Arjuna. Similar to the way Lord Krishna was a charioteer and protector of Arjuna, Baba Prakashpuri was also a charioteer and protector of his devotees' life journey. He would often say to his devotees that wherever the latter or himself could've stayed, the antenna of love between them will always work. To elaborate his point he would use the metaphor of a turtle and its eggs. Whichever be the kind of pond, but an aquatic female turtle comes out from the water to reach the sandy shoreline; and after laying its eggs in a safe place, returns to the water again. While staying in deep for the following forty days, it constantly meditates about the eggs only. After forty days, it comes out to the same place and takes away her infant babies into the water. By narrating this metaphor, Baba Ji would assure his disciples that, just the way a turtle links and maintains its relationship with the eggs on the basis of constant meditation, his relationship with them will also continue in the same way.

Whoever devotee-disciple was in company of Baba Ji, he believed that the latter was most close to him only. Actually on one hand, where Baba Ji was so much equanimous that no devotee would ever feel himself near or far from the former; on the other hand Baba Ji would worry in the interest of everyone coming in his contact that everyone felt that himself was in the closest proximity with Baba.

Baba Ji would easily tolerate the neglecting of himself, but in no situation whatsoever would he bear the neglecting of people who had faith in him. He would never hesitate in expressing this matter through his voice and behavior. Even though countless devotees talk about and take pride in being disciples of Baba Ji, and also the latter was indeed their preceptor in terms of faith; yet Baba Ji didn't advocate the custom of bestowing 'Guru-mantra' (a sacred formula which threads between preceptor and disciples) to the people. Nowadays, otherwise, it has become a trend and fashion to give Guru-mantra. It's been like a rush all around. Some so called saints, who are essentially business oriented minds, can be seen propagating on the loudspeakers with their disciples, that whoever wants to become a disciple, must get registered first. Baba Ji always opposed these ways. People from all religions and sects would freely visit him. Most of the times, he would exhort his devotees only to

worship God and forsake their arrogance. In his eyes, only this was the highest salutation to God and a Guru-mantra as well. When insisted by people again and again, although he started giving Guru-mantra to some devotees, but he never let it become a general order. In such situations, he would be particularly conscious about time, place and deservingness of the willing person. He would not 'initiate' ('Deeksha') just everybody. Many a times, an aspirant of Deeksha had to wait for very long. With no hesitation, he would tell such a person, "Arre! Abhi nahin jamta hai, fir dekhega" ("Listen, it doesn't sound very well now, let's see it later"). Unless Baba Ji had seen the pinnacle of faith in that person, he would not give him Guru-mantra. Whether or not to 'initiate' someone was always his sole decision. He was particularly conscious about the householders. Only when the desire for inner light was strong in a householder; and Baba Ji found him deserving; that devotee would be initiated. Amongst the disciples initiated by Baba Ji, there were both - householders and ascetics. Baba Ji would keep his process of initiating away from the pomp and rites.

Lessons in Morality for Devotees

Baba would particularly emphasize upon the purity in one's conduct. He would exhort that one should first correct himself and then the world will amend automatically. From socialist point of view as well it looks rational that before giving advices to the others, it's necessary for one to practice upon himself. A person, being householder, if carries out his duties towards his home and family correctly, then the entire society will become fulfilled and the internal agonies and turmoil will also vanish. By way of giving such advices, Baba showed the correct way to many people with misguided heads. Three of similar instances are here.

(a) One day an unmarried young man bowed down to Baba Ji and sat across in a lowly spirit. Baba Ji asked, "Kya hai re swami, bolo" ("What's the matter, mister, tell me"). In turmoil, the young man said, "O Baba Ji, please do something for me. At my home, I am quite uneasy with my parents and siblings. There's strain that I always feel. Baba said, "Meri baat maano to mein tumhe bataaun" ("Only if you assure to follow my words, I can tell"). When the guest nodded in submission, Baba counseled in great love and affection, "Kal praatah uthte hi maata-pitaa ko pranaam karo aur unse poochho ki aaj ke liye kya aagya hai. Bhai behnon se sad-vyavahaar karo. Kuchh samay baad sab theek ho jaayega aur tumhara chitta prasanna hoga" ("As you get up tomorrom morning, bow down to your parents and ask them what have they expected from you for the day. Behave very well with your brothers and sisters. After some time everything will fall in place and your mind will also become satiated").

(b) Quite some time before, a woman came up to Baba and after bowing down she sat down besides the Dhoona railing. Baba asked, "Kya tafleef hai re maai?" ("What's the trouble, mother?"). At this, the woman replied that her husband used to overpower her and beat. She asked for some trick. Baba put forth a clear advice, "Pahle apne ko dekho. Apne pati ke saath narmi se pesh aao. Sab theek ho jaayega, yahi tarkeeb hai. Isse jyada hamaare paas kuchh nahin batlaane ka" ("First look at yourself and introspect. Behave well with your husband and not in hostility. Everything will be alright, and this is the only trick. Apart from it, I have nothing to tell you").

(c ) Besides bearing the moral responsibility of means of life of his devotees through the power of his penance, Baba Ji would also keep the mental spirit of his devotees high through his matchless assertions.

One of his extreme devotees, whom Baba was kind upon particularly, used to remain worried for some reason. One day in front of Baba, he expressed the entire scenario of troubles ongoing with his livelihood. Baba listened to the devotee attentively and then counseled him this, "Jab koi vyakti haathi par baitha ho, tau saath chalte kutton ki bhonk se usse vichlit nahin hona chaahiye. Yadi kutton se uljhoge tau haathi se utarna padega" ("When a person is riding on an elephant, he must not become perturbed for the barking dogs aside. If he feels compelled to handle out the dogs, he will have to come down from elephant"). Now in his heart this devotee had meditated upon the esoteric words of Baba so greatly, that beginning from that day, he would keep happy even in the adverse circumstances. And by grace of Baba, after some time, even his situations evolved to become favorable.

Affection with Devotees

Baba loved his devotees immensely. He would give the most honors to the requests and exhortations of his devotees and disciples, and his heart would always melt with grace and compassion for them. This is such a Godly attribute. In sacred books (Puraans) many inferences have come where enraged over the insult of a devotee, God himself punished the insulter.

Baba would never get furious at an offence made on him; he would rather forgive. But he would not forgive somebody's misbehavior with his devoted disciple. He would also not tolerate the harsh words spoken at some sage inhibiting in the hermitage. On such occasions, he would not restrain in scolding the insulter; no matter of what social repute that man would be. Baba would always prefer to accept the invitation of his poor devotee, instead of that by some rich and reputed devotee.

Many believed that Baba used to take the afflictions of devotees over himself; and he would also dissolve the upcoming banes of them. To prevent the woes of devotees, he would reach out them even uninvited, and at some other times he would take the initiative of reaching an ailing devotee in a hospital and would bless him. Many such incidences of faith are heard from devotees. Ignoring his personal health issues, merely for keeping the requests of devotees, Baba would reach in their programs. A similar event is being expounded here.

Once, worried over the severe illness of Baba, after lots of efforts, devotees had taken an appointment with a renowned Hakim physician at 'Koocha Rehman' in Delhi. Baba were to see that Hakim on a particular day and time. Even though Baba had given his consent for going, coincidently on the same day, one of his devotees, in order to celebrate the birth of latter's son, had fixed a program for Bhandara (religious feast). This devotee's family had been blessed with newborn son because of Baba's blessings. Without worrying of his worrisome physical illness, Baba cancelled his plans for going to the Hakim, and stayed at devotee's program of Bhandara for whole day, so that devotee's heart won't hurt in any which way. So affectionate toward devotees was Baba Prakashpuri Ji Maharaj.

Chapter 6

Penetration of Shiva-Consciousness

Adorned with sacred attainments (Siddhis) of penance and meditation, Shiva-consciousness of Baba Ji has found expression in five forms of public life. These five forms are:

1. Hermitage constitution and functioning;

2. Re-consecration of old Shiva-lingas and new establishments also;

3. Hosting of religious feasts (Bhandaras);

4. Pilgrimages; and

5. Truthful insights.

Expounded under the title 'Hermitage' (Ashram) here are various accounts of Baba Ji's divine insightful discoveries and re-consecration of old Shiva-lingas and spiritually energized places; and also his other Shiva-spirited exploits such as establishing new Shiva-linga temples. Reference to his more insightful philosophies, which were primarily concerned with public welfare and good, has also been made here at appropriate places. In this way, the Shiva-consciousness of Baba Ji can be classified in to three headings hereby:

a. Hermitage constitution and functioning;

b. Hosting of religious feasts (Bhandaras); and

c. Pilgrimages.

Given that, readers may find the inter-relatedness in the course of expounding the above.

(a) Hermitage Constitution and Functioning

By general meaning, 'hermitage' (Aashram) means an inhabiting place for sages and saint, where they observe penance and meditation. In relation to the continuously travelling saints, for their night shelter, some proper place is needed; and for such of those who are old aged and feeble, only hermitages can be the places where they can observe their penance unrestrained. In hermitages, not only the householders can visit for their spiritual beneficence, but also the night shelters can be arranged for the constantly travelling saints. For the successful observance of penance also, for the saint, the proper arrangements of seating, direction, time and place is also of great significance; otherwise in the path of penance and meditation unexpected obstructions might surface.

The truth behind the research of central source of the spiritual heritage of Bharat (India) is only that, the streams of meditation and philosophies, which flow from these hermitages, are the real origination points of all spiritual currents. The unbarred contemplation of spiritual insights is the betowing of these hermitages only. The Indian social psychology has remained influenced by the precepts of 'Aashram' (Hermitage systems) to an extent that the entire span of human life has been categorized into four successive time-phases. These stages are known as 'Aashrams' only; for instance 'Brahmcharya Aashram' (stage of celibacy), 'Grihastha Aashram' (stage of householding), 'Vaanprastha Aashram' (stage of reluctance and indifference), and 'Sanyaas Aashram' (Stage of complete renunciation). The common people, who couldn't reach the standards of living like renunciants in woods, if can strictly follow the orders of various aforementioned ordained stages of life, then even while living amidst the society and world they can attain the four highly regarded attainments of human life, such as 'Dharma' (Piousness), 'Artha' (wealth), 'Kaama' (desires and aspirations) and 'Moksha' (ultimate salvation).

The common society was benefited by the auspicious fruit of life-penance of Baba Prakashpuri Ji, in form of seven hermitages (Aashram). Truth is that, in this vast subcontinent land, it was alone the enormous faith that people had in Baba Ji, which witnessed the emergence of constellation like seven hermitages at different places. Here the holy fruit ('Prasaad') of Shiva-consciousness of Baba Prakashpuri Ji has always been available. The disciple retinue of Baba Ji constantly feels the flowing stream of latter's greatness here. These seven hermitages of Baba Ji are situated in the regions of Haryana, Himachal, Punjab and Delhi.

In few years after Baba Ji had arrived in the ancient city of preceptor 'Guru Drona', which is now Gurgaon, the said orchard-hut began to take form of a hermitage. In this duration, in the village of Bijwaasan in Delhi region, the spiritual penance of Baba Ji took form of a hermitage. Similarly in the mountainous regions of Raiseena (Haryana) and Manali (Himachal) two new hermitages were formed. In Haryana again, in the compound of old Hanuman temple in Faridabad, and also at the penance-place of Saint Khoobidas in the village of Aslapur, in order to felicitate the auspicious arrival of Baba Prakashpuri, two hermitages were established by the devotees and disciples. Near Moga in Punjab, in the village of Janerkheda, the Shiva-linga temple consecrated by Baba ji, has also taken the shape of hermitage.

In all the hermitages of Baba Ji, for the arriving saints and sages and also for the visiting devotees, the arrangements of refreshments and meals are constantly observed without fail. The conducive

environs for meditation and spiritual practices is the uniqueness of these hermitages. A guest saint can stay in the hermitages for three days. In way of organizing religious feasts (Bhandaara) in different hermitages, the services to poor men are also conducted. Regarding hermitages, Baba Ji would say that giving help to the helpless, giving food to the hungry, and to relieve the afflicted ones, are the purposes of his hermitages and those always must be. Any forlorn, rejected by the world, was owned up by Baba Ji. Baba Ji also kept his hermitages refrained from the expectation of donation. Practices like collecting charity and wealth in name of or on behalf of the hermitages, was considered by Baba Ji as the violation of grace of hermitage constitution. In accordance with Baba Ji's spirit, till date, the charities are exhorted in none of his hermitages.

The inspiring motives behind the re-consecration of old hidden Shiva-lingas and also about establishing the new Shiva temples have been the inseparable constituents of Baba Ji's devotion to Lord Shiva. In the orchard at Gurgaon and also in the valley of Raiseena hills, only the acts of re-establishing ancient Shiva-lingas gradually took the forms of hermitages. Out of these, the Shiva-linga present in the valley of Raiseena hill was in broken state. From the viewpoint of ancient practices about broken holy statues or Shiva-lingas, although scriptures suggest that in place of them new statues or Shiva-lingas must be established and the broken ones must be immersed in the holy river of Ganga, but still, against such religious belief, Baba Prakashpuri fearlessly advocated to restore the broken Shiva-linga in its old form and re-establish it. And he did in the same way too. Perhaps in view of Baba Ji, to bring back the lost historical glory of the broken Shiva-linga was more important. In this relation, his argument would open a new dimension of discernment that when a broken man can be cured by way of surgical treatments, why not a broken statue or Shiva-linga can be reformed and re-established. Even further to this, from the devotion point of view also, it seems more appropriate to assume that Baba Prakashpuri was one amongst such rare saints, whose attainments were not subject to the popular religious methods or practices.

The ancient 'Hanuman' temple in Faridabad, which was already of religious stature could also develop as a hermitage compound because of the Dhoona establishment of Baba Ji there. Mahatma Khoobidas' place in village Aslapur and the religious sermon place in the village of Janerkheda also attained the statures of hermitage-compounds after Shiva temples were established by Baba Ji there. Even in Bijwaasan, after the penance by Baba Ji and establishing of Shiva-linga by him, that place attained the stature of a hermitage. Also in the Solang valley in Manali, Baba Ji's divine vision established a Shiva-linga and ordained that place as an auspicious pilgrim - 'Anjani Mahadeva'. In mythology, this was the place where mother 'Anjani' had propitiated Lord Shiva with her austerities and was subsequently bestowed a son - Hunuman, as the incarnate of 'Rudra' (Lord Shiva) Himself. Renowned nowadays as 'Anjani-Mahadeva-Shivalinga', this place has been gaining the reverence of new Amarnath shrine.

Hailing 'Hari-Om'

In all hermitages of Baba Ji, the hailing voices of 'Hari-Om' is generally heard. Devotees, while entering the hermitage compounds, when coming across each other and also when greeting the present saints and sages, utter the holy words 'Hari-Om'. Those who are particularly discerned between 'Shaivas' (communities worshipping Lord Shiva) and 'Vaishnavas' (communities worshipping Lord Vishnu) might find it astounding that in the hermitages of Baba Ji, who was particularly reverent to Lord Shiva, it is actually the name of Lord Vishnu ('Hari') which is hailed in mutual greetings, and not that of Lord Shiva ('Har'). From the viewpoint of 'unidirectional worshipping', even though Baba Ji

had been a piety to Lord Shiva, but himself also being an indifferent ascetic, he would see the unison of the divine trilogy (Brahma, Vishnu and Mahesh) impartially absorbed in his life. As per Sanskrit vocabulary, the word 'Hari' has wide dimensions. This word syllabifies all three deities (Brahma, Vishnu and Mahesh), whereas the word 'Har' stands for Lord Shiva alone. In this way, in the utterance of 'Hari-Om', reverence to Lord Shiva is inclusive. Nevertheless, as per the ethereal Hindu scriptures, there is no distinction between Lord Shiva and Lord Vishnu. All three deities are the expression of the same indivisible consciousness ('Brahm'). That is the reason, at many places in his holy book 'Ram-Charita-Manasa', revered poet 'Goswami-Tulsidasa' depicts Lord Shiva declaring that whoever worships Lord Rama, is my true devotee.

Another reason behind the common hailing of 'Hari-Om' word is that, only such an eternal word like 'Hari' is able to wield the accompanied utterance of the ever-new primordial word - 'Om' ('Aum'). In the hailing of 'Hari-Om' both forms of God, manifest and non-manifest, are encompassed.

Therefore, in all hermitages of Baba Ji, the acclamation of ethereal yet ever-new 'Hari-Om' resounds in the echo, and also nourishes the mentation of devotees.

Economics of Hermitages

As opportune to the religious occasions, at least five or six grand religious feasts (Bhandara) and also the equal number of smaller feasts are organized in the hermitages of Baba Prakashpuri every year. In these feasts, along with hundreds of thousands of devotees, thousands of saints and sages also take meals as prepared in the purified butter (Desi Ghee) and are also bestowed the sacred offerings ('Dakshina'). Besides providing tea and refreshments in morning and evening to the regular and casual visitors of hermitage, providing twice daily meals to all visitors is also an unfailing custom. For upkeep of hermitages, cow-shelters, community kitchens and storehouses, residences for saints, Dhoona-places, construction of shrines, immovable properties spread on the vast land and also for various other necessary programs, millions of rupees are spent; but it's most surprising to see that for meeting these ends, neither do the hermitages solicit charities, nor is any devotee or disciple is ever authorized to print the charity slips and collect money on the behalf of hermitages. It was the strict instruction of Baba Prakashpuri that neither should one ask for money, nor would he exhort others to make charities. Baba would always say that 'to beg' and 'to die' are the same things. Till date, this rule is staunchly followed in all hermitages. It goes to the extent that whatever fruits or sweets are offered by devotees on Dhoona, are distributed then and there, amongst all visitors and seekers.

When Baba Ji lived, many self-claimed political leaders approached and tried to persuade him so that he would consent for accepting the government grants or their voluntary monetary contributions; but Baba Ji would humbly rule out these proposals in such a way, that neither the ego of giver is hurt and nor the constitution of the hermitage violates. This is the reason that in the hermitages, neither anywhere are the names of donors inscribed on the marble slabs, nor the walls of shrines mention the names of donors who would have constructed those. This rule of not taking 'named-donations' is staunchly followed by the current presiding saint Baba Ravipuri. Neither here is any trustee, nor is anyone director, nor manager and nor the committee members either. The entire management of all hermitages is run by way of voluntary services of the dedicated devotees and also through the anonymous charities being offered at temples and Dhoona places in the name and behest of revered Baba Ji only.

Orchard Hermitage at Gurgaon

The compound of orchard hermitage ('Bagichi Aashram') in Gurgaon is spread in a near about area of five acres. On the road from railway crossing to village Daultabad, on the right side of 'Mehsul' octroi point, there is a proper road going towards 'Bajgheda' village. Approximately two kilometers ahead, behind the 'Kayam' food industry premises, this hermitage of Baba Prakashpuri is situated. From the colony 'Rajendra-Nagar', which is inhibited in the backdrop of railway station, this hermitage is merely a walking distance of one kilometer.

In municipal records, the land owned by hermitage is registered as 'Pandwala-section' (Khasra). Four decades before, here was a simple orchard. Being an agricultural land of village Daultabad, and also for being located on the road towards village Bajghera, this place was also known as the orchard of Daultabad and Bajghera. In 1960, when Baba Prakashpuri arrived here, all this place was about a Shiva-temple in a temporary structure, a small hut, ordinary kitchen place, tombstone of a saint, tombstones of some ancestors of the landowner, and an unkempt water well. There were numerous trees all around; chiefly Neem, Jamun, Sheesham and Paakar. In some parts, the Banyan and Pipal trees were also there. The temple under the temporary shade was known as 'Pandwala-Shiva-temple'. The local residents had traditionally believed that 'Shiva-linga' in this temple was established by the 'Pandavas' themselves (of Mahabharata age). Arrived here, while observing penance, Baba Prakashpuri had intuited the spiritual energy of this place in his own consciousness. Although this orchard had continued seeing many saints and sages as wandering visitors, but before Baba Prakashpuri, only Baba Brahma-prakash was such a saint who had permanently stayed here for some time. After his emancipation, his devotees had made his Samadhi here. After 40-45 years, Baba Prakashpuri arrived in this orchard hermitage. While living here Baba Ji dedicated his penance and austerities for the common beneficence. From only this place he would visit the other hermitages at Bijwasan, Raiseena, Faridabad, Manali and other places too. In a way, only this orchard became the permanent abode in his later life, and in the coming times, when some adjoining land was also added to the hermitage, the place became renowned as Baba Prakashpuri hermitage.

For understanding the shape and map of hermitage, if the wide inside road from the main entrance gate to the last wall is considered as base, then on the right side of this path is the 'Samadhi' edifice, new rest house, adjoining flower garden, large park on the opposite, raised water tank which is next to the main entrance gate, adjoining bathroom and also an under-construction museum. On the left is the water pond, a large statue of 'Nandi', Pandwala Temple, Samadhi of Baba Brahmprakash, giant community kitchen adjoining the midway, little ahead is old storehouse, and to further left, adjoining the back side wall is the new storehouse and an open community kitchen.

In the backdrop of Pandwala temple and towards left from large community kitchen is the Dhoona room. It is nearly located in the centre of entire hermitage compound. At rear to the left side of Dhoona room is another Dhoona cave made of round stones. In front of Dhoona room, on the inner bank of water pond is a building for saints' residence and also two Samadhis. In front of these and in the back side of Pandwala temple, there used to be an old water well of the orchard, on which nowadays a lotus fountain has been constructed. Surrounded from three sides by Dhoona room, Pandwala temple and saints' residence is an open land which sees two round huts on its fourth side. Adjoining this round hut is an earthly Dhoona place.

Around 200 feet before the main entrance gate of hermitage, adjoining the 'Devendra' orchard is a smaller gate still there, which trails to the last wall of the hermitage. Just upon entering main gate, on the left side, is a cow-shelter, in front of which is an open large ground. On the occasions of grand religious feasts (Bhandara), the food distribution is organized here. In suitable weathers, cattle-feed is also cultivated on this land.

Just when entering from the main gate of hermitage, a seeking visitor finds himself absorbed in the spiritual and blissful environment. By merely glancing at the spectacular 'Samadhi' building on the right and the golden tips of Pandwala temple on the left, the spirituality starts arising in his consciousness. Feeling enchanted he views the 'Samadhi' building and Pandwala temple again and again. The giant statue of 'Nandi', which is in front of Pandwala temple, also attracts him. An ancient large Banyan tree on the left of entrance gate also comes into his sight as if blessing and assuring. Ahead of Banyan tree and alongside the wall of hermitage, spread on approximately three-fourth acre piece of land are the inner banks of water pond, statue of 'Nandi', tombstones and saints' residence. Near about the pond are six trees of Pipal, surrounding which the constructed platforms have conserved the common faith in Pipal-tree worshipping. The cow-shelter, which adjoins the smaller gate of hermitage, is tentatively 100 feet long and 60 feet wide. This smaller gate is mostly used to take the cattle inside and out, otherwise it is generally closed. At the time of this writing, the cow-shelter has 15 cattle, for which a permanent shelter measuring 70 x 30 feet has been made. Outside this shelter, appropriate open landscape is available for cattle. For cows, there are suitable arrangements for water, feed and fans. A dedicated cowherd tends to the cows sincerely. Adjoining the outer wall here are two rooms, which houses the cowherd in one, and the machines for processing cow-feed in the other.

The saints' edifice on the bank of water-pond was constructed in 1987. It is quite spacious and airy. Apart from it, there are two more small round huts for saints, which are slightly far from the patio in saints' edifice. These are covered with straw husks. Surrounding these are four small gates. Before the saints' building was constructed, these both small round huts were actually made to accommodate the wandering saints and for their mediation. On the right side of saints' building is a bathroom, and adjoining this is also a bored water pump, which is the source of water arrangement in the entire hermitage.

The community kitchen of hermitage has been constructed just across the pathway behind the Pandwala temple. Adjoining the kitchen is a large hall measuring 60 x 25 feet. Ahead of this hall is a 10 feet wide verandah, a floor above which another saints' dwelling has been made. This dwelling has four rooms, of which the doors and windows open to a 3 feet wide balcony. To reach the terrace of hall, a staircase from the verandah goes upwards. Above the stairs there is another room, inside which Baba Prakashpuri would rest sometimes. In the hall, there are proper arrangements for lighting and fans. In the back side of community kitchen is a storehouse. The routine daily foods are arranged from here only.

The pathway between Pandwala temple and community kitchen later merges into the same open space which is surrounded by temple, Dhoona room, round huts and saints' dwelling from all sides. On the right side of Dhoona room there is a beautiful small garden. Alongside the Dhoona room are two 'Samadhi' platforms. In between the statue of 'Nandi' and saints' dwelling are other two 'Samadhi' platforms. Lotus fountain is just in front of these. Around the lotus fountain, shapes of creepers, shrubs, conches and serpents have been carved; on the outer circle of which the dancing form of Lord Shiva ('Nataraj') adorns in the face of saints' dwelling.

Looking over the open space, the places of raw Dhoona and common seating are used for common festivals after this space is traditionally smeared with cow dung. On such occasions large tents are installed in the open space. Baba Ji's raw Dhoona is ignited and on the adjoining platform, a flower decorated picture-frame of Baba Ji is established. Sitting below the adorned picture-frame is Baba Ravipuri, who accompanies the ongoing programs. The visiting singing groups sit in the front of Dhoona-seat and enchant the exploits of Baba Ji. This open space is the main host to religious celebrations in the hermitage.

Situated on the large landscape, this orchard-hermitage of Gurgaon has been exuding the spiritual energy for last 20 years. When even the under-construction form of 'Samadhi' building transmits the spiritual waves in the conscience of visiting devotees, for sure in future, the completed and adorned 'Samadhi' compound will energize the spiritual atoms of Baba Prakashpuri's penance in the hearts of innumerable devotees.

Baba Prakashpuri had prophesied the 'Dhoona' cave to be developed as the holy shrine of the Goddess mother 'Vaishno' ('Vaishno Devi Mata'). When the forthcoming form of Dhoona-cave has started emerging in the conscience of Baba Ravipuri, surely these indications will also take material forms. In this way, Baba Prakashpuri's orchard-hermitage of Gurgaon is capable of manifesting the religious expectations of common people and also about protecting the spiritual heritage of the hermitage. By means of the chief constructed forms inside the hermitage, its lively nature and penance has really become voicing. Geographical locations and spiritual grace of the chief edifices and forms in the hermitage is depicted as following.

Architectural Forms of Spirituality

Main Gate of Hermitage

Slightly towards east in the hermitage compound, the main entrance gate attracts the attention of visitors for its architectural brilliance. It was constructed in 1998. This main gate is erected on two giant lotus shaped pillars, which are around 20 feet distant from each other. On the tips of both pillars two fairly big domes are made, where each of which stands on eight small pillars. On the peak of these domes the golden 'Trishuls' are adorned. Around each of these two domes, four smaller domes are also there. All these domes are placed on the cemented platforms, which reside on the main lotus pillars. Domes are adorned with the brass tips. One and half feet inwards to each of the two main pillars are two more pillars, which are actually light poles and relatively smaller and thinner. On the tip of these inner pillars, electric lamps have been installed, which fall exactly below the long ceiling between the main pillars. The top central half circular shade made between the main pillars which is actually adorned with five linings, increases the attraction of main gate manifold. Exactly on the central tip of this half-circular shape, a lotus shaped 'Trishul', which is made of brass, has also been adorned. Around this 'Trishul', four circular linings are made. On the outer edges of both main pillars, the smaller doors, each measuring four feet wide, have been installed, which are used when the main gate is closed.

Wish-fulfilling Temple

Octangular 'Samadhi' Temple

Situated in the compound of Gurgaon hermitage, the 'Samadhi' temple of Baba Prakashpuri is not only a nobler and spectacular form of architecture, but is also a lively center for invoking the spiritual energies. Nevertheless as per their individual feelings, devotees already intuit the presence of Baba Ji in their hearts and in the entire hermitage, but people have witnessed many devotees attaining an ineffable ecstasy merely by entering the 'Samadhi' temple.

If the deep heartiest feelings of Baba Ravipuri are to be put in words, then in essence it can be said that, if the energy source of hermitage is 'Dhoona' place; then the energy source of 'Dhoona' place itself is only the 'Samadhi' temple. Ravi Baba says that every moment of each day he constantly seeks the directions and commands from the 'Samadhi' temple only.

At 'Samadhi' temple, many devotees have directly experienced the light-form of Baba Prakashpuri. While prostrating at 'Samadhi', when a woman beheld a light-form emerging from 'Samadhi' and submerging in the same again, she was astounded for few moments. Then returning to her senses, she rushed to the Dhoona place and disclosed this miracle in front of Baba Ravipuri. Another devotee of Baba Ji can sometimes be heard about the matchless moments when prostrating at 'Samadhi', how he beheld the live auspicious feet of Baba Ji himself. The faith of Baba Ji's devotees gets only stronger, that by keeping truest reverence in Samadhi temple and by the blessings of Baba Prakashpuri, their wishes are granted soon. The foundation stone of this temple was laid on the occasion of Maha-Shivaraatri by Baba Ravipuri on March 04, 2000.

The splendid octangular 'Samadhi' temple has been built on a 4 feet high platform which is also octagular in shape. These eight angles are actually in symbols of the eight kinds of yogic attainments ('Siddhis'). The main door of 'Samadhi' temple opens in the communion court-hall. Besides this, there are two more entry doors in the left and right sides. All these three doors are 8 feet wide and 10 feet high. Entry doors on the left and right actually connect the circumambulating orbiting pathway around the temple, which is 8 feet wide and 10 feet high. Two big windows of 5x5 feet each, which are adjoining in left and right of the main door of temple, also open up in the circumambulating pathway. To reach this orbiting pathway, from left, right and rear side, there are seven stairs to climb. On the both sides of staircases, there are equal numbers of banister platforms, over each of which the light lamps covered with marble-net casings have been installed. In this way, from both the sides, this circumambulating pathway meets in the central sermon hall. Although devotees can take entry in Samadhi temple from the two doors in the left and right, yet following the grace and custom, they come only from the main door at the end of sermon hall, so that they can view the adorned pictures of Baba Ji and his Samadhi.

Just when entering from the main gate which is adjoining the sermon hall, one views the 'Samadhi' place, which is a raised marble platform of 5 feet in width, 6 feet in length and 4 feet in height. In the center of this platform, a dark-complexioned Shiva-linga emerges out slightly, which signifies the fact that exactly underneath this Baba Ji is absorbed in his eternal trance. Up above this platform, a royal shade of 4x4 feet is erected at 15 feet height. The bottom of this royal shade is merely an extension of the platform which is surrounded by the marble mesh of 1.5 feet height from three sides. Only on this platform, a picture-frame of crimson clad Baba Ji, which is 3x2 feet in size, has been adorned. Placed very next to the picture frame is his brass utensil ('Kamandal').

The adorned shade and Samadhi platform, from all sides, has been fenced with 2.5 feet high marble meshes placed in an octangular shape. These marble meshes are connected to each other by sixteen different 3 feet high marble pillars. The gap between the outer walls of Samadhi temple and these marble pillars is 8 feet, which naturally makes up to an internal orbiting pathway around the

Samadhi. Just when entering from the main door, outside the marble mesh, the auspicious wooden sandles of Baba Ji, which are placed on a marble slab, come into one's sight. Every day these are adorned and worshipped with flowers and garlands. On another marble slab placed in right side from this, the devotees ignite the inscence sticks. On the left, there is placed a wooden specimen model of the 'Samadhi' temple, inside which a lamp is constantly lit. While entering from main door, the seeking devotees prostrate at the auspicious sandles of Baba Ji and offer incense sticks; and while muttering a holy formula ('Aum Namah Shivaay'), circumambulate in the outer orbiting path. Every day, after adorning the Samadhi platform with flowers and garlands, the auspicious chants ('Aarti'), along with flowers, are offered at the picture of Baba Ji. The evening prayers offered at Samadhi are also a part of daily custom. Usually, the visiting devotees in hermitage first take the auspicious sight of the Samadhi temple and then after make reverence and offerings in the Pandwala temple and at Dhoona seat. Though devotees come here every day, but since Monday is traditionally considered as an auspicious day of Lord Shiva, people arrive in relatively great numbers. As an unshakable faith, this has become a part of common belief that prayers offered and wishes sought with a pure heart at the Samadhi temple are always fulfilled.

Of octangular Samadhi temple, the diameter is 30 feet and its ceiling height is 35 feet. The slanting eight sided walls of the outer dome are covered with white marble. On the tip of dome, a 'Trishul' (Lord Shiva's weapon) is adorned. On the octangular roof of Samadhi, whence starts the dome, for security and beautification, the meshed slabs of sandstones have been put from all sides. From ground, the tip of dome is about 75 feet high.

The Sermon Hall

The second bigger part of the Samadhi compound is its sermon hall. It is connected to the Samadhi temple. Main door of this hall faces the east, on both side of which, are two smaller windows. Ahead of main door, there is a platform measuring 20 x 20 feet. It is reached after 7 stairs from the ground. Besides from the main door, sermon hall can also be reached from two adjacent doors from the Samadhi temple. Sermon hall is about 55 feet in length, 45 feet wide and 20 feet high. However part of the roof of hall, which connects with the Samadhi temple from both sides and covers the orbiting pathway around the temple, is 10 feet high. The roof of hall which is supported by four octangular pillars appears to be dividing it into nine rectangular subparts. On both side-walls of hall, at 4 feet height, six marble meshes each side, which measure 5x5 feet each, have been installed. These meshes fill the ambient with natural light and air. On three sides of the hall is another orbiting pathway, which is 8 feet wide and 10 feet high. The 10 feet high roof of this pathway is supported by eleven-angular pillars which are 20 in numbers; out of which 8-8 pillars are on each side wall of the hall, and 4 pillars are on the orbiting pathway platform near to main entry door. Orbiting pathway has been secured by the marble-meshed fencing between the outer pillars. On the fourth side, the marbles meshes on the both ends of orbiting pathway of hall actually merge with the diagonal walls which connect the Samadhi temple with hall. On all four outer corners of hall, four beautiful domes are being constructed. On the walls of Samadhi temple and sermon hall, slabs of green marble have been used, which add to the splendid of these edifices. This entire compound, including the orbiting pathway, is adorned with the craftsmanship all over. Surrounded by 5 feet high fencing wall, and built on a vast platform of 120x60 feet, the splendor of the buildings of Samadhi temple and sermon hall indeed attract the devotee while entering in the hermitage.

Amalgamation of History and Faith

Pandwala Temple

When Baba Prakashpuri had arrived in the Daultabad orchard, the Pandwala temple was one of the places in orchard which existed already. In those times, this temple of Lord Shiva was under a temporary shade, which was made on tin-sheets. It is commonly believed that Pandwala temple was established by 'Pandavas' themselves (of Mahabharata age). The ancientness of this temple can be assumed merely by the fact, that in municipal records this place is registered by the name of 'Pandwala-Khasra'. Who knows, how many saints came in and moved from this orchard; but the Pandwala 'Shiva-linga' in the temple remained in its existing glory only. Around 60 to 70 years before Baba Prakashpuri came here, few people from adjacent villages tried to uproot this 'Shiva-linga' and take it to the another big temple of Goddess mother 'Sheetla' (Sheetla Mata Mandir). In this effort, even though the 'Shiva-linga' slanted a little, but it didn't come out. When people couldn't succeed in uprooting the 'Shiva-linga', they tried to straighten it and restore it as before. But at last, to the inertness of it, they gave up. Years after, Baba Brahmprakash arrived at this place, and through his mystic powers, merely by pushing the Shiva-linga by his back, he put it straight. Later Baba Prakashpuri reformed this place and had a splendid temple constructed.

While entering from the main gate of hermitage, Pandwala Shiva-temple comes across one's sight. 75 feet high tip of this temple attracts the visitors from far. This place is exactly in opposite to the water pond. In the mid of pond and temple, there is giant statue of 'Nandi' which was constructed by craftsmen who were summoned from Orissa. This statue is 25 feet long and 15 feet high, and it faces towards Pandwala temple. On the left and right side of statue are two platforms of Peepal trees.

Pandwala temple has two sections. First is the main temple and adjoining this is a sermon building. The main temple is 30x30 feet in dimension. Its main door, which is 5 feet wide and 8 feet high, opens in the sermon building. The doors, which are made of wide timber slabs, are engraved in superb craftsmanship. In the upper slab, 'Shri-yantra' (auspicious cluster of figures) has been carved. Ahead of this door, a giant brass-bell hangs. Just when entering in the central temple, a marble statue of 'Nandi' facing towards the cella ('Garbh-griha'), comes into one's sight. Exactly in the center is the founding slab of 10x10 feet, which is adorned in craftsmanship. On each of its four corners, between two square pillars, is one octagular pillar each. In the center of all pillars is a platform, which is raised 9 inches from the ground. Again in the center of this platform, is an outer circle which is 4 feet in diameter and 9 inches in width. From inside, this circle is one feet deep. In the center of it, Pandwala Shiva-linga is established. The silver-veneered Shiva-linga faces to the north direction. Around the Shiva-linga, a serpent figure made of silver faces towards Nandi. On the top side, from a hanging copper vessel, Shiva-linga is continuously glorified by the falling droplets of water. In the circular background of Shiva-linga, small statues of 'Parvati' (consort of Lord Shiva), 'Ganesh Ji' (son), 'Bhairav' (chief disciple) and 'Lord Vishnu' are placed.

In the three sidewalls of the Pandwala temple, more temples have been made. On the left side wall, the courtyard of Lord Rama is adorned. In the front wall, the statues of Lord Ganesha, Lord Shiva-Parvati and Lord Hanuman Ji are placed. In the right side wall, statues of Lord Radha-Krishna are adorned. Lord Ganesha is in posture of blessing. In the wall temple of Lord Shiva-Parvati', Shiva is in his four-armed form. His one hand is raised in blessing, while second hand wields a 'Trishul' (weapon); another hand is on the platform while fourth hand is placed on the back of Goddess 'Parvati'. Right hand of Goddess 'Parvati' herself is raised in form of blessing, whereas placed in her left is infant Lord Ganesha. Statue of Lord Hanuman Ji is in crowned form of bringing the entire mountain of the life-saving herbs. He holds the mountain piece called 'Gandha-maadan' in his left

hand and a mace ('Gadaa') in right. His left foot is in posture of taking flight from the mountain. In accordance with customs, the orbiting pathway around Shiva-linga has been obstructed in the north side by a one feet high marble wall on the floor. Turning back from there, devotees come back to the main door. On the festive occasions like 'Maha-Shiva-Ratri', another small door made in the right wall of temple, which is merely 2.5 feet wide, is opened so that after ambulating around Shiva-linga, the devotees would come out easily. In the opposite wall to this door, a window of 3x2 feet has been made which serves natural light and air inside the temple.

Towards right side in the wall from the main door of Pandwala temple, the accounts of historical relevance of Shiva-linga and the construction of temple have been inscribed in the following words on a marble slab:

"In this Pandwala Shiva-temple, Shiva-linga was established by 'Pandavaas' nearly 5100 years ago when it was the time of transgression from 'Dwapara' age to 'Kali' age. The name of 'Pandwala' vouches the very same fact. The construction work of the edifice of this ancient Shiva temple, as per the command of Lord Shiva, was completed by Shri Shri 108 Shri Baba Prakashpuri Ji Maharaj in the year 1983, which as per Hindu calendar, was Samvat 2040 and Shaksamvat 1905."

Sermon Hall

Seven years after the Pandwala temple had been made, Baba Ji had a desire that in front of temple, a splendid sermon hall ('Satsang Bhavan') must be made. In April 1991 Baba Ji put the foundation stone and by end of that year, the construction work of sermon hall was completed. Sermon hall is unified with the front face of the temple. Main door of temple opens up in the hall only. This hall is 30 feet wide and 50 feet long. Sermon hall can be approached in from three sides: from the main entrance door ahead of giant 'Nandi' statue and also from left and right sides. A devotee, standing on the main door of sermon hall, can directly behold the central inner part of the temple. This hall, which stands on fourteen floors, except at entrance doors, is surrounded by four feet high fencing. On all three open sides, in between the pillars from fencing up to the ceiling, it's been left open, which is adorned with the tapering balconies. Upside roof has been secured with railings on the all side; and from the left side of hall, roof can be reached by the way of a strong staircase made of steel. Temple and hall buildings, from the outside, are surrounded by a 10 feet wide marble floor pathway. Such pathway in the backside of temple is relatively wider, which appears to be a platform. In the middle of this platform, which is 5 feet ahead of the backside wall of temple, 'Samadhi' of Baba Brahmprakash has been made, which is around 10 feet high.

The service and upkeep of temple is looked after by Mahatma Mahadev Puri, who can often be seen sitting on a couch towards the left wall of the sermon hall, and discharging from there small or big duties related to the temple.

The Witness of Baba Ji's Penance

Dhoona Place ('Dhoona Sthal')

In all hermitages of Baba Prakashpuri, the stature of Dhoona place is always of central significance. The entire activities of hermitage are spiritually energized from the Dhoona place only. Dhoona place is regarded as the consecrated manifestation of hermitage and the very penance spot of presiding deity here. Visiting devotees consider it their high privilege to smear the holy ash

('Bhabhoot') of Dhoona on their foreheads and sit for few moments in the auspicious company of Baba Ji. Dhoona place of Gurgaon hermitage is particularly significant also in a way that, before his final emancipation, Baba Prakashpuri had inherited its spiritual energy for public good to Ravi Baba. As forever, this energy has been actively benefiting the devotees till date.

When Baba Prakashpuri had arrived in the hermitage for first time, this place was in form of a hut. Here itself Baba Ji started his Dhoona penance, and while sitting here he left his body and emancipated. In 1983, at the time of reformation and construction of Pandwala temple, Dhoona-hut was also given a new form. Dhoona place, at present, is two storied and on the right side there is a staircase to reach the upper floor.

Dhoona place is divided in two parts. One part is where Dhoona is constantly lit and Baba Prakashpuri would sit on his seat. Right from the beginning, the exclusivity of this part has been maintained by way of erecting a steel railing. The other part of Dhoona place is where Baba Ravipuri seats himself and also the visiting devotees prostrate from.

Dhoona building has been constructed on a two feet high octangular platform. All octangular architectures in the hermitage are actually in token of eight-fold yoga attainments ('Siddhis'). Around the Dhoona building a 10 feet wide orbiting pathway has been made. Dhoona building itself is 12 feet wide and 20 feet long. Ahead of it is a 8 feet wide verandah. Main Dhoona seat, which is protected by a steel railing inside, is approximately 1/3rd of the total space. This railing spans from Dhoona room till the verandah outside. Outside of verandah, over the stairs platform, a water filled brass-pot of Baba Ji is placed. In total, Dhoona building has six doors. Out of three doors in the front, one opens into the Dhoona chamber directly. One door is in the opposite backside wall, nearing which Baba Ravipuri seats himself. Another door is in the Dhoona chamber, which was once used by Baba Prakashpuri to egress out. This door is generally kept closed nowadays. There is another door in the south wall of Dhoona room. The devotees arriving in Dhoona room, first prostrate at Dhoona and adorned picture frame of seated Baba Prakashpuri. Then they bow down to Ravi Baba, who is seated near the central door in back side. They also take holy-ash ('Bhabhoot') from a nearby placed container, and smear it on their forehead. While sitting in this section of Dhoona room only, they revel in the auspicious company of Baba Ravi, and after taking sacred oblations ('Prasad') from him, they depart.

Silver-veneered Dhoona inside the Dhoona chamber is alive and ignited even to this date. Its diameter is of 5 feet and it is 9 inches high from the ground. Its circumambulating slight wall is also 9 inches wide which is adorned with flowers every day. Also placed on this slight fencing is a holy-ash container and a conch. Inside Dhoona itself, three 'Trishuls' (Lord Shiva's weapon) of different sizes, nine 'Chimtaas' and a 'Damroo' is placed. On all three 'Trishuls', the flower garlands are offered. Attached to the rear wall of Dhoona chamber, there is a 6x3 feet seat of Baba Ji, upon which he would be seated. Nowadays, on the both sides of this seat, round pillows are placed, inserted between which is a 3x3 feet picture frame of Baba Prakashpuri. In this picture, Baba Ji is in a gesture of blessing fearlessness upon his devotees. Upside this picture, a hanging shade ('Chhatra') made of silver also comes visible. Also placed in the opposite corner of Dhoona seat is a small wooden temple, inside which a holy lamp is constantly lit.

As per the custom of hermitage, Dhoona building is kept open for the visiting devotees from 6'o clock in the morning till 12 at noon; and from 3'o clock afternoon till 8 at night. Baba Ravipuri, who is seated next to the rear side door of Dhoona room, remains dedicated to his preceptor; and he enters into the inner chamber only when the wooden logs are to be placed into Dhoona fire, or to take holy ash for visitors, or when he needs to take some instructions from his divine preceptor's picture-frame.

Ravi Baba is wholly dedicated to preserve the sacredness of Dhoona chamber; and he believes that inside Dhoona chamber Baba Prakashpuri is present in his very physical form even today.

Notion of 'Vaishno-Devi's Grace

Dhoona cave made of rounded stones

In year 1997, about 100 feet in left side from behind the present Dhoona building, for the purpose of solitary penance and rest of Baba Ji, the construction work for an underground Dhoona cave was started, which completed too in the same year on the auspicious occasion of 'Guru-Purnima'. In relation to this event, a grand religious feast ('Bhandara') was organized, wherein thousands of devotees and saints took the holy meals.

To reach this underground Dhoona, there are twelve whirling descending stairs, which have been built annexed to the inner wall of the cave. Amidst these stairs are two square platforms of two and half feet each, which make the whole staircase round. The Dhoona, which is made in bottom of the cave, is 3 feet in diameter. On its round edge, four 'Trishuls', two 'Chimtaas' and one 'Panch-shool' have been bored. Next to Dhoona is the seat of Baba Ji, upon which two big pictures of his are put, which show him as sitting at the feet of 'Anjani-Mahadev'. For making the natural light reach at bottom, there is a small window in the whirling wall of the cave. Also for exhausting the smoke of Dhoona, a chimney has been put in place. This round hut is around 12 feet in diameter and 14 feet in height when chimney included. The entry door of this round hut is curvy, and so is its sun-shade above. On the right side of entry door is a kitchen room. Entry door is reached from ground by stepping up two stairs.

Seeing the construction of Dhoona cave, once Baba Prakashpuri had remarked to his beloved disciple Ravi Baba, that in future this cave will manifest into the shrine of Goddess Vaishno ('Mata Vaishno Devi') and also the truthful wishes of devotees will be granted here. Now the forthcoming architecture, as imagined in the conscience of Baba Ravipuri, waits for transforming into the realistic form.

Reverence to the Divine-Consciousness

Service to Saints and Dwelling Arrangements

One of the Shiva-spirited aspects of Baba Prakashpuri is concerned with the services of providing meals and dwellings to the wandering saints and sages. This is the reason that in all hermitages of Baba Ji, the unflinching arrangements for daily meals and inhabitation for saints is seen. For being the prime and founding hermitage, in the orchard hermitage of Gurgaon, the arrangements for saints' meals and dwelling is run with even greater care and organization. As per the custom of hermitage, any saint or Mahatma can inhabit in the inn ('Sant Niwas') for three days at a time.

Saints and sages, who visit Gurgaon repeatedly, can often be seen in this hermitage. On the auspicious occasions like Maha-Shiva-Ratri, Guru-Purnima, Kaanwad-Shiva-Ratri and at other events too, the count of arriving saints reaches hundreds. In Gurgaon hermitage, many dwellings for saints have been made. One such building is on the bank of water pond. The hall inside it is quite big, which opens into an open verandah. Adjoining this, washrooms have been made. There is a separate place for clothes washing. On left side from this edifice, two more saints' cottages are made. On the first floor

above the community kitchen and its verandah, there are four more big rooms for saints' dwelling. On the occasions of specific festivities being celebrated in hermitage, this hall is used for common dining in the day time; and as rest-house for hundreds of saints at night. On such occasions, the sermon halls in front of Pandwala temple and Samadhi temple are also used for the dwelling of guest saints. The open compound of hermitage is also beneficing to the dwelling needs of saints in all regards.

Glorious Reminiscences

Samadhi Places in Hermitage

In hermitage, there are five ancient Samadhi places in total.

Samadhi place of Baba Brahm-Prakash

The most ancient Samadhi place in the hermitage is of Baba Brahma-Prakash, who had lived in this orchard at around four decades before the arrival of Baba Prakashpuri. In AD 1916, accordingly in 1973 as per Hindu calendar, particularly on the second day of full-moon-fortnight ('Krishna-paksh') of the 'Maarg-sheesh' month, Baba Brahma-Prakaskh met his final emancipation. Then after, in the background of Pandwala temple, he was immersed in the ground (was given Samadhi).

In AD 1983, when Baba Prakashpuri reformed the ancient Pandwala temple here, the Samadhi place of Baba Brahma-Prakash was also renewed and adorned. Over the platform measuring about 20x30 feet, this white marble clad Samadhi-shrine faces towards the back side wall of the Pandwala temple. From three sides, the Samadhi is covered with beautiful white marble mesh. This Samadhi is splendid and is 10 feet high. In the reminiscence of Baba Brahma-Prakash, his pair of feet has been inscribed here.

Samadhi of Shri Heeralal and Mother Manbhari Devi

On right side from the center of hermitage, which is Dhoona-temple, two adjacent Samadhis are made on an 18x10 feet platform. One of these relates to a person named Heeralal, in whose memory this Samadhi was made in year 1927 ('Kaartik Sudi 3 Samvat' 1984 as per Hindu calendar). Next to it is another Samadhi made in reminiscence of Mata (mother) Manbhari Devi. Its construction time is year 1961 ('Bhaadon Badi 7 Samvat 2018 as per Hindu calendar). Both these Samadhi platforms are around 12 feet high. Domed shades of both are joined with each other. It is believed that both of these Samadhis belong to the forefathers of those who owned this piece of land in orchard. At the time of construction work in hermitage, Baba Ji secured these places in the present forms.

Two More Samadhis

Towards left corner of Pandwala temple and on the bank of hermitage's water pond, two more Samadhi platforms have been made, which are in reminiscences of two saints who attained emancipation at this place.

Samadhi of Baba Rampuri (Old Baba Jeetram)

On December 07, 1983, Friday, in reminiscence of Baba Rampuri, this Samadhi was made on a platform measuring 12x12 feet. Above the platform, the Samadhi measures 5x5 feet. Including the dome above, the overall height of this Samadhi is 15 feet. The shade made over this is adorned.

Although the Samadhi is open from all sides, it is fenced by a 2.5 feet high marble mesh. This Samadhi faces towards the pond.

It must be noted that Jeetram, this disciple of Baba Prakashpuri, had obtained a new name as 'Mahatma Rampuri' after being initiated by Baba Ji, but people would always call him as 'Buddhe Baba' (Old age man).

Samadhi of Baba Vidyanand Ji

Emancipated on April 13, 1991, the Samadhi of Baba Vidyanand, who belonged to the hermitage, is closed from three sides. Its door opens in the opposite direction from pond and towards Dhoona temple. This Samadhi also measures 5x5 feet and is made on a platform of 12x12 feet. Uptil its dome tip, it is approximately 15 feet high.

From time to time, proper arrangements for upkeep of these Samadhis are made.

Auspicious Land

New Cottage for Resting

On particular insistence of a devotee, in the beginning of 1998, a new cottage was constructed towards right side from the main gate of the hermitage and adjacent to the boundary wall there. On December 25, 1997, Baba Ji placed its founding stone by his own hands. This cottage is only one room, which measures 15x20 feet. In its front and back long walls, there's a door each side. On the right side wall, which is 15 feet long, there is a window on each end. Orbiting this cottage from three sides is a nine feet wide patio. Both the doors and windows open here. On the floor of patio, 2.5x2.5 feet platforms are made of Kota stone. Roof of patio rests on four pillars. Just when entering here, a water filled brass utensil of Baba Ji is placed next to the pillar. On three sides of patio, the hanging creepers adorn the cottage even more. In the verandah of adjoining park, a picture frame of under-construction Samadhi of Baba Prakashpuri is placed.

While constructing this one room cottage, simplicity and necessary convenience has been stressed upon to the extent possible. Merely on entrance, in left side is a kitchen chamber, which opens up in the patio. Doors of toilet and washroom are on the opposite end of the room inside. Just in front of this cottage, the wide landscape garden attracts the visitors for its beautiful upkeep. Although proper places and spots have been made to make one sit amidst the remarkably developed flower-beds here, yet considering the introvert nature of Baba Ji, solely for his personal use, a separate beautiful park adjacent to the cottage was also developed. In this garden, the flowerbeds of all colors and the numerous trees of 'Ashoka', 'Kadamb', 'Saagwaan', 'Paakar', Banana and 'Palm' are very likable to see. Whenever Baba Ji felt like, he would stroll in this garden alone. Now he would take meals in this cottage only and would take rest later. After 3'o clock in noon, he would return to Dhoona temple and would meet the visitors and saints there till 8'o clock at night. It also happened sometimes, that in solitude of the flower cottage he would be absorbed so much, that his practice of returning to Dhoona temple would vary. This new cottage would be used for only his meals and rest. One big steel cradle offered by a devotee would also be used by him in the flower garden outside.

At the time of this writing, aside to 20 feet wall of new cottage, there is a wooden couch, on which Baba Ji would take rest. Now, two round pillows are here, placed in the mid of which is a picture frame of Baba Ji in the blessing gesture. On the lower side of couch, Baba Ji's sandals are

adorned. On the right from head side of the couch, a small red stone statue of Lord Ganesha and another small picture of Baba Ji are adorned on a tripod. Towards left, placed on a small table are a picture frame of Baba Ji and a big conch. At this time, near about a dozen picture frames of Baba Ji have been adorned. Beside these, four marble statues of Baba Ji are also adding to the grace of this room. The floor is covered with a red carpet. There are good arrangements for light and fans. The clothes of Baba Ji are also safe-guarded in this room.

On the floor towards 15 feet wall of this room, the seating of Baba Ravipuri is placed. Ravi Baba always sees his preceptor as seated in his place. Therefore, he considers it a high privilege to seat himself lower and near to the feet of his preceptor.

It is expected that in future, all articles placed here in the reminiscence of Baba Ji, will be transferred to the under-construction museum, which is in front of the Samadhi compound and towards right side from the main entrance door of hermitage.

Service to Human Beings is Service to God ('Nar-seva' is 'Narayan-seva')

New Storehouse and Community Kitchen

In 1997, while accepting the particular insistence of a devotee, Baba Ji made up his mind to construct a big hall to be used as storehouse and community kitchen. Reason was that, at the time of grand religious feasts earlier, many new fire stoves and rain-proof tent coverings had to be installed every time. For the construction of new storehouse and community kitchen, the backyard place of hermitage was chosen. While constructing these edifices, all necessary conveniences regarding storing and kitchen were kept in mind. This storehouse is 120 feet in length, 40 feet in width and 12 feet in height. Across its length, there is also an adjacent verandah, which is 8 feet wide. The entrance door of this storehouse opens in the north direction. Just when entering, in the mid of left side wall, a big wall-picture of Baba Prakash Puri, which has been made of colorful glass pieces, attracts the visitors towards it. On the occasion of 'Buddha-Poornima' on May 22, 1997, the foundation stone of this edifice was placed by the auspicious hands of reverent Baba Prakashpuri Ji. In February next year, the construction work of this big storehouse and community kitchen got completed. February 21, 1998, on Saturday, by entering of Baba Ji's holy feet inside, this building was inaugurated. Since then, the entire arrangements of grand religious feasts ('Bhandaras') are run from this place only.

Sixty percent part of the floor of Storehouse is cemented. In the other non cemented part, nine big fire-stove craters ('Bhattiyaan') have been made, which consume fire-wood as fuel. Apart from those, there are four more double sized fire-stoves, which consume coal as fuel. For deep frying the wheat-cakes ('Pooris'), there are large pans. There is also a machine installed for kneading of flour-paste ('Atta'), which can make 20 kg flour-paste (dough) at a time. Not only that, there's a potato peeling machine, 250 buckets, 50 half pans and numerous tubs have also been arranged. Besides these, there are also good arrangements for the utensils needed for distributing the 'Prasad' meals. In the storehouse, there are nearly 25 racks which are used on special occasions to keep the footwear of thousands of visitors in order. On these events, many anonymous volunteers gleefully carryout the services of managing visitors' footwear.

50 to 60 cooks can work in this community kitchen at one time. Professional cooks only deep-fry the wheat cakes ('Puris'), whereas 'Kheer', 'Halwa', vegetable curries and other eatables are prepared by the devotees alone. This edifice, which organizes the religious feasts and sermons throughout the year,

and also the devotee volunteers who assist in carrying out these events, consider themselves graced. Outside the main door of this storehouse, there is another open kitchen, which is 50 feet long, 20 feet wide and 20 feet high, and is covered by tin-shades. In this kitchen there is one double-sized fire place ('Bhatti') and also three other stoves, which consume fire-wood as fuel. Next to this kitchen is an old store, where some time ago, the prepared food would be kept. In this store there are two tin covered cement tanks, in which 'Halwa' (sweet paste) would be stored. Nowadays these tanks are not used. Near to this old store, there is also a water tank, in which many taps have been screwed. Drinking water is filled in this tank with the help of a nearly installed jet-pump. Before the new storehouse was constructed, the entire work of preparing meals for religious feasts would be carried out only under open tents.

Spiritual Insight in Sentient and Insentient

Birds and Creatures in Hermitage

Because of immensity of trees, dense greenery, nascent beauty of gardens, water wealth in the pond, and the landscape cultivated with vegetables and leafs, the entire premises of hermitage appears to be a holy land for penance. The tweet sounds of innumerable birds flying around the self sprouted and reared small and big trees fill up the ambience of hermitage with the music of nature. Particularly in morning and evening hours, it seems from the din of birds' tweets, that divine musicians are at play. The scene of birds flying across the branches and tweeting becomes really spectacular. Sometimes these birds land on the ground in a tizzy, and only in the next moment, fly back upside in the same velocity. Floating in the air, these birds dive and tweet, and fill the entire environment with a manifested splendor in this way. Among the birds in hermitage, many kinds of sparrows, parrots, peacocks, pigeons, cuckoo, partridge, pewit, and 'Faakhta' etc. can be seen flaunting fearlessly. In the dense trees of hermitage, especially like Peepal and Banyan, innumerable birds have made nests. Gloriously and flauntingly ambling peacocks; and soaking the environment by its 'Te-Te' sound, many parrots can often be seen picking grains from the hands of Baba Ravipuri and even from the visitors sometimes; and they roam nearby in this way fearlessly. Swiftly surpassing and climbing on trees, the minx squirrels seem like talking to the visiting devotees by their unique facial expressions and sounds. Considered to be good omen, even mongoose can be seen crossing one's way sometimes. The busily activities of fishes, frogs and turtles in the pond of hermitage; and especially in the rainy seasons, the sound of frogs, splash of fishes and fearless dives of turtles really become spectacular. Roaming amidst the whole sentient and insentient nature here, it seems as if all the birds and creatures are competing in themselves for reverberating their voices in the holy worship of Baba Prakashpuri.

Though Baba Prakashpuri was affectionate towards all creatures in the hermitage, but towards small sparrows he was particularly attached. Once upon a time, when Baba Ji had gone to Manali hermitage, a heavy hailstorm fell in Gurgaon and nearby regions. After two days, when Ravi Baba also reached Manali to meet his preceptor, his first question was, "Ravi! What's the state of sparrows in the hermitage? Big calamity must have fallen on them." Saying this, he became sad.

The Saint with Parrot ('Totey wale Baba')

In these times, an exquisite matter became part of Baba Prakashpuri's stature. Some particular parrot would come in the cottage in those days. Sometimes it would amble upon Baba's seat, or would go and sit on the Dhoona. Not only this, sometimes it would rest on the shoulders of Baba Ji, or would

climb over his long manes. In this way, while roaming in the hut, this parrot would live in the closest contact with preceptor, and whenever it wanted, it would fly away. Children would be particularly curious about watching this parrot in the company of Baba Ji. Because of the presence of parrot in the hut, children's natural naughtiness would amazingly bloom. While expressing their joy, children would often call the preceptor as 'Tote wale Baba' (The saint with parrot).

By many similar reasons, the hermitage of Gurgaon is a witness of penance, meditation and yogic advancements of Baba Ji. He has inherited the fruits of his long life penance only to this place. Today, by practicing Dhoona penance and mendicant's life orders in the hermitage, Baba Ravipuri is enhancing the spiritual inheritance of his preceptor. While accepting this hermitage as his inhibiting place, Baba Ji dedicated the later part of his life for the beneficence of common people. Only from this hermitage, dedicating as fruition of his Shiva-spiritedness and yogic advancements, he carried out the works of establishing more hermitages at different places, organizing religious feasts ('Bhandara'), reformation of the ignored sacred places, reinstating of anciently worshipped symbols, establishing of new Shiva-linga temples, enlightening the common people by exemplifying his own conduct and life, bringing the strayed people back on the good path of life, and conducting the pilgrimages.

Consecrated Water

The Water Pond in Hermitage

Just when entering from the main entrance gate of Gurgaon hermitage, towards left side, there's a huge pond. In the backdrop of pond, just around left from the entrance gate, there is a mammoth Banyan tree. As per Indian insight, the couplet of water pond and Banyan tree ignites a sense of renunciation in the minds of those who are on the spiritual path. In any monastery, temple or hermitage, the presence of these two is particularly essential. In Gurgaon hermitage, this pond has its own significance. All water, which is offered on the Shiva-linga in the temple, falls only in this pond through an underground pipe. For being concerned with the special obeisance towards Lord Shiva, Monday is an auspicious day. Therefore on this day, there gets such a long queue of devotees coming from Gurgaon and adjacent villages around hermitage; that people have to wait even for hours. On such days, amalgam of water and milk is particularly offered for the coronation of Shiva-linga. On the festive occasions of 'Maha-Shiva-Ratri', hundreds and thousands of Shiva devotees, who had brought 'Kaanwad' of holy water from 'Gomukh' in Himalayas and from 'Haridwar' in Uttrakhand, offer the sacred water on Shiva-linga in the Pandwala temple of hermitage. This count of people even increases on 'Shiva-ratri' falling in the 'Shraavan' month. In this way throughout the year, on all Mondays and on other festivities reverent to Lord Shiva, all the sacred water being offered on Shiva-linga actually gathers up in the water-pond of hermitage only.

On the occasions of 'Guru-Purnima' (the full moon night reverent to the preceptor), the devotees used to glorify the holy feet of their revered Guru with the sacred water. In this devotional process, except a part of water being taken as nectar from holy feet ('Charanamrit'), the remnant water was continued to be immersed in the pond itself. In 1992, after a tube-well was bored on the brink of pond, the revered preceptor would take baths in the morning and evening time every day. The bathing water flowing from his manes, body and feet, would fall into the pond only. As consecrated by the touch of their preceptor, many devotees would take away the water and soil from the pond with them. Many people would witness the fructifying faith of devotees, when certain kinds of skin ailments would heal

by smearing the mix of water and soil from the pond. From this viewpoint, this pond in Gurgaon hermitage has continued to be a fulcrum of faith for devotees.

Without referring a unique incidence around the bathing matter of Baba Ji, this account of hermitage pond will remain incomplete. Baba Ji would take bath in open at the tube-well installed on the brink of pond. The water-nectar streaming from his feet was not only a lure for devotees' faith, but it could also become a subject matter of attraction in the world of non-human-beings; such factor had not registered in the minds of hermitage habitants until now. Once Baba Ji was taking his bath, when from behind the small tank near tube-well, a snake would spread its hood intermittently and look towards Baba Ji constantly. While Baba Ji bathed, the snake stayed there. Gratified, as the snake sensed that it had been seen by the hermitage people, it rushed to the side of tube-well tank and disappeared towards the pond. Such an astounding account was witnessed by Ravi Baba and several other hermitage people too. Really it seems that even the snake wanted to have enough glance of the ablutionary image of its master, Lord Shiva.

Ravi Baba before being in Hermitage

The able disciple of Baba Prakashpuri, Baba Ravipuri was born at a place near the famous pilgrimage 'Gangasaagar' which is in the 'Vardhman' district of Bengal province. In the family, he would be called as 'Naveen' as per his horoscope name, and also as 'Ravi'. By his nature, child Naveen was dispassionate. Since childhood he would like the company of saints. His inclination towards meeting the saints couldn't remain hidden from the kinsmen. Similar to any other parents, the father and mother of child Ravi were also concerned about latter's renunciation inclinations, but they didn't stand to obstruct the ascetic path of him. Another reason behind this was that, even though the father of child Ravi was a householder, he would remain indifferent of the worldly entanglements. When reached the age of 10, child Ravi took the consent of his father and started his ascetic path of life. In the beginning he stayed in the hermitage of 'Kapil Muni', which is in the circumference of 'Gangasaagar'. Reveling in the company of saints of Kapil Muni hermitage, child Ravi had become a youth now. In the age of around 18, he left the hermitage of Kapil Muni and reached 'Navdeep dhaam', which is the birthplace of 'Chaitanya Mahaprabhu'. At this place there is also a renowned temple of 'Navdeep Chaitanya Mahadev'. Having stayed there for some time, he reached a 10 kilometer distant hermitage of 'Bhandatikudi', which is only an extension of Kapilmuni hermitage in Gangasaagar. Having a deep desire to meet many saints, the young ascetic Ravi started journeying from Bhandatikudi and reached 'Vrindavan'. On the way, wherever he stationed, he would serve the other saints and keep himself satiated with whatever he was bestowed to eat. He had only one desire in mind, that if he can find some very exquisite saint, he would offer his entire life in the service of latter. After arriving in Vrindavan, he lived in different temples and hermitages for one and half years. Then after, on the outskirts of city, at an abandoned site ahead of 'Angrez' temple, he started living in a hut. Refraining from begging, the young ascetic Ravi would meditate in solitude and implore God only to pray, that if he can also find refuge under a truthful preceptor, his existence would be graced. While living here, he had to be without food several times. If a householder or devotee would bestow him food in some time, he would eat it and immerse in his preceptor related meditation once again. In these times, a gentleman would intermittently come, and while saying 'Radhey-Radhey', the visitor would bestow some flour-cakes (Roti) to him. Here too, his spirit of renunciation would come in use. He would dry the flour cakes given by that anonymous gentleman, and keep those in a corner. Whenever too hungry, he would clean the dry cakes and soak them in water before eating. In name of clothing his body, he had nothing except an undergarment ('Kaupeen'), a worn loincloth and a ragged

blanket. But while living in Vrindavan, Ravi Baba had no concerns with the materialistic objects. He would wield the same loincloth while bathing, and after drying it later, would wear the same again. Considering his ascetic ordeals as only the wish of God, he would remain contented; and would also avail the spiritual beneficence in the company of renowned saint 'Narayan-Giri'. Taking daily ablutions in the river of Yamuna and taking holy sight of the saints were the part of his daily routine. At one occasion, along with saint Narayan-Giri, he had already visited the Gurgaon hermitage of Baba Prakashpuri; but at that time, Baba Prakashpuri had left for a pilgrimage in 'Kanyakumari'. In the company of saint Narayan-Giri, Ravi Baba had the first holy sight of Baba Prakashpuri in the Raiseena hermitage. On that day only, Baba Prakashpuri had returned from Kanyakumari. Before coming permanently in the shelter of Baba Prakashpuri, Ravi Baba had also stayed in a temple nearby the railway station of Gurgaon for a short period of time; but merely after a glimpse of Baba Prakashpuri in the hermitage on Bajghera Road, he had returned to Vrindavan.

While living in Vrindavan, the spiritual colors of that place had started absorbing in the mind of ascetic Ravi. Seeing upon the tree bound swings ('Jhoole') in the spring season ('Saavan'), he would get matchlessly delighted. This kind of devotional nectar can be tasted only by one, who has touched the consecrated dust of Vrindavan on his forehead. Only the divine providence was at its play. It was waiting for the moments when young Ravi of curious spiritual path would receive the complete refuge of Shiva-spirited Baba Prakashpuri. Finally these moments also arrived, when in 1984, by the command of Vrindavan arrived Baba Prakashpuri, one of his devotees gave a knock at the hut of Mahatma Ravi. As opened the door, Mahatma Ravi saw that a messenger of Baba Prakashpuri, Vishwanath, has presented. He recognized the visitor at once, for he had earlier met him as well in the Gurgaon hermitage. This messenger informed young Ravi that revered Baba Ji had summoned him. This invitation had such an affectionate feel, that he surrendered himself to Baba Ji in that very moment. Ready to come along with messenger, but how would he approach such a great preceptor empty-handed? The momentary hesitation in the steps of young ascetic actually exposed his dilemma. The suddenly emerged concern on the face of Ravi Baba couldn't remain hidden from the messenger. Out of deep reverence, this messenger offered twenty one rupees to him right away, with which the latter managed to purchase curd, sweet-cakes and milk to offer at the feet of his preceptor. At that time, Baba Prakashpuri was staying in a hermitage at Motijheel place, which was near to the hermitage of Swami Akhandananda. Eager to reach the shelter of preceptor, his steps were pacing up towards Motijheel. After reaching, he offered the 'Prasaad' at preceptor's feet. At that time, nearly ten to tweleve devotees were benefiting from the company of Baba Ji. Mahatma Ravi himself prepared and offered tea for all. After cleaning and placing the utensils at appropriate place, he prostrated at and clasped the feet of preceptor; and remained in the same posture for few moments. Baba Ji lifted him lovingly and asked, "Kya re Ravi, hamaare saath Gurgaon chaloge?" ("O Ravi, will you come with us to Gurgaon?"). Later Ravi Baba recounted to devotees that he was thirsty of hearing this only. This question of preceptor had not even stopped echoing, that Ravi Baba said 'yes' in great joy; however in this moment, the latter could not also hide his wish of seeing the swings of Vrindavan, which were 25 days away. But after arriving in Gurgaon hermitage and living in the holy service of preceptor's feet, he forgot everything; even the Vrindavan. It was six years later, when on the proposal of Baba Ji, they came to Vridavan and Ravi Baba's wish of listening to the folklores of 'Brij-bhoomi' and also seeing the festive swings amidst the drizzling of 'Saavan', could fructify. In true meaning, the revered preceptor would himself bear the longings and security of his devotees. In 1994, only Baba Ji had arranged the air-flights for Ravi Baba so that the latter could bow down at the feet of his parent in order of bidding the final adieu. His love towards the disciples was matchless.

At present two saints, who live in Gurgaon hermitage permanently, give significant assistance to Baba Ravipuri in carrying out the hermitage chores. For the knowledge of readers, brief accounts of both saints are being presented here:

Unflinching Subordinate of Baba Ji

Mahatma Karnatakpuri

The young ascetic, who is always seen forward while actively and joyfully carrying out all the activities of Gurgaon hermitage and also managing the specific programs and events of other hermitages too, is known as 'Mahatma Karnatakpuri'. Wielding dense black long hairs on the head, grown beard and moustache, smiling countenance, medium height, two ocher cloths on the body - one as drape and other as loincloth, and wearing ordinary sandals as footwear, this ascetic had taken refuge in Baba Ji in 1990. He had a privilege to become personal retinue of Baba Ji. After arriving in the hermitage, being in the service of Baba Ji was his only penance. Unspoken gestures of Baba Ji would never remain incomprehensive to him. Mahatma Karnatakpuri, who is unflinching subordinate of Baba Prakashpuri, is dedicated to the service of hermitage with same devotion under the guidance of Ravi Baba now.

This young Mahatma, who wields the name of Karnatakpuri, which was bestowed by Baba Prakashpuri while initiating the former into monastic order, actually belongs to a 'Yaduvanshi' family of 'Brahmpuri' region of Delhi. The loving son of father Shri Dhanpal Singh and mother Asharfi Devi, earlier known as Jeetram, is Karnatakpuri today. Born on August 24, 1973, as a child, he would be called as 'Pappan' at home. In good old times, his parents would follow the hermitage of 'Swami Gitanand' in Gurgaon. After Swami Gitanand had attained emancipation, they took spiritual refuge in Baba Prakashpuri. Child Jeetram, who had been to school till 11th class then, would also accompany his parents to take holy glance (Darshan) of Baba Ji. He had started putting his all holidays on Saturdays and Sundays, and even vacations, into the service of preceptor. And later, with due consent of his mother, he undertook the monastic initiation from Baba Ji and was called Karnatakpuri.

Few days before his final emancipation, Baba Prakashpuri said to Karnatakpuri that the latter must do as much service to the former as possible, because final time of the former had arrived. To this, it just came out from the mouth of Karnatakpuri, "For us, you will be here forever." Even today, Mahatma Karnatakpuri feels the active presence of Baba Prakashpuri around him.

Gullible Devotee of Baba

Mahatma Mahadevpuri

In Gurgaon hermitage, in the sermon hall of Pandwala Shiva temple, usually sitting on a hard couch, a self-satiated Mahatma can often be seen making the lamp-threads from raw cotton. He would have such a permanent peace on his face, as if no question about life and world has remained for him. Responding to devotees by saying 'Hari Om' and sometimes spreading the childlike laughter, he is Mahatma Mahadevpuri.

Baba Mahadevpuri is of Bengal origin. Just after attaining conscience in the early life, with a desire of following the monastic order, he reached Vrindavan. While beneficing himself with the

spiritual company of sages and saints in Vrindavan for some time, he came to Gurgaon hermitage for the holy glance of Baba Prakashpuri; and became the devotee of Baba Ji forever.

Usually, in case of saints and Mahatma, who had stayed in hermitage for three days, Baba Prakashpuri would ask them to depart. But after arriving in the hermitage, when Mahadev prostrated before Baba Prakapuri, latter insisted that former must not leave the hermitage without telling him. Mahatma Mahadev tells that neither Baba Ji ever hinted at former's leaving the hermitage in lifetime, nor did the former himself asked for the permission to depart. When it had been merely two or three days from his arrival in the hermitage, as for the daily routine, he had merely come and sat in front of Baba Prakashpuri, when Baba said, "Mahadev! Go and refill the emptied coronation-vessel hanging over the Shivalinga in temple." As Mahadev arrived in the Pandwala temple, he found that the vessel had indeed emptied. He filled the coronation-vessel with water, and considering it as a command for him, he began to sit in the Pandwala temple from that day. Nowadays, Mahadev looks after the chores of filling water in the coronation-vessel and other upkeep of the temple.

Once Baba Ji asked from Mahatma Mahadev, "Mahadeve Ji kaise hain?" ("How is Mahadev?"). The gullible man replied, "Baba! Mahadev ko thand lagti hai" ("Baba! Mahadev shivers in cold"). Gurudeva understood the matter instantly and arranged for the woolens for him. In 1997, on the auspicious occasion of 'Guru-Purnima', Baba Ji gave him the sacred formula ('Guru-mantra') and initiated him in the proper monastic order. Mahatma Mahadevpuri says that Baba Ji always remains close to him.

Arrival of 'Shiva-Acharya' of 'Jangam' monastery in the Gurgaon hermitage

Shri Chandrashekhar, who was Shiva-Acharya of the 'Jangam' monastery in Varanasi, would often visit the 'Kaatyayini' temple in 'Chhatarpur', Delhi, and would become a guest of Baba Nagpal there. With his preaching and sermons, he would introduce people with spirituality. One day, through a devotee, he expressed his wish for meeting the revered Baba Prakashpuri. Hearing this, Baba Prakashpuri himself rushed to meet him in Chhatarpur temple. During their talk, Baba Ji invited Shiva-Acharya to Gurgaon hermitage, which the latter accepted joyfully. He said that after going back to Varanasi, he would inform the date of his arrival in Gurgaon hermitage. After this, Baba Prakashpuri went on to meet the presiding person of Chharatpur temple, Baba Nagpal. Spiritual discussions took place between the two saints and after staying there for some time, Baba Ji returned to his Gurgaon hermitage.

Date of February 27, 1997 was fixed for the arrival of Shiva-Acharya Shri Chandrashekhar of 'Jangam' monastery in Gurgaon. Few days before of his arrival, Gurgaon hermitage was started being decorated splendidly. On February 27, 1997, quite many devotees from hermitage reached 'Paalam' airport (in Delhi) to receive and welcome Shiva-Acharya Shri Chandrashekhar Ji. While emerging out of the airport premise, revered Shiva-Acharya was garlanded and gloriously welcomed by devotees. Nearing toward hermitage, on the Bajghera road, Ravi Baba was stationed with thousands of devotees and many saints to welcome their revered guest. As the car reached here, the devotees standing in lines at both sides of the road reverberated the whole atmosphere with the hail-slogans for Shiva-Acharya Ji. Ravi Baba and other devotees welcomed Shiva-Acharya Ji by garlanding. On both sides of the road devotees had crowded. Following the musical bands and Ravi Baba, who was holding on his head a vessel of water from the holy river Ganga, Shiva-Acharya advanced towards the hermitage. People standing in queue were raining the flower-petals. Entered through the main entrance gate and while coming in, as Shiva-Acharya Ji reached the Samadhi of saint Brahmprakash; Baba Prakashpuri, who

had reached there only few moments before to welcome him, greeted the honorable guest with flowers and garlands. At that place only, a beautiful door and an adjoining gallery had been made of flowers. From there, Shiva-Acharya Ji and Baba Ji were taken to the large hall in back side. In that hall room, a palanquin shaped platform had been decorated with flowers. On this platform, arrangements were made for the seating of both saints. Both sat on the seat and devotees showered the flowers on them. In some time, Shiva-Acharya Ji was taken to the saint's building next to hermitage pond, where his meals had been arranged. After meals, Shiva-Acharya Ji went to see the hermitage of Raiseena with Baba Ji. Having seen the natural location and spiritual ambience of Raiseena hermitage and after spending few moments with Baba Ji in his hut, Shiva-Acharya Ji became enraptured. There after he came back to Gurgaon hermitage with Baba Ji. Again, his arrival was greeted with musical bands, flower-rains and hail-slogans. It was about 4'o clock afternoon. For his sermon, a beautiful platform was ready; on which Shri Shiva-Acharya Ji, Baba Prakashpuri Ji and many other saints of hermitage took their seats. For broadcasting the sermon, loudspeakers had been installed in the adjacent residential colonies. In front of platform, there were thousands of people. Before Shri Shiva-Acharya started his sermon, quite a few people formally thanked him. The author of these lines himself was one of the witnesses in the sermon audience. Shiva-Acharya Chadrashekhar Ji preached many paths of achieving God and said that a person can choose any path as per his individual deserving; however among all these paths, very assured one is to take refuge in a truthful-preceptor ('Sat-guru'). While admiring the great fortunes of present congregation, Shri Shiva-Acharya told them that they were very fortunate to have found such a great saint and truthful-preceptor ('Sat-guru') like Baba Prakashpuri. He said that certainly it was the fruit of their accumulated auspicious Karma from their past incarnations.

After the sermon of Shiva-Acharya Ji, the mike was transferred towards the seat of revered preceptor. Shy and taciturn Baba Prakashpuri Ji said that he had never spoken from such a platform before. His Hindi pronunciation had an influence of south India's accent. His language was simple but it came from heart and reached hearts only. In his rudimentary Hindi, he was saying the following:

"Jab ham Gurgaon aaya thaa to ek to ham idhar ki bhasha nahin jaanta thaa aur na koi hamen jaanta thaa. Hamen jab kabhi aur jo kuchh mil jaata, kha-pi lete. Kabhi-kabhi bhooka bhi rah lete. Kabhi-kabhi bargad ya papal ke fal se bhojan ka kaam chalaa lete thay. Samay ke saath-saath hamko idhar ki bhaasha kuchh kuchh samajh mein aane lagi aur sevak logon ka aana bhi chaalu ho gaya. Aaj vah din hai ki bada-bada seth log iss baat ka intjaar karta hai ki baba apne muhn se koi seva batayen tau vo Karen. Par ham kisi se kuchh nahin bolta. Jo kuchh bhi karna hota hai, log apni marji se karta hai. Hamara vishwas hai ki ham kitna bhi bada kaam karen yaa bhandara karen, swayam narayan usse poora karega. Usee mein vishwaas rakho. Vah aapki chinta khud karega. Hamen bas yahi kehna hai."

("When I'd arrived in Gurgaon, neither would I know the language of this place, nor would anybody know about me. Whenever and whatever I could find, I ate or drank. Sometime I continued even unfed. Sometime I would have the food of Banyan or Peepal trees' fruits only. As the time passed, I started understanding the language of this place, and the devotees also started coming here. And today things are such that many rich men wait for my favor if I would ask them for some service. But I never ask anything from anybody. Whatever has to be done, people do by their own will. I persistently believe that whatever big feat we do here, or organize the religious feasts here, it is all getting done by Lord Narayan Himself only. Have faith in Him. He worries about you. That's all I had to say.")

People sitting across the platform were too much impressed by the simple and straight talk of Baba Ji, that they started raising the hail-slogans of both the saints, as if they were recording their gratitude for being present in this sermon.

After the sermon programs were over, Shiva-Acharya Ji wished to reach the Chhatarpur temple and meet Baba Nagpal there. Along with him, Baba Prakashpuri, Baba Ravipuri and another devotee of hermitage also departed for Chhatarpur. When Shiva-Acharya Ji arrived in Chhatarpur temple, Baba Nagpal asked as to wherefrom the former was coming in this hour? At this, Shiva-Acharya Chadrashekhar Ji narrated to Baba Nagpal Ji an account of his splendid welcome organized at Gurgaon hermitage. Shri Chadrashekhar Ji was so much overwhelmed by his welcome that he expressed his inner most happiness in front of Baba Nagpal Ji in the following words, "The kind of liberal and splendid spirit Baba Prakashpuri has welcomed me with, it's a rare experience in my life." Hearing this, Baba Nagpal Ji told Chandrashekhar Ji that in the saintliness of Baba Prakashpuri, indeed an ocean of guileless respect and hospitality for saints and the spirit of beneficing kindness upon householders, floats. He said that in good old times of Gurgaon, a God realized saint Geetanand Ji used to live there. In his lifetime, perhaps, the people of Gurgaon did not recognize him. After he abandoned his body-temple, people started realizing his Godliness; and today they regret for failing to recognize the God-spiritedness of Swami Gitanand Ji ealier. This relationship between saints and common people, which usually remains undisclosed, applies in the case of Baba Prakashpuri also. Baba Prakashpuri is a direct form of Lord Shiva. Presently, people know him only as a Mahatma, but later when he will leave his body-temple, people will grasp the grace of his Shiva-consciousness; and it will happen in the same proportion as has happened in case of Swami Gitanand Ji. In this way, both saints continued talking and appraising each other. Before midnight, Shri Chandrashekhar, Baba Prakashpuri, Baba Ravipuri and the other accompanying devotee had returned to the Gurgaon hermitage. The revered guest had to catch a flight towards Varanasi. Taking leave from the host preceptor, he moved towards Palam airport in a car. Many devotees from hermitage accompanied him till airport for seeing off. In these manners, Shiva-Acharya Shri Chandrashekhar Ji's wishes for visiting Gurgaon and Raiseena hermitages and desire for communing with Baba Prakashpuri were accomplished with great splendor.

Dedicated Faith of Matchless Devotees

Open Hermitage of Bijwasan (Delhi)

Spirit of Devotion and Faith

Baba Prakashpuri's attachment with Bijwasan hermitage near Delhi-Gurgaon border is quite old. This hermitage, which is located in midst the farmlands on the left side of highway from Najafgarh, is about three kilometers away from the Bijwasan village. Spread on five acres land, there are plenty of trees in the hermitage, such as Banyan, Peepal, Neem, Aanwla, Sahejna, Mango, Jambu, Banana, Belgiri, Sheesham and Saagwan. By glancing at the enormity of water availability and lush greenery on each pore of the land, it doesn't feel that some time ago this land was utterly desert and barren. Earlier, here would be seen hardly a tree of 'Jaanti' and water was nowhere in sight till far. Having transformed from being deserted to fertile, this land had seen the feet of Baba Prakashpuri on it. Till that time, there was no difference between the coarse nature of land and the nature of 'Jaat' (farmers) majority of the Bijwasan village. As dried was the land, so were the villager - cold, tasteless and dried. They would be known for making fun of saints and ascetics by calling them 'Modha' (imposter); and instead of giving something to them, they would turn cruel to the extent of robbing from the ragged bags ('Jhola') of saints. While narrating such coarse nature of this village, the former president of village committee Dharam Singh, his fellow Nafe Singh and also other people never feel the hesitation of any kind. They give entire credit to Baba Prakashpuri for transforming the fortunes of their farmlands, and also for the enormous 'change' occurring in their own and other villagers' nature. Every evening, when local people congregate in the hermitage, if some new person, who is curious about the life of Baba Prakashpuri, arrives, they become excited about chanting and telling all known and unknown exploits of Baba Ji. In their voice, there is enormous unshakable faith, dedication and gratefulness towards Baba Ji; and their reminiscences about Baba Ji's favors upon them are so spirited and forceful; that they do not give you a chance to ask more; for they themselves don't stop telling. After meeting Baba Ji's devotees in the hermitage of Bijwasan; any faithless, doubting or argumentative person can be seen floating and sinking in varying mental states, just as 'Uddhav' had felt after meeting the 'Gopis' in 'Brijbhoomi' (as per a folklore relating to Lord Krishna). This radical and dramatic transformation, which came in thoughts and deeds of Bijwasan villagers, was not a result of some customary faith or devotion; but these people had become devoted to Baba Ji in the very course of witnessing his assertions turning into the realities like miracles. And this devotion was so strong, that now no other color, except that of Baba Ji, gets on them.

When entering this hermitage, the first place where devotees bow their heads, is the Dhoona-seat of Baba Prakashpuri. This is established in a room, which is constructed on a cemented platform at 3 inches height from the ground. In the beginning it was a temporary hut of Baba Ji, which in 1980, was turned into a permanent room. The room measures 25 x 20 feet, where in are five entry doors; two in front and one in other three directions each. Just when entering, towards right, there is Dhoona seat surrounded by a railing. Dhoona seat has been made mostly in the same way as in the other hermitages. There are three small and big 'Trishools' and equal number of 'Chimtaas' bored at Dhoona. Dhoona is in constantly lit state. There are proper arrangements for lighting incense sticks near it. Towards right side in the opposite wall from Dhoona, there is Baba Ji's seat, on which his picture-frame of 2.5x2 feet is adorned. Towards left entry door, by way of chiming the large bell hanging from

ceiling, the devotees make auspicious sounds; and by prostrating at the picture-frame of Baba Ji, they make their visit of hermitage accomplished. In the south direction from Dhoona room, adjacent to the inner pathway, there are seven Pipal trees on a big platform, which seem like collectively heading towards the sky, as if wanting to touch the highest tip of the creation together. Hermitage people call these trees as seven brothers and express their own togetherness with them. Slightly towards left in behind of Dhoona seat, it's the 1970 manufactured submersible pump of the hermitage. In words of hermitage residents, this is a never-depleting resource of exquisite water. Besides this, there are two more tube-wells in the hermitage. Approximately 100 feet far from this, it's the storehouse with a community kitchen attached to it. To the left side from storehouse and community kitchen, there is a cow-shelter made of tin, in which two cows and one calf are present as of this writing. Behind storehouse is an under-construction dwelling for saints, which measures 45x30 feet and is in double stories. This structure stands over 12 pillars. As per hermitage residents, the walls of different rooms will be raised and shortly after, this structure will take form of a completed building.

Water-well from the Arid Land

Slightly far in left from the storehouse is a well which is 45 feet deep. This well doesn't have water at present. There is an exclusive incidence in relation to the well. In days when Baba Ji used to live in the raw hut of this hermitage, the festival of 'Ganga-Snan' (about taking holy ablutions in the holy river Ganges) was presented. Two days before the festival, in the evening time, villagers implored Baba Ji that the latter must take them to Haridwar for the holy ablution in river Ganga. Even though Baba Ji gave his consent to the proposal, he had also attached a condition to it that before he would take them to Haridwar for holy ablutions, he himself must take holy bath from the water of well inside the hermitage. Now it was quite a dilemma before the villagers. First it was a barren land; secondly, possibility of water-well was too remote; over and above, time was too short for carrying out a laborious task of digging well in the ground; but still, in the inner minds of villagers, the faith of fruitfulness of Baba Ji's wishes was firm. Immediately, with whatever available small petty tools, a group of villagers engaged into the job of digging well into the ground. And what a surprise! Around 4'o clock in dawn, after digging 45 feet down, the first stream of water burst out. So was it! Exulting villagers screamed, "Ba.......ba, Pa......ni", (O Baba Ji, here's the water). While spiritually summoning the mother river Ganges, Baba Ji took a holy bath with that water. Even the devotee villagers took bath in water; and in afternoon, along with many devotees, Baba Ji departed for Haridwar for taking sacred ablutions. In the present times, when this well has dried of water again, villagers plan to cover it with iron-mesh on the top and preserve this place as reminiscence of Baba Ji.

Simple Cottage Transforms into Shiva-Temple

Far in extreme left side of the hermitage compound, saints' residence has been constructed. This edifice has one room, ahead of which is a verandah, and on right side is a platform for taking rest. Around 25 feet far in opposite of saints' residence, on a 30x30 feet platform which is 3 feet high, a temple of circular walls has been made. Inside the center of it a 'Shiva-linga' has been established. This temple has two entry doors. Two more doors in north and south directions have been permanently closed as of now. There is another incidence in relation to this temple. As per villagers, the construction work was going on for making a permanent cottage for Baba Ji, when the under-construction walls appeared to be quite high than the expected height. Then Baba Ji commanded that now inside here, instead of Baba, Lord Shiva Himself will reside. In this way, in year 1967, by the

auspicious hands of Baba Ji, 'Shiva-linga' was established inside the circular temple. And at this event, the first religious feast ('Bhandara') was organized in the hermitage; wherein 20000 saints and sages had gathered from the length and breadth of India.

Just when descending from the platform of Shiva-temple, ahead of the narrow pathway, there is one tree each of Banyan, Peepal and Neem at a tentatively equal distance of 10 feet each. People at hermitage call them as 'Taru-Triveni' (the holy trio of trees). There is also an exquisite plant of banana sown by Baba Ji, on which more than 100 fruits appear merely in a bunch. On the southern edge of hermitage, there is also a water pond which is always full of water. In the next phase of hermitage development, it is planned to construct stairs all around it. Walking ahead of this pathway towards right side, there is an old storehouse of two rooms. Slightly to the left side is a water tank, which dispenses water through many taps. Nearby it, there is an open circular platform made of bricks. As per the former chief of village, for past ten years the efforts were being made to construct a cottage on this platform, but every time this work gets halted because of some constraint or the other. Now he has given up this idea of construction. He believes that Baba Ji doesn't wish construction on this place.

Underground cave for penance

One possible reason behind various constraints in the way of constructing this round cottage on the platform may be that, on the very adjacent land to this, an underground cave of Baba Ji is situated, which was made in 1965. Baba Ji used to conduct his penance in this underground cave only. In the words of former chief of village, this cave could be entered only after descending 16 feet from a slanting path; and further after 25 feet long tunnel under the ground, it was the penance cave of Baba Ji. One night in the year 1977, a sudden spate of water flooded into the cave. Since the cave was not cemented, it couldn't bear the pooling water for long, and submerged. Even though, along with his devotees, Baba Ji had left for pilgrimages two days before; he had already seen this unprecedented incidence from his divine-insight. One benched couch and some other articles, which were used by Baba Ji for taking rest, are still submerged in this cave.

Villagers Reformed by the Love and Rebukes of Baba Ji

Baba Ji's devotees in Bijwasan hermitage take immense pride in remarking that, from year 1962-63 till 1977-78, for fifteen years, Baba Ji lived in this hermitage continuously. Lives of many people transformed merely by his glance. By giving examples from the surrounding environment, Baba Ji changed the aggressive nature of Bijwasan village. By pointing at five male-buffalos often gathering in the open landscape of hermitage, he would reprimand the bickering villagers, "Arey tum to in jhoton se bhi gaye beete ho. Jinhe prakrati ikattha baithne nahin deti, ve bhi aashram mein aakar ikatthe baith jaate hain, aapas mein ladte nahin. Idhar tum ho ki baat-binbaat aapas mein seengh uljhaaye rahte ho." ("Hey, you're even inferior to these male-buffalos. Those, whom the very nature doesn’t let sit together, sit peacefully in the hermitage and do not quarrel; but here are you on the other side, who never stop bickering over the insignificant matters"). When talking about Baba Ji, these villagers, who visit hermitage, actually express their heartiest gratefulness towards such reprimands; and accept that such uncultured people like them learnt the etiquettes of togetherness only after love and rebukes of Baba Ji.

Prophecy of 'Satguru's Arrival

Upon asking that how and when he had the auspicious sight of Baba Ji for the first time, former chief person of village tells that, another person of this village, whose name was Sarjeet, saw Baba Prakashpuri in 1961 during the religious feast ('Bhandara') of 'Manibaba' at 'Gari-Harsaru' at Gurgaon. While peacefully sitting away from the crowd, Baba Prakashpuri left such an impression on this person, that after returning to Bijwasan, this person extolled his meeting with Baba Ji as a great achievement. On following day, the chief person himself went to the Gurgaon hermitage for Baba Ji's holy sight ('Darshan'). Then after, this series of visiting never broke. Sometime later, by good fortune, an immensely radiant ascetic arrived in the 'Badam' orchard of Bijwasan. He was of good height and strong frame. Wearing only a loincloth and carrying only one utensil of brass ('Kamandal'), this divine saint declared in a sermon in front of all, that very soon the villagers of this place will attain a truthful preceptor ('Sat-guru'). Having said this, he left for a pilgrimage towards Himalaya. His prophecy fructified. After few days in the small forest of 'Bharthal', an advanced saint arrived. He was no one else but Baba Prakashpuri himself. He started living in a hut nearby a water-pond and well. This matter relates to the year 1962. After staying in the forest of 'Bharthal' for around one month, Baba arrived in the 'Badam' orchard. Now few villagers started coming for his 'Darshan' (holy sight). In 1962, at this place only, Baba Ji first organized a small religious feast ('Bhandara'), in which the saints and sages from adjacent regions had congregated. Desiring for more solitude, Baba Ji left the 'Badam' orchard and came down to the existing place of hermitage. Having arrived here, Baba Ji lit a constant Dhoona. People started coming for his 'Darshan' and holy company, but because of their old obstinate nature, the residents of Bijwasan had not become fully devoted to Baba Ji yet. However in short period of time, they had witnessed the penance and yogic attainments ('Siddhis') of Baba Ji. Now the changed scenarios were such that not only from Bijwasan, but people from even adjoining regions had started coming for Baba Ji's 'Darshan'. The villagers of Bijwasan take immense pride in extolling themselves for witnessing the miracles of Baba Ji. Intermittently, Baba Ji would also go to Raiseena hermitage and Gurgaon hermitage, but shortly after he would come back to this Dhoona only. In summers for two or three months, if he liked, he would leave for his Manali hermitage in Himachal or for some other mountain pilgrimage. If the intervals before his returning would get somehow prolonged, the devotees of Bijwasan would become desperate and would reach out Baba Ji's probable places. By taking Baba Ji back to Bijwasan hermitage, they would exemplify their deep devotion.

Religious Places in the Region and 'Darshan' of Saints

Actually here the devotees had attained such personal grace of Baba Ji that while honoring the insistence of villagers, Baba Ji himself would feel joyous. While living in this hermitage, Baba Ji started learning Hindi and Haryanavi by listening to the folk songs ('Ragini') of the renowned folk singer 'Pundit Lakhmichand'. While living here Baba Ji frequently travelled to the nearby and distant pilgrimages. In these religious travels, few devotees of Baba Ji from Bijwasan would always accompany him. At these religious places, Baba Ji would take the holy glance ('Darshan') of saints and sages living there, and would also have religious discourses with them. Among these saints the following names must be taken: Baba Jamnagiri of Khorikund (brother-disciple of Sewagiri), Surdas Aanandgiri of Kankarwali in Rewari, Chief of Baba Bhaironath temple at Khol, renowned saint Baba Rameshwar Das of Tiba Basai, Baba Khetanath of Sihma at Narnaul, Swami Somdev of Noorgarh (Pataudi region), Baba Chhotunath near Baadmer. Apart from these, Baba Ji also made religious travels to all camps in the regions of Jhajjar-Beri, Asthal-Bohar, Gadaipur, Inchhapuri, Naukhamandi, Khod and many more alike. Seeing upon Baba Ji on his arrival, the chief ('Mahant') of Siddha temple

in Khol region would always say in local language, "Pahlo mahaan sant aayo" ("He's the first saint coming here").

The spiritual energy emanating from this hermitage land, which is bestowed by the village community of Bijwasan, can be experienced by any devotee. In this hermitage, people of all age-groups and classes congregate on special occasions, festivals, religious-feasts and particularly every evening. Inside the hermitage there are no talks other than those around Baba Ji. Being together even though they talk in their pure countryside language, but the subject of their discussions are only the exploits of Baba Ji and nothing else. Just as entered in the boundary of hermitage, their other matters about local politics, mutual opinions and differences, prejudices and hindrance, or other mutual grievances are left far behind in the village itself. To come in hermitage at regular time, serving Dhoona-seat as per their capacity, prostrating reverently at the holy places there, and returning to their homes after taking care and discussing about the upkeep and other development plans of hermitage, is a part of their daily routine. Here the hermitage had not been fenced properly. Including the main entrance door, it's open from all sides; though, yes, the boundary edges of hermitage can be ascertained by barbs, sand-lines, trees and bushes. In different seasons, at around 9 or 10'o clock at night, devotees return to their home; whereas hermitage is left open. Any article, whether expensive or not, stays there untouched till the following morning. For guarding the hermitage, there is no night-watchman or other kind of security. It's the unshakable belief of villagers that even today Baba Ji protects the hermitage in his invisible form. Intuiting his constant presence, devotees say that no ill-spirited or evil-guided person can even dare to enter in the region of hermitage. Such belief can also be understood as the result of their consolidated power of faith. In this relation, it must be noted that so far no saint or Mahatma has been nominated by Gurgaon hermitage to head and look after this hermitage; though because of geographical vicinity, as intermittently opportune, Baba Ravipuri, Baba Karnatakpuri and other saints keep coming here.

The Spiritual-Lotus Blooming in the Aravali Mountains' Series

Hermitage of Raiseena

Mountainous Backdrop and Shade

One of the hermitages of Baba Ji is situated in the village of Raiseena. For his devotees, Raiseena hermitage is as renowned and significant as is the Gurgaon hermitage at Bajghera road. Much part of Baba Ji's penance life is bonded with this place. Apart from this, the natural geography of this hermitage is so soothing, fascinating and divine, that it nevertheless attracts the travelers of spiritual path. Once reached in this hermitage's tranquil ambience, a person forgets his all worldly vexations. Situated in the mountains of half-circular Raiseena, this hermitage compellingly reminds us of those saintly dwellings, where in the woods, being far from the reach and glitter of world, the saints would sit in the state of Samadhi and would meditate for the beneficence of entire existence. Indeed, the hermitage of Raiseena looks like an ancient dwelling for sages. The appellation of 'Rishiyaan' given by Shiva-Acharya Swami Chandrashekhar to Raiseena, applies on this hermitage completely.

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Shiva-Acharya Shri Chandrashekhar of 'Jangam-math' in Varanasi arrived at Gurgaon hermitage on 27th February 1997. Desirous of seeing Raiseena hermitage, he came here with Baba Ji that day. He was so captivated by the natural opulence and spiritual sanctity of this place, that it suddenly came out from his mouth, "This place is not Raiseena, but it's Rishi-yaan." He intuited that certainly, in ancient times, many sages must have observed deep penances here. The valleys of this mountain series must have hosted the penance caves and hermitages of those sages. For those roaming sages, these mountains must have been nothing less than the spiritual vehicles ('Yaans') only. For this reason, it's no wonder if these mountains were known by the name of 'Rishi-Yaan' only in those times. As per them, only this word 'Rishi-yaan' was been called as 'Raiseena' in the coming times.

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One part of the deserted mountains of Aravali is known as Raiseena hills. In lap of these hills, it's a village called 'Raiseena', which has around 100-150 houses of mixed communities of Hindus and Muslims. After the hermitage of Baba Prakashpuri has been built here, the Raiseena village has become a renowned place in this region.

Raiseena village is connected from the highway between and Gurgaon and Sohna-Alwar. For Gurgaon people, this is generally known as Sohna road. From this road, there are two ways to reach Raiseena hermitage. In the east of Gurgaon city, on the by-pass road between Delhi and Rewari, there is big crossroad known as 'Rajiv-chowk'. From 'Rajiv-chowk', by turning left while coming from Delhi; and by turning right while coming from Jaipur, the road between Gurgaon and Sohna gets started. On this road, the first village ahead of 'Rajiv-chowk' is 'Islampur'. Ahead of Islampur, it comes another place 'Badshahpur', which is quite like a town from commercial point of view. The distance between 'Rajiv-chowk' and 'Badshahpur' is six kilometers. Turning right from 'Badshahpur', a road goes towards Raiseena. Hermitage is around 17 kilometers from here, which means that hermitage's total distance from Gurgaon is around 23 or 24 kilometers. Going from Badshahpur to Raiseena, the first village on the way is 'Akleempur-Tikli', then after it's Tikli, then Baans, and then comes a huge mountainous estate known as 'Aravali-Retreat' developed by famous realtors - Ansals-group. Here are many farmhouses of riches. This entire road travels over the hill. While using its enormous resources,

Ansals group has transformed this road, till the second end of its estate, into a nice terrain. On the both sides of road, Ansals group has planted greenery and trees, and also by boring many tube-wells and supplying water in this way, it has generated many possibilities of turning this hilly area into a tourist hotspot.

As starts this Aravali retreat, the name of this road - "Tikli-Crescent Road', which is given by Ansals group itself, becomes visible on the stones at different places. Developed regions have been named and indicated as 'Avenue'. When reached the 'E-Avanue', just where is an indication of 'Golden-Height' on a stone, this road takes a turn towards Raiseena. From here, that road starts toward the hermitage, which is undulated and less developed in comparison of Aravali retreat. While treading up and down on this road, the entire compound of hermitage starts becoming visible. When glancing over the temple and other places in hermitage, it feels as if the divinity of hermitage is attracting devotees' minds by big velocity. The reverent conscience doesn't move away from the sight; and just when he reaches the hermitage, he feels as if his wish from many incarnations has been fulfilled. The spiritual peace permeated in the hermitage, the sight of vegetation there inside, greenery, the golden vessel-tip of the temple which is made of while marble, the straight fall of hill in the backdrop of temple which is in form of shade by 'Sheshnaag' on the head of Lord 'Vishnu', and the tapering mountains on both the sides; actually hypnotize a reverent mind instantly. While descending from this road and entering in Raiseena, there is a newly made temple of Lord Krishna. Only on this turn, on left hand side, there is a government primary school named after Baba Prakashpuri.

Even the second roadway towards Raiseena splits from the Sohna road itself. Instead of turning right from Badshahpur, straight on Sohna road, there is 'Alipur' village which is 7 kilometers before reaching Sohna itself. This place is 14 kilometers ahead of 'Rajiv-chowk'. Taking right from Alipur village, there's a road going towards Raiseena hermitage. Hermitage is 6 kilometers away from here. In a way it's a connecting road, which reaches out to the national highway towards Sohna. Before Raiseena village, another village 'Hariyahera' falls in place on the way, which is comparatively bigger than Raiseena. When compared with the earlier hilly road, this way is convenient and shorter by 3-4 kilometers, but those who get inspired by the customary discomfort of journeying towards religious shrines and also appreciate the natural splendor of mountains on way of spiritual pilgrimages, actually prefer the bliss of hilly road itself towards the Raiseena hermitage.

Form of Hermitage

Raiseena hermitage is spread in an approximate area of 21-22 acres in the valley of mountain. Form three sides it is surrounded by the hills. Various mercury lights, which are installed on the high poles aside to the hill, when lit at evening, produce a half circular radiance of light, as if the hermitage is expressing its divinity and mysteries. Slightly towards right from the main entrance door there is a proper platform, above which a Peepal tree stands. Sitting only here Baba Prakashpuri used to affectionately glance at the preparation work of the landscape inside the hermitage compound. In the bottom of opposite hill are thousands of trees, amongst which nearly 500 are the trees of Amla. The Sagwaan tree, which is found in the valleys of Himalaya, is in plenty here also. Apart from these, there are more trees of Neem, Banyan, Peepal and Silver Oak in this region. Beautiful colors of red 'Boganbelia' also add to the beauty of forest around the hermitage

The central part of the hermitage is properly fenced; and as of now the main door installed in this fencing is called as main entrance gate. This entrance gate is around 10 feet wide and 15 feet high, which leaves an impression of craftsmanship of a religious place. In the upper cement slab over this

gate, "Shri 1008 Sant Baba Prakashpuri Aashram" has been embossed. In the same fencing wall, around 20 feet in left from the main gate, there's also a smaller gate, which is always open for the visitors. Just when entering from the smaller gate, there is reservoir for drinking water, which, for convenience, dispenses the water from a dozen of taps.

Raiseena hermitage is surrounded by mountains from three sides. A hill in the backdrop actually stands like a steep perpendicular rock at ninety degree angle. When entering from the main gate, in left side is a cow-shelter; and in right side is the central part of the hermitage compound. The space for cows has been spread in an area of around 5 acres, which has been connected with the main hermitage through a door. Just while entering in this landscape made for cows, in right side are the thatched huts made for the working shepherds. The centrally raised pathway ('Dauli') goes to the last end of the cow shelter. In right side of this central pathway in the landscape for cows, there are dozens of small and big trees, which attract one's attention. The natural fresh waft floating from these trees fills up the air with soothe. In left side, there is a stupendous farming of vegetables and leafs. Along the backdrop wall of the landscape for cows, there's a cemented hall made for cows which measures nearly 60x20x16 feet. In this hall there are two doors and two windows. For getting natural light inside, there are several ventilators along the ceiling. Towards backside wall in the hall, a 60 feet long concrete container ('Khurli') has been made to feed cows; and it's divided in three-four parts. For the convenience of cattle, the floor of the hall has not been cemented. There are also five ceiling fans in the hall, so that the cattle would remain comfortable. Besides these, there are also proper arrangements for water, electricity, fresh air and dense shady trees for the cattle. Slightly far from the landscape for cows, in the opposite valley, there's another big forest place, wherein, along with other plants, nearly 500 trees of Amla have been cultivated. A residence for saints has also been constructed here.

Entering from the main gate outside, where on the left hand is the landscape for cows; just in front of that and while taking right from the main gate is the central part of hermitage. "Shri 108 Sant Baba Prakashpuri Aashram" has been inscribed over another cemented gate here inside. Straight into the left corner of inside the fencing, it's the same Dhoona place of Baba Prakashpuri where he used to sit and observe his penance. This place is slightly below the normal level of surface, which can be reached by descending five stairs. After coming down, Dhoona and the seat of Baba Ji are made on the right side. Dhoona is approximately 3x3 feet, in which two 'Chimtas' and two 'Trishuls' have been bored. Till data, Dhoona is constantly lit. On one edge of Dhoona, a lamp of pure ghee is also lit constantly. The roof of Dhoona place slants in two directions. For exhausting of smoke, a window of 2x2 feet has been left open. Aside to Dhoona and towards wall, there is the seat of Baba Ji, over which picture-frames of Baba Ji have been adorned. This Dhoona place, which measures 20x10 feet, has been divided by an iron grill. In the other part of Dhoona place, the Shiva-linga of Anjani Mahadev, a big picture frame of Baba Prakashpuri and his holy sandals have been put on a flat couch. The faithful devotees consider touching their foreheads at Dhoona and holy sandals as their great privilege. In left side from the entry door of Dhoona place, it's a meditation room at bottom, over which a residence for saints has been constructed. Outside from this saints' residence, there is a cemented platform, which is actually a sitting place for the saints in hermitage.

While entering in this central part of hermitage, at short distance, it is the community kitchen, where many rooms have been made in the front side and towards the right side too. All rooms open in a verandah outside. A story above the rooms on the right side, dwellings for saints has been arranged. Inside the fencing of community kitchen, there's quite a big lawn. While entering here, in its deepest left side corner there is a big square-shaped water tank for the water supply. From this community

kitchen ('Paakshala'), hermitage arranges for the daily afternoon and night meals and also tea in the evening. For all hermitage resident saints, visitors, devotees, workers and locals arriving from Raiseena village, the meals prepared in pure ghee is offered.

Outside the community kitchen, in left, a half-circular staircase is also seen. Actually Baba Ji had caused the construction of these stairs for managing the spate of floods coming down from the hills and also for preventing the land-slide. On the both sides of stairs, there are queues of dense trees which provide shadow over the stairs and on the elsewhere open space too. On special occasions, these stairs are used by devotees for their seating. In front of stairs, there's also a plain garden, inside which the green grass and shadow of trees is particularly relaxing for the visitors of hermitage.

Octangular Shiva Temple

In the right corner of garden, in the mid of a platform, which is to be climbed with twelve stairs clad in white marble, here is a splendid Shiva temple, the highest tip of which is 105 feet high from its lowest surface. The craftsmanship of the temple is spectacular. This temple is in octangular shape and has two doors. Its main door is very high and attractive, over which on a marble slab, an account of the rehabilitation of this temple by Baba Prakashpuri on January 01, 1998, has been inscribed. Second door of the temple is in right side. On particular occasions, after orbiting around inside, the devotees take exit from this gate only. Otherwise generally this door is closed. Along this door, in the orbiting path, there's also a small low height wall to restrain; so that as per the scriptural customs, devotees can exit from temple only after half round of Lord Shiva. Actually this temple of Raiseena hermitage is the same Shiva temple, where Baba Prakashpuri had re-established a broken Shiva-linga after restoring it in an artistic form.

On the main door of temple, there is a marble statue of 'Nandi', which faces towards the cella ('Garbh-griha'). The cella of temple is adorned with a square shade, in all four directions of which, four different open doors for taking holy view have been made. On the Shiva-linga placed in the center of cella, a beautiful form of manifested Lord Shiva has been carved. A big brass-bell hangs ahead of the main door of temple, which is rung by devotees at the time of ingress and egress. As per holy custom, the copper vessel hanging over Shiva-linga, glorifies it with the continuous droplets of water. In each wall of the octangular temple, except on the walls of main door and another door, six temples have been made. On left side, respectively, the statues of Lord Ganesha, Radha-Krishna, Shri Ram-Lakshman-Jaanki, Shiva-Paarvati, Durga and Hanuman are established. In between the wall-temples of Lord Shiva-Paarvati and Goddess Durga, a big picture frame of Baba Ji, which measures 8x5 feet, seems to be blessing the faith of orbiting devotees. Behind this new Shiva temple, slightly far in left, there is an old temple of Lord Shiva which was once established by Baba Ji and now stands in its original form. Every devotee who visits the hermitage, after taking the holy glances in the new temple, also pays obeisance in the old temple and thinks of his privilege of visiting the hermitage accomplished. In left side of this old temple of Lord Shiva, there is a water pond of natural stream, which nowadays has been preserved by making cemented construction around. In the walls of pond, meshed windows have been left, so that by the touch of air, water would remain fresh. The source of entire water supply in the hermitage is this pond only. Baba Ji's insight was not limited to only hermitage's water supply. Looking at the severe scarcity of drinking water in whole Raiseena Village, he caused the construction of high-rise water tank inside the hermitage compound; so that water would be constantly supplied to the villagers. To this date, this water tank is the main resource of water supply in Raiseena village.

Another aspect of the auspiciousness and pilgrimage of Raiseena hermitage also relates to two penance-caves here in the mountains. Out of these, one cave is situated aside to the water reservoir and old temple. It is in the mid of undulating big rocks and is in form a mountain-hole which is 50 feet high. The gigantic rock, which makes the roof of this cave, is actually resting on another rock which seems like an overturned top ('Lattu'). This cave can be entered in the only posture of sitting. In its natural shape, this cave is not of equal length and breadth. Because of the curvy stoned floor, the height of cave is slightly high and very low at some places. Nevertheless the central part of the cave is 4 feet high. Inside, a Dhoona of 2x2 feet has been made; in which a part of old holy ash ('Bhabhut') still lies. In right side from Dhoona, there is a bed and headrest made of cement. Behind this cave, there is another natural water stream, because of which some stone-pieces can been seen soaked with water.

Penance Caves

Another penance-cave of Raiseena hermitage is situated in a straight cliff of rock, which is in the right side from behind the new Shiva-temple. Outer wall of the cave has been painted with limestone, which can be seen from below also. A small window has also been made in this wall. Those people, who cannot reach cave, bow down to the penance-place from below only and feel accomplished. This place is situated at around 60 - 65 feet height from the temple bottom. To reach here, one has to cross the bushes filled straight standing rocks by placing firm feet on them. This cave is actually an erosion of the hill, which has been secured in the form of cave-hut by making 4 feet high and 7 feet long wall from the outside. To enter in this cave, a small door has been left to a side, which can be entered only in the posture of sitting. In this cave also, there is a Dhoona of 2x2 feet, which still contains the old holy ash ('Bhabhut'). On Dhoona, a 'Trishul' of Baba Ji is also bored. The ceiling of cave slants downward to a side. For taking rest, a bed is made of cement. Now and then devotees reach out to this cave and bow down by touching the Dhoona. Not only that, by cleaning the cave with an old broom put outside, they feel themselves gratified.

Being the penance place of Baba Ji, this part of Raiseena hills has of course become a central place of common faith, but apart from that, this hill also signifies a belief relating to an incidence from Mahabharata, that the matchless archer of his age, who was 'Eklavya', a disciple of 'Guru-Drona', had practiced the archery in front of a statue of his preceptor 'Drona' here; and here only he had cut down his thumb, when asked by his preceptor as 'Guru-Dakshina'.

Establishment and Background of Development

Actually it's a long story about Raiseena hermitage and its development. In 1971, in Bijwasan hermitage Baba Ji had organized a large religious feast ('Bhandara'), after which his fame began to increase in the surrounding regions. As compared to before, Biswasan hermitage was now seeing larger crowd of devotees. While living amongst them, when Baba Ji started feeling his penance and solitude-meditation getting disturbed, he talked about it to one or two saints. By coincidence, Mahatma Shankarpuri, who was from 'Chhawla' region of Delhi and present in the hermitage at that moment, hinted about the serene hills of Raiseena as an opportune place for penance. Baba Ji went up and looked at that place, where an ignored holy-stone over a platform also came into his sight. Baba Ji felt that this revered but dormant holy place must be invoked. Rearing this thought, in 1977, Baba Ji caused the construction of a Shiva-temple, which is nowadays known as old temple of Lord Shiva. There was a natural pool of water ('Kund'), in which the water flowing down in stream from the hill

would collect. The caves in the straight cliff of mountain appeared to him as if welcoming. Baba Ji found this place quite suitable for conducting his penance. The inapproachability of this place attracted Baba Ji's mind even more. In these hills surrounded by dense forests, violent beasts like lions would also be seen sometimes. Out of fear, villagers would refrain from coming here. Some of the old men of village had also talked about a lion drinking water from the said pool. Unconcerned to such fearful atmosphere, Baba Ji reached out to that cave up in the hill and ignited his Dhoona. The apprehensive mind of villagers would look up to that place in the mountain again and again, but they couldn't gather the courage of walking up to here themselves. After observing deep penance without water and food for three continuous days, Baba Ji came out from the cave, descended to the pool and took some water. Seeing Baba Ji near to the pool, a few villagers reached out to him. This was the first dialogue between Baba Ji and them. Now whenever Baba Ji arrived in Raiseena, local villages would join him out of devotion. For most of the time Baba Ji would remain immersed in his penance inside the cave, and would come down only rarely. People had started visiting this deserted place more often now. Old men of the village also told Baba Ji that earlier too, many saints had been attracted to the water stream and pool, and they wanted to make their hut here; but because of the desertedness and inapproachability, no one had stayed at this place. As far as the common people were concerned, they were already fearful about coming to inaccessible pathways near the stream even in the day time.

In reality, only the Gurgaon hermitage on Bajghera road was the primary place of Baba Ji's penance. From here only he would intermittently travel to Bijwasan and Raiseena; but his inclination towards Raiseena was now increasing. In April 1977, Baba Prakashpuri reached Raiseena along with his disciple 'Barkatram' and while pointing towards an eroding cliff on the hill, he said that this place must be developed into a holy-hut ('Kuteer'). This place was even higher than the first cave. For it was situated inside a steep straight cliff, it was no easy job for the common men to reach. Devotees used to come in the earlier cave rarely, but Baba Ji felt about this eroding site of mountain to be more tranquil and solitary for his austerities. As per Baba Ji's wish, by making a wall, this place was given a form of 'Kuteer'. For air, a small window was made in the wall; and for entering in the stony 'Kuteer', a small door was also arranged.

In Raiseena hermitage, where is the storehouse nowadays, it used to be a fencing but without any roof. It had a door as well. From villagers, the facts came to knowledge that even though at number of occasions the roof construction had been attempted on this fencing, but it never succeeded. Only God would know the reason; but things never fell in place for the roof. Hearing that even the mason people have now started feeling haunted about commencing the roof construction again, Baba Prakashpuri expressed his determination for starting the roof work again this time. In Baba's supervision, the construction work started. Until the roof was really ready without impediments, Baba Ji stood and watched over it. Seeing roof over the fencing was no less than a miracle for the old men of Raiseena.

Series of Astonishing Occurrences

In days of 1978, when the new 'Kuteer' of Baba Prakashpuri was under construction, a strange incidence occurred. To clean the land, from the laborers who were clearing off the bushes, just as one's shovel hit a stone, it started raining of small pebbles from above the hill. When Baba Ji witnessed it, he rushed to the water pool and after filling his vessel ('Kamandal'), he returned and reverently offered the water on that stone. As the water was offered on the stone, though the pebbles' rain had stopped, but now it started coming the sounds of temple bells. Once again, by his natural intuition, Baba Ji brought water from the stream and offered it to the stone like before. Just after this coronation of

stone, the bells' sound also stopped coming. But suddenly a snake appeared from somewhere and stayed there with a spread hood. Before the unshakable penance of Baba Ji, it was the newest trial. Baba hastened towards his hut and came back a bowl full of milk. As he sprinkled the milk over snake, it disappeared in front of all witnesses. When the presented people asked about this miracle, he said that underneath these stones there's a Shiva-linga of some old temple lying in the neglected conditions. It wants to emerge out now. Immediately Baba Ji declared that on the appropriate time, he will discover the Shiva-linga and reestablish it in the form of a splendid temple.

Searching the Water Resources and Conducting 'Bhandara'

After Shiva-temple near the water stream and 'Kuteer' in the hill was ready, the other development work of Raiseena hermitage was continuing. It had been quite some land for the hermitage. As suitable to seasons, the crops of wheat, mustard, Jwar-Bajra etc. had also started being sown. But water was in great scarcity. Whatever water could be available from the stream downflowing from the mountain was sufficient only for drinking and preparing the food. In 1985, Baba Ji thought about meeting the unmet demand for water by boring in the ground. The experts of boring work were summoned. They bored into the ground at several places, but water didn't appear anywhere. In despair, the boring workmen said that it was futile to put labor on these stones; for water was impossible here. Hearing to their words, Baba Ji merely smiled and started saying, "Chalo ham bataate hain ki boring kahaan karni hai" ("Now, let me see where you must bore"). Having said this Baba Ji began to move. Boring workmen also followed him. At one particular place Baba Ji determinedly tapped his hand-held stick and said, "Yahaan boring karo, paani aayega" ("Start boring here and water will come"). Work started and after enduring for few days, a big resource of groundwater appeared. Astonished by this incidence, the people, who were presented on spot, echoed the mountains of Raiseena with the hailwords of Baba Ji. Apart from this boring, Baba Ji got two more tube-wells bored at different spots.

Few days after the availability of water resources in Raiseena hermitage, a massive religious feast ('Bhandara') was organized. One night before 'Bhandara', the unbroken chanting ('Akahnd-paath') of 'Shri-Ramayan' was also organized. Intermittently the spells of holy chanting and sermons went on. On the following day along with the holy oblations made to 'Shri-Ramayana' a 'Yagya' was also concluded. This was first time when the entire food of 'Bhandara' was prepared in pure ghee. This religious feast actually started such a tradition of using only pure ghee in the food preparation, that it is followed even to this day. This matter goes to the extent that even today, the everyday meals in all hermitages are prepared in pure ghee only. In 1985, thousands of saints and sages were invited in this 'Bhandara' of Raiseena hermitage. The people, who had arrived from adjacent villages and towns, and the arriving devotees from Delhi, were even more. The crowd was so huge that no place had remained vacant in the Raiseena hermitage. The reminiscences of that 'Bhandara', as was organized in Raiseena hermitage, are alive in many devotees' minds even to this day.

Shiva-linga Hidden in the Ground

There are several incidences which indicate that the Goddess of speech 'Saraswati' had indeed owned the responsibility of manifesting each and every utterance coming out from the mouth of Baba Ji. The account of how the spectacular temple of Raiseena hermitage was made, confirms only the same. The words which came out from the mouth of Baba Ji on January 01, 1978, that he will build a splendid temple in Raiseena, had now started taking real form. The map of new temple was ready. As

per map, the digging work had merely started, when a miracle happened. While digging amidst the Aravali mountains, an ancient Shiva-linga emerged out from the bottom of valley, which, who knows from how long, was waiting underneath the ground for the arrival of Baba Ji. Most likely, by the common faith, this Shiva-linga must have been revered as Lord Shiva's prowess in an ancient temple here; but later on because of the geographical changes occurring by the great force of time and period, it had disappeared. This was the same Shiva-linga, about which Baba Ji had earlier indicated. The lower part of Shiva-linga ('Jalahri') had broken in two parts and even the Shiva-linga itself was cracked at many places. Above this Shiva-linga a very beautiful figure of Lord Shiva's face had been carved. When revered Baba Ji beheld this Shiv-linga, he seemingly resolved in his Shiva-consciousness that he will restore this broken form into its original form and establish it in a temple at this place only. In general, however, scriptures do not favor the idea of reestablishing a broken statue, but Baba Prakashpuri had attained such a high seat in Shiva-consciousness, that these scriptural injunctions didn't apply on him.

The digging work had completed on Wednesday, December 08, 1993. On this night, the spells of sermons and holy chanting continued for long, in which sages, saints, Mahatmas and devotees had arrived from far. On the following morning, at 10'o clock, amidst the sacred chants of scriptural formulas, the founding stone of the temple was put in place by the lotus-hands of Baba Ji. In this way, those auspicious moments of Thursday, December 09, 1993, made a permanent mark of spiritual bliss in the minds of people presented there. As the founding stone was placed by the lotus-hands of Baba Ji, the ramparts of Raiseena's and Aravali's mountains resonated with the hailing words for the reverent preceptor. As per the resolve, a grand religious feast was also arranged on that day, wherein saints and sages arriving from far and also the thousands of people from far and near places took the holy meals and felt themselves accomplished. As per the custom, saints and Mahatmas were given farewell after bestowing them the holy offerings ('Dakshina').

Construction of Temple

With the founding stone and worshipping, the construction work of temple had started off. It was no easy job but. Mountain regions have their own challenges. To overcome these challenges, either the means and powers of modern technology, power of people and the power of stupendous wealth are needed; or alternatively such a great power of penance is required which can turn the impossible into possible merely with the limited resources. Here the devotees vouched the power of penance of their revered preceptor as taking the real physical form. Because of the divine resolve of revered Baba Ji, this section of Aravali mountains had started giving up its incomprehensible stone-nature, and the various means of fructifying his wish began to fall in place themselves. One day the renowned industrialist of Mohan Nagar (Ghaziabad) former Brigadier Kapil Mohan had arrived in Gurgaon hermitage for revered preceptor's holy sight. In front of him Baba Ji talked about the Shiva-linga discovered in Raiseena digging and its reestablishment. Hearing this, along with Baba Ji, Shri Kapil Mohan came to Raiseena for taking the holy sight of Shiva-linga. Seeing the broken state of Shiva-linga, he said that he had known such a skilled sculptor who can restore the original splendor of it. But while saying this, he felt slightly hesitating. On Baba Ji's curiosity he revealed that he was afraid that by way of helping about restoration of a broken Shiva-linga, something inauspicious might occur to him. Hearing this, Baba Ji joyously assured the guest that when the former himself was there, nothing wrong will happen; instead the visitor will attain high blessings for becoming a reason in the restoration work of the Shiva-linga in its original form. After few days, Shri Kapil Mohan sent his

skilled sculptor 'Dasbabu' to Raiseena hermitage. Dasbabu made a replica model of Shiva-linga with plaster of paris; and in his direction, a few artists began to live in Raiseena hermitage and carve the broken Shiva-linga as per the shape of replica model. Intermittently, Dasbabu and Shri Kapil Mohan would visit the hermitage and look after the progress. It took nearly two months to restore the broken Shiva-linga in its original form. The devotion of artists influenced their hand-skills so greatly, that their entire work had become a worshipping. After seeing the readied Shiva-linga, no one could realize that it was broken some time before. In the completed form of Shiva-linga the new radiance of Shiva-spiritedness was diffusing. In the meantime the construction of temple had also finished until its top. The marble slabs, which were brought from 'Makrana' regions, had also started being adorned on the outer form of the temple. Considering the shortage of electricity supply, a big new power-generator had been purchased on revered preceptor's command, so that the cutting work of stone slabs would be continued in an unrestrained way. In short period of time, commencing from the founding platform and till the last end of the top, the entire temple was clad in the camphor like whiteness of the marble stones. Now Baba Ji decided to mount a vessel ('Kalash') on the tip of temple. On April 01, 1995, holy chants and sermons continued for the whole night. In the morning of April 02, the holy fire-rite ('Yagya') was completed and on the same day, after duly touched by the lotus-hands of Baba Ji, the sacred vessel ('Kalash') was mounted on the tip of temple. Just after mounting of the vessel, once again, the hermitage and the mountains of Raiseena resonated with the hail words of Baba Ji. Then after in the temple, by the present common people, devotees and visiting Mahatmas, the holy worship ('Aarti') of Baba Ji was performed. As per custom, on 2nd April only, a grand religious feast was organized, in which all the people took holy meals. As usual after the meals, saints and sages were bidden adieu after bestowing the oblations ('Dakshina') to them. In the year 1995 only, a huge community kitchen was also constructed in the Raiseena hermitage. Along with that, several more rooms were built. And the construction work of the temple was nevertheless going on.

Re-establishment of Shiva-linga

In 1997, on the occasion of 'Shiva-ratri', after the grand religious feast was concluded in the hermitate of Bajghera Road, a resolve was suddenly declared by highly revered preceptor, that on Thursday, January 01, 1998, he will establish Shiva-linga and will also organize a grand religious feast. Coincidently, in October 1997, revered Baba Ji had received an invitation from Shiva-Acharya Shri Chandrashekhar Ji of 'Jangam Math' of Varanasi, that a grand holy-fire-rite ('Maha-Yagya') was being organized at his place, where along with many saints and sages, the all other four 'Shiva-Acharyas' will also be present. On this invitation, when Baba Ji arrived in Kaashi with his disciples, he took an advantage of the opportunity, and invited all five Shiva-Acharyas to arrive on the occasion of Shiva-linga establishment in Raiseena on January 01, 1998. On the same day, all Shiva-Acharyas accepted his invitation and promised their presence in Raiseena.

For the job of establishing Shiva-linga in Raiseena could be completed as per Baba Ji's wish, the work was being done on the war-footage now. To make that place plain two big bulldozers, Earth moving machines (JCB), many dumpers, many more masons and laborers were engrossed in the job. Time was short but the pending work was enormous. In their minds, many devotees doubted that maybe the work doesn't complete before January 01, 1998. But there were certain devotees who believed that in face of Baba Ji's penance, nothing was difficult. The work was challenging. After cutting the hill on the right side, a plain landscape had to be made. On the side of mountain-drain too, entire forest and hill were supposed to be cleaned till the boundary of Ansals group starts. Here aside

to the mountain-drain, a wall of 25 feet had to be raised. The cleaned ground had to be made plain; and also after filling the mountain-drain with earth, a plain ground had to be prepared in front of the temple. Similarly, in the background of 'Kuteer' of Baba Ji, a long wall was to be raised from the side of mountain-drain; and also the work of preparing a garden after filling the drain with earth was pending. Even still, some part of construction of the temple was also undone and many small and big jobs were pending. Time was just flying by. Every now and then several apprehensions about the incompleteness of the work would capture the minds of those who came in contact of Baba Ji. In such incomprehensible situations and amidst all challenges, the faith of Baba Ji's devotees fructified in such a way that around a week before from the ordained day of Shiva-linga establishment, all kinds of work were completed; and it seemed as if deity 'Vishwakarma' himself had completed these stupendous jobs from his divine hands merely for proving the truthfulness of the wish of our highly revered preceptor.

Arrival of Shiva-Acharyas

Nearly in one month advance from the ordained date of Shiva-linga establishment, the invitation cards had been printed, in which the matter of arrival of Shiva-Acharya was noted. Among these five Shiva-Acharyas were Shiva-Acharya Shri Chandrashekhar of Jangam Math of Kashi, Shiva-Acharya Shri Marulshiddha Mahaswami of Ujjayani, Shiva-Acharya Shri Siddheshwar Linga Swami of Kedar Math, Shiva-Acharya Shri Umapati Panditaraadhya of Shail Math, and Shiva-Acharya Shri Veer Someshwar of Rambhapuri. Mahatma Gyan Giri Maharaj of Nangal and Baba Sevagiri of Budhana hermitage of Haryana were also invited.

Ten days in advance, the arrangements had begun for a quite large platform for sermons and preaching, for residence of visiting saints and devotees, preparations for the places of religious feasts, loudspeakers and sound systems, and also for the colorful lighting all over. The arrangements for the residence of all five Shiva-Acharyas were made in the farmhouse of Ansals group over the Raiseena hill. Many devotees were present on Palam airport to receive and welcome Shiva-Acharyas arriving from different flights. These devotees brought Shiva-Acharyas to the rest-house of Raiseena, where Baba Ravipuri and many other Mahatmas were present to welcome them. Awhile this, between 27th and 31st December, for constant five days, the auspicious procedure of consecration of Shiva-linga was completed amidst the holy recitation of the scriptural formulas ('Mantra') by highly acquainted pundits. In the evening of December 31, 1997, in the central part of hermitage on this land of mountain-drain, the seat and Dhoona of Baba Prakashpuri were established. Holy chants and sermons ensued for whole night. In front of Baba Ji's seat and Dhoona, a large tent was installed for the seating of listeners and devotees. Various chanting groups of people had arrived from far. The responsibility of arranging these chanting groups was undertaken by Thakur Mangal Singh, who himself had a similar team. In reverence to Baba Ji, different musical groups were continuing to chant hymns; and while finding their faith blossoming in the sacred music, the listening devotees were also bowing their heads at the feet of Baba Ji.

Just before the time of night-sermon, as lightings were switched on inside the hermitage, the entire place became radiant. The sight of twisting road coming to hermitage from the mountains of Raiseena appeared as if the ancient city 'Avadhpuri -Ayodhya' has been decorated with the lines of lamps for celebrating the return of Lord Rama after the exile of fourteen years.

As per the program, on January 01, 1998, five Shiva-Acharyas had arrived from rest-houses to the Raiseena hermitage at around 10'o clock in the morning. Baba Prakashpuri himself welcomed them by garlanding and took them to the temple for the establishment of Shiva-linga. In these moments,

revered Baba Prakashpuri, five Shiva-Acharyas, invited sages, Brahmins and few devotees in form of assistants were present at the temple place. The entire ground in front of it was packed with saints, sages and devotees who had arrived from distant places. Acquainted Brahmins chanted the sacred hymns. The establishing of Shiva-linga was completed as per the scripturally ordained process by five Shiva-Acharyas and highly revered Baba Prakashpuri Ji. After establishing Shiva-linga, as Baba Ji and five Shiva-Acharyas came out from the temple, the mountains and hills of Raiseena echoed with the hail words for Baba Ji, Shiva-Acharyas and Lord Shankar. The platform for the sermon by Shiva-Acharyas was already prepared. On this platform, revered Baba Prakashpuri Ji, five Shiva-Acharyas, Baba Gyangiri Ji and Baba Sevagiri took their seats. Presented devotees first glorified the holy feet of Baba Ji with the holy water from Ganga, then the feet of all Shiva-Acharyas and saints too. They also garlanded all the saints.

Self-Radiant Mahadev

In their sermons, all five Shiva-Acharyas, Baba Gyangiri and Baba Sevagiri talked about the great penance of Baba Prakashpuri and said that the holy glance of such a pious like Baba Prakashpuri was possible only because of special favor from God. Such saints are rare in India; and amongst these, Baba Prakashpuri was even rarest. While appreciating their own good fortune, they accepted that they had seen it for the first time when an ancient broken Shiva-linga was restored, consecrated and established. Such a feat could have been done only by a great ascetic and an adept saint. Baba Prakashpuri himself is a self-radiating form of Lord Shiva. Because of this matchless spiritual feat by him, we're spellbound. The omnipresent Lord in our hearts wants us to declare that this Shiva-linga would be known as 'Swayam-Prakash-Mahadev' (Self-radiating Lord Shiva); and in the coming times, the common faith in this Shiva-linga of Raiseena hermitage would multiply constantly. Whoever faithful person will take its holy glance and perform worship here, his each wish will be granted. While addressing the huge assembly, they said to the people that you are very fortunate for getting the company and blessings of such a great austere saint Baba Prakashpuri. After the sermons, five Shiva-Acharyas, Baba Gyangiri, Baba Sevagiri, their retinues and those Brahmins who had come for the consecration of Shiva-linga, were bestowed the oblations of cloths and 'Dakshina', and were given farewell with great honors. Then after the meals, other Mahatmas and saints were also given farewell in the same way.

In this way the event of re-establishment of 'Swayam-Prakash-Shiva-linga' was concluded with great splendor and divinity. On this occasion lakhs of people had sacred-meals for two days. Watching the great enormity of religious-feasts and other arrangements, all five Shiva-Acharyas asked from Baba Ji that who was really operating all this? Baba Ji's only humble reply was, "Swayam Narayan kar rahe hain" ("God Himself is doing all").

Arrangements and Functioning

Raiseena hermitage also runs under the presiding authority of Baba Ravipuri. At his consent and will, Mahatma Rampuri of 75 years has been looking after the arrangements in this hermitage for last 15 years. Along with him, Mahatma Vishuddhanand Saraswati of Bengal, Mahatma Gurmel Singh of Punjab1, Mahatma Raiseenapuri of Italian origin2 and some more saints intermittently live in this hermitage. From Gurgaon hermitage Baba Ravipuri, Mahtma Mahadevpuri, Mahatma Karnatakpuri and some other saints and householders keep visiting here.

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1. Originally from a village of Mogamandi in Punjab, Gurmel Singh used to be a constable in Haryana Police, but after coming in contact of Baba Ji in 1975, he gradually renounced his households and became an ascetic of renunciants' order.

2. Mahatma Raiseenapuri of Italy, whose original name is Gocef Bofale, comes to Raiseena hermitage as allowed by the culture of his native country, and returns to Italy after 'Holi' after having arrived at the time of Diwali every year. In 1982 he came in the contact of Baba Prakashpuri for the first time; and when he came back in 1986, he stayed as the disciple of Baba Ji. Three years before the emancipation of Baba Ji, he was initiated by former into the monk order with complete procedure. While being in Italy at that time, he organizes a special worshipping of Baba Ji on the occasion of 'Guru-Purnima', and beholds the latter as second form of Christ Himself.

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Holi in Raiseena Hermitage

Whenever revered preceptor wanted, he would come down to Raiseena hermitage, but he started celebrating the festival of Holi at Raiseena in such a way, that for so long as he survived in his body, he continued celebrating Holi every year at Raiseena hermitage only. On this occasion, a special religious feast prepared in pure ghee would also be arranged. A night before the day of playing with colors, the programs of sermon, holy chants and hymns would also be conducted. In morning all devotees would come together and smear 'Gulal' in the feet of preceptor; and then upon would play Holi amongst themselves. The entire sky of Raiseena would reverberate with the hail slogans of Baba Ji. Then after, all visiting Mahatmas and saints would return after taking the religious feasts. They would be given traditional oblations ('Dakshina') by the lotus-hands of Baba Ji and in this way the whole festival of Holi would be soaked in the deep colors of spirituality. Even to this day, on behest of all hermitage of Baba Ji, the festival of Holi is celebrated in Raiseena hermitage only. In this way the festivity of Holi has become a celebrated congregation for all the devotees and disciples of Baba Ji.

A Miraculous Incidence

A strange incident in relation to Raiseena hermitage has remained to be a conundrum for the witnesses. In days when Baba Prakashpuri used to come at the under-construction hermitage of Raiseena, every morning and evening a couple of 'langur' would come and sit in posture of bowing heads in the front of 'Kuteer' of Baba Ji. Every time upon seeing them, Baba Ji would ask the cooks to arrange for visitors' meals. The surprising fact was that, when Baba Ji would not be in the Kuteer, this couple of 'langur' would come, but merely leave after bowing down and without taking any food. This matter continued for years. The direct witnesses of this incidence have still preserved these astonishing reminiscences. Another surprising aspect of this miracle is that, after the salvation of Baba Ji into Lord Shiva's abode, this couple of 'Langur' has not been seen ever again.

Blessings' Efficacy

'Ek Sahara Satya Aashram' - Faridabad

Dedicated in the name of Baba Ji

Being inspired by the holy glance of Baba Prakashpuri, some religiously spirited people have themselves constructed the worship places in form of temple hermitages and Dhoona places in the name of Baba Ji. One of such hermitages dedicated as the center of common-faith in the name of Baba Ji is situated on Delhi-Mathura road in sector 20B of the industrial town Faridabad. This place is known as Faridabad-hermitage. Situated on the national highway, over a cement slab fixed on the outer wall of hermitage, as starting with the 'Mantra' - "Namah Shivaay", the following words are inscribed, "Baba Ji ki aseem kripa se ek sahara satya aashram, Natraj Shiv Hanuman mandir, G T Road, 18/6, Sector 20B, Sansthaapak - Vijay." ("From the infinite grace of Baba Ji, Truth's Omnipotent Hermitage, temple of the dance form of Lord Shiva and Lord Hanuman, G T Road, 18/6, Sector 20B, Founded by - Vijay").

This hermitage is spread in a tentative area of 700 square yards, behind and in left side of which, a beautiful green-belt as developed by 'HUDA' gives an unsought extension to this place. In right side of the hermitage, a center for Traffic police of Haryana is functioning. The glory of the front face of hermitage, which opens on national highway, attracts even more by way of seen together with the green-belt. As situated inside the hermitage compound, the temples of vermilion-smeared Lord Hanuman, the mammoth statue of Lord Shiva in dancing form, and the combined sight of worshipping place dedicated to Baba Prakashpuri and dense greenery in the compound not only strengthens the faith of devotees, but also ignites strong devotion in the minds of indifferent people passing by or riding in vehicles on the road.

Temple of Vermilion Smeared Lord Hanuman

The oldest construction of this hermitage is the vermilion-temple and the statue of 'Natraj-Shiva' (Lord Shiva's dancing form). These both are placed in the right side of hermitage. For the convenience of visiting seekers, by erecting railings, an entry door has been left open from the right side. On its one corner, a cemented water tank has been made, so that the visiting devotees can wash their hands, feet and mouth before taking holy-glances ('Darshan') inside the temple. On the left side of railing, ahead of the entry door, there's a Banyan tree on a big platform, in the roots of which a small tree of Peepal is also taking form. In form of their unmet wishes, devotees tie sacred threads around the trunk of Banyan tree. In the right front corner of the hermitage, the verandah of vermilion temple of Lord Hanuman is around 25 feet high. Towards left under the roof of this verandah, there is a statue of Lord Hanuman on a small platform, in which He has placed His one knee on the ground while sitting in alert posture, in His one hand He has wielded His mace on the shoulder, while with the other hand He seems to be blessing and making His devotees fearless. Another similar statue of Lord Bajrangbali (another name of Lord Hanuman) has been placed on the right side of temple; though the slight difference is that, on this statue, the vessel formed tip has not been placed. Both of these statues of Lord Bajrangbali are in His providence form. Just when entering from the outer edge of high

verandah, there are hanging five large bells of brass, by way of ringing which, devotees express their faith as if they have got a letter of permission for entering in the temple. Alongside the railing, three cemented benches have been put towards the wall, so that the children and old age persons, who're waiting in the queue, would take rest by sitting on them. In the cella of temple, adorned and clad in exclusive silk, a splendid and stupendous statue of Lord Hanuman has been established, in the heart of which Bajrangbali is showing the couplet form of Lord Rama and Goddess Sita, and expressing thereby the oneness between the worshippers and worshipped. On the right hand side's wall of this temple, a picture frame of Baba Prakashpuri, as sitting in the bottom of Anjani Mahadev, has been established as a part of faith in this temple. In the surrounding regions, this temple of Lord Bajrangbali is known as an eminent place of attainments ('Siddhis'). Near about all the time on Tuesdays, and particularly at dusk, there's a great rush of visiting devotees. Because of its vermilion radiance, this temple and the entire hermitage has continued to be an exquisite center for the spiritual attraction.

Four-armed Statue of 'Nataraj'

In left from the temple of Bajrangbali, an approximately 40 feet high statue of four-armed Lord 'Nataraj' (dancing form of Lord Shiva), which is placed on a platform, draws the attention of visiting devotees instantly. Below one feet of 'Nataraj', the crushed body of demon Jalandhar is lying dust-bound. The second foot of 'Nataraj' is in posture of dancing in the air and is slightly above the ground. In front of 'Nataraj', a big statue of 'Nandi' seems like flaring its tail out of anger and attacking the dust-bound demon with its horns. Around the neck of 'Nataraj' there are two serpents, a 'Damroo' in one hand, 'Trishul' in second, and the other two hands are raised in the rhythmic dancing postures. Shaded by round cemented slabs from both the sides, the splendor of this huge statue of Lord 'Nataraj' is just spectacular. Constructed in 1983, devotees' faith in the 'Bajrangbali-temple' and in statue of 'Nataraj' is increasing day by day.

Behind the statue of Lord Shiva, a community kitchen and a residence for saints have been constructed. A tube-well installed inside the hermitage has been an exquisite resource of water for the hermitage itself and for the surrounding areas as well. Because of dense shadow of the trees in all directions and the fragrant breeze coming from the fruit bearing plants, the minds and consciousness of visitors keep blossoming.

Dhoona-seat

Amidst the greenery all around and nourishing common faith, during the year 1989 and 1990, by way of constructing a one-room temple for the Dhoona-seat of Baba Prakashpuri, a householder devotee of Baba Ji, Shri Vijay Chowdhary, gave a physical form to his devotion.

Dedicated to Dhoona-seat of Baba Ji, this temple room has five doors; two are entry doors, one is in the background wall, and two more are in the side walls. Placed in the center of green garden, there is a spacious platform ahead of this temple, which approximately measures 50x50 feet. On special festivals and occasions, the programs of sermons and sacred chanting are conducted here. On a cemented slab fixed above the entry doors of this Dhoona temple dedicated to Baba Ji, the following words are inscribed as introduction, "Yogiraj Sant Baba Shri Shri 1008 Shri Anant Vibhushit Aatmdrishti Sant Baba Prakashpuri Maharaj Ji ki Aseem Kripa se Ek Sahara Satya Aashram Vi Su Bh Sa Ie Ba Bh Pa Da Faridabad Ajronda Sector 20B." These nine consonances inscribed in the middle of these line, seems to be the seed-words of some sacred hymn.

A Divine Love Drawn Devotee

To have the holy glances of Baba Ji, in 1987, Shri Vijay Chowdhary had walked up from Faridabad, via Gurgaon hermitage, to Raiseena hermitage along with Mahatma Shambhugiri. Beginning from the first sight of Baba Ji, he had surrendered himself to the former in such a way, that he has been living a life of love-drawn till date. Even today, as some talk about Baba Ji ensues, he almost loses his consciousness in the emotional spate; and it starts from his mouth an unstoppable series of incidences and graces in relation to Baba Ji. Commencing from the first holy-sight ('Darshan') and till the last moments when Baba Ji took emancipation in Samadhi, he continued doing the service work in Raiseena hermitage and Gurgaon hermitage as well. In this meantime, at Faridabad hermitage, a Mahatma named Neelkanth continued to look after the Dhoona-seat of Baba Ji and other worship arrangements. He still lives in this hermitage permanently.

Following the unspoken advice of Baba Ji, his householder-devotee Shri Vijay Chowdhary did start a custom of organizing religious feasts in Faridabad hermitage, which is continued till date. In the religious feast of 1990, revered preceptor Baba Prakashpuri himself had arrived. Coming along with him to be included in this feast were Mahatma Sevagiri Ji, many more saints and devotees of Baba Ji. On this occasion, when for the first time Baba Prakashpuri used the platform of this temple for his Dhoona-penance, since then this place has become a symbol of commons' faith in the form of Baba Ji's seat. Intermittently later whenever Baba Ji would come at this place, he would sit on this seat and take rest. Nowadays, a picture frame of Baba Ji, which measures 2.5x2 feet, has been established on this seat. In front of it there's the Dhoona of 5 feet radius, around which three 'chimtaas', four small and large 'Trishuls', a constantly lit lamp of 'Aum' shape, a vessel made of brass, a container of holy ash ('Bhasm'), a tip of peacock's feather, and a pair of sandals of Baba Ji as put in a plate have been placed. The people who come here and bow down their heads at Dhoona, directly intuit the eternal presence of Baba Ji. The Dhoona-seat in front of Dhoona measures around 6x3 feet, on which a silk sheet of cloth has been laid and three round pillows have been placed alongwith the wall. On the middle pillow, a rosary of 'Tulsi' has been adorned, which was offered at Dhoona in 1990 by Baba Ji himself. For the householder-devotee Shri Vijay Chowdhary, in his own words, this rosary is more precious than any gem or other opulence of any kind in the world. While sitting on another mattress below Dhoona seat, he mutters the 'Mantra' given by Baba Ji on this rosary and keeps the Dhoona constantly lit. He considers his life only as a fruit of Baba Ji's blessing. In his heart he rears a firm faith of beholding the forms of Lord Brahma, Vishnu, Mahesh and Goddess mother too in Baba Ji.

Adorned with the statues of vermilion smeared Lord Bajragbali and dancing Lord Shiva, this hermitage of Faridabad is known in the public faith as a place of worship of Baba Prakashpuri himself. Similar to the other hermitages of Baba Ji, here too, providing tea in morning and evening, and meals prepared with pure ghee in noon and night, are easily available to devotees. On different festivals and occasions, the count of devotees and Mahatmas arriving in this hermitage, is increasing. A per the custom of hermitage, farewell-oblations ('Dakshina') are also offered to the saints. The customs of bestowing suitable farewell oblations to the presiding deities of monasteries and also to the musical-chanting groups are also followed appropriately. Many benevolent people, who come from adjacent regions, also feel themselves graced by way of participating in carrying out the arrangements for various religious events here. Devotees of the hermitage believe that because of the invisible grace of Baba Ji, the management and operation of hermitage is going on very smoothly.

For the simplicity of its natural environs, peaceful quietness and by way of very well organized meals for the poor people, this 'Ek Sahara Satya Aashram' of Faridabad is penetrating the spiritual fragrance of Baba Prakaspuri in all directions. This truth is deeply felt by every devotee coming here.

Reforming an Ignored Place Like 'Ahalya'

Hermitage Temple of Aslapur Village (Gurgaon)

General Introduction

Merely one kilometer from Rajiv-Chowk in Gurgaon, on Sohna-Alwar road, there is a village called Islampur on the left hand side, which is also known as Aslapur or Haslapur for the sake of easy pronunciation. On the brink of road, on this village land, the tips of readied and under-construction forms of temples draw the attention of passerby. Known in common faith by the appellation of Baba Prakashpuri hermitage, apart from the regular devotees coming to this religious place, the walking travelers can also be seen halting here for taking rest, quenching their thirst with water, taking tea and meals as holy oblation ('Prasad') and bowing down their heads at the Dhoona-seat of Baba Ji. In the background of this hermitage situated on the brink of village, there is an ancient large pond, on the right corner of which, the huge expansion of a waving Peepal tree of old times appears to be the sole witness of the past and present generations of this village.

But nearly a decade before from today, no one had imagined such a hermitage-form on this piece of land. The old men of this village, which majorly comprises the 'Jaat' people of 'Thaakur' surname, told that falling next to the piece of land, where today is the entry door of temple, was merely an existence of a Samadhi-platform which was made in the reminiscence of ascetic Mahatma Khubidas, who had once lived here. Only nearby, it used to be a neglected hut of Mahatma Ji. The fortunes of this place, which had remained neglected for nearly three decades, now changed, when in 1995, the holy feet of Baba Prakashpuri landed here. Upon his inspiration, the construction works of community kitchen, storehouse, resthouse, Dhoona temple, residence for saints and other temples were completed. Not only this; the construction of 'Toran-dwar' and shaded Samadhi of Mahatma Khubidas were also accomplished.

Actually, this has been the peculiarity of spiritual conduct of Baba Prakashpuri, that whichever anciently revered place he was rekindling by his grace of penance, he neverthless reestablished the old existing symbols of that place; whether it was a deserted and ignored Samadhi, a temple, or a broken or unbroken statue buried in the lap of earth. Along with enhancing the ancient grace of several such places, the new construction works were also completed with the inspiration of Baba Ji.

Arrival of Baba Ji

Behind arrival of Baba Ji here and reformation and re-energizing of this place, which had been lying unknown and neglected for approximately 30-35 years, there's an interesting account. Tara Chand Thakran of Aslapur village recounts that, in those days, the stories of uprising spiritual significance of Raiseena hermitage, which were because of the blessings of highly advanced saint like Baba Prakashpuri, were reaching their ears very often. In his own words, "Even my mind was naturally drawn to have the holy glance ('Darshan') of such an advanced saint; and the very following day, almost succumbed to my inner longing for having the holy glance of Baba Ji, I journeyed to Raiseena by walking along with a friend. Having reached there, I beheld that Baba Ji was sitting

naturally peaceful aside to his Dhoona; and would intermittently make short talks with the visiting devotees. When I bowed down my head to the holy feet of Baba Ji, he asked, "Kahaan se aaya re swami?" ("Wherefrom you've come, sir?"). I acquainted it later that Baba Ji would see the form of Lord Narayan in everyone and would address him as 'Swami'. Such of his humble appellation was so captivating, that many more people from my village began to reach Gurgaon hermitage for Baba Ji's holy glance. One day when another devotee from this village, Rajveer requested Baba Ji to come at Samadhi of Mahatma Khubidas, Baba Ji accepted it. In this way, the residents of village Aslapur had an auspicious opportunity of connecting with Baba Ji."

While going up and down to Raiseena, Baba Ji started to halt at the old hut here intermittently. Although for their usual actions and nature, the villagers didn't have any particular inclination for the company of saints, but the simplicity of Baba Prakashpuri had such an attraction that as and when villagers would hear about his arrival, they would leave their work and come together to have his holy sight. Anyone who was able to walk, wanted to have Baba Ji's sight. As long as he would stay, seekers would gather around him.

Reformation of the Place

Seeing the deep affection of villagers, Baba Ji had made his mind to reform this holy place. Some enthusiastic youths of the village came forward for this work. People cooperated and getting inspired by the grace of Baba Ji, in supervision of few volunteers, the site of unkempt hut was expanded into a community kitchen and storehouse. For meditation, penance and rest of Baba Ji, a 'Kuteer' was also constructed on the bottom floor, wherein the arrangements for Dhoona were made. Over this, later, the present Dhoona temple was made. On the bottom piece of land on the left side of compound, a circular residence for saints was made. It was now it started the series of constructing the temples. Upon the undulating land on the brink of pond, the efforts of adept architects and masons began to take the beautiful forms of temples. In 1995, on the occasion of laying foundation stone of temple by the lotus hands of Baba Ji, the first religious feast ('Bhandara') was organized, wherein visiting Mahatmas were offered food and oblations ('Dakshina'). People from and around the village also took meals. The inspiring presence of Baba Ji had indeed transformed the direction of thoughts of villagers. Even after the emancipation of Baba Ji, the enthusiasm of their mutual trust, courage and unity had increased in such a way, that they've continued following the path shown by the great preceptor. Because of the collective efforts of villagers, the works like giving a splendid white marble clad form to the Samadhi of Mahatma Khubidas and also constructing a giant entry gate were completed.

The construction of trio-temples, of which the founding stones were laid by Baba Ji in 1995, got completed in 1997. The consecrated vessels ('Kalash'), after being touched by Baba Ji's hands and worshipped, were placed on the tips of temples. On this occasion, the second grand religious feast ('Bhandara') was organized, wherein including the saints and Mahatmas in large numbers, thousands of people took holy meals. After some time, in straight line of these temples, fourth temple was also constructed. Its foundation stone was laid by Baba Ji but its construction could complete after his emancipation. All these four temples of this hermitage are connected. In this way, in order to know that how the neglected memorial of a Mahatma gets transformed into the form of splendid spiritual edifices when the holy feet of an adept saint arrive here, one must come and take the holy glance of this hermitage of Aslapur, which is adorned with a beautiful series of temples, Dhoona seat of Baba Ji and the water pond at this place. Only then someone, who is already introduced with the facts and history of this hermitage, would get exposed to another ancient crux, as to how the neglected and

cursed 'Ahalya' was reformed by the touch of holy feet of Lord 'Maryada Purashottam Shri Ram' in the age of 'Treta'.

Intrinsic Introduction of Hermitage

Just when entering in the hermitage, the first sight of visitor falls upon the main entry gate which is 10 feet high and equally wide. On the central slab mounted on top of it, the following words are inscribed on a 1.5x1 feet black marble slab, "Jai Baba Khubidas Ji Aashram, Nainaki Ka Johad, Gaon Islampur, Brahmleen Tithi 13/02/62" ("Hermitage of Baba Khubidas, Pond of Nainaki, Village Islampur, Date of Emancipation Feb. 13, 1962"). As per the information received from old men of village, nearby the pond on this deserted common land of the village, an ascetic and wandering saint would live here, who was known as Baba Khubidas amongst people. Mostly he would live in solitude. Nevertheless, hardly any person would venture to sit with him with a curious mind while passing by this pond on the outer edge of village. Now four decades had passed after Baba Khubidas had emancipated, when villagers had built a Samadhi place in his reminiscence; which was until now lying in neglected conditions because of the adversity of time. As providence would have it, it was Baba Prakashpuri, after whose arrival the reformation of this place could become possible. The present state of compound of hermitage is a prime witness of this reformation feat.

Just when entering from the main gate, towards right and nearby a tree of Jambu ('Jaamun'), it's the marble clad Samadhi of Khubidas Maharaj Ji. This Samadhi is established over a marble platform of 8x8 feet, which is 3 feet raised from the ground. This place of Samadhi is shaded and red flags flair on its all four corners. In the center under the shade, there is a statue of Mahatma Khubidas sitting in lotus posture and giving blessings. A garland is adorned around his neck. In front of statue a lamp is constantly lit. There is a small brass bell hanging from the upper roof. Villagers tell that the face and form of statue of Baba Khubidas has been made by estimation. On a black stone slab fixed in the upper side of platform, along with the words "Jai Baba Khubidas Ashram", the list of contributors in construction and also the date of final emancipation of Mahatma Ji have been inscribed. Few feet away from Samadhi and slightly in front of main gate, it's a community kitchen attached with the storehouse. On the upper floor of this edifice a residence for saints has been made which succeeds a verandah ahead of it. The rooms for saints on the upper floor can be reached through a staircase from behind the community kitchen and storehouse. Walls of the building are painted in red-ocher color.

Circular Dhoona Temple

When entering from the main gate, there is a Peepal tree on the right side platform. Exactly 15 feet in front of it and in left side from the community kitchen, it's the Dhoona seat temple of Baba Prakashpuri which is also painted in red-ocher color. It can be reached through verandah. Verandah measures about 16x8 feet and there is a pillar in the center of it. While viewing from front side, Dhoona temple is rectangular and is one room, but the form of Dhoona temple ahead of verandah is circular, which is around 12 feet in diameter. On the upper slab of Dhoona temple, the following words are inscribed as made of cement, "Shri Shri 1008 Shri Sant Shiromani Jai Baba Prakashpuri Ji Maharaj." The floor of Dhoona temple, including that of verandah, is of red marble stone. There is a big brass-bell hanging in the verandah; which is auspiciously sounded by devotees while entering in the Dhoona seat temple. In the round wall, there are two entry doors. Just when entering, the first sight falls upon Dhoona. Approximately 2.5 feet in diameter, this Dhoona has also been made of red marble stone. On the round outer edge of it, a brass vessel ('Kamandal') of Baba Ji, a small container of

Ganga-water, a container of holy ash ('Bhasmi') and a medium sized lamp have been placed properly. Apart from these, a big size double 'Trishul', four other smaller 'Trishuls', one big 'Chimtaa' and three other smaller 'Chimtaas' also stand bored in the Dhoona-bhasmi on the outer edges of it. A rosary of 'Rudraaksh' hangs from the double 'Trishul'. These articles in the reminiscence of Baba Ji and a constantly lit lamp nearby it actually flourish the faith of devotees in the constantly ignited Dhoona.

Inside the Dhoona temple, towards the round wall and in front of Dhoona, it's the Dhoona seat of Baba Ji, which is 6 inches raised from the floor. A red-golden silky cloth-piece has been laid over the mattresses on it. On another inside platform on it, which is 2 inches high and clad in same cloth-piece, a 2x2.5 feet picture frame of Baba Ji has been adorned, in front of which a big conch and the jute sandals of Baba Ji have been placed. On both sides of picture frame, two silky round-pillows have been placed. Above the picture frame and in round wall, there is a small square hole, in which small pictures of Goddess mother Durga and Baba Ji are put. Merely two inches below this, in another left side round wall hole, a white marble statue of Lord Hanuman; and in one more similar hole on the right side, the articles of worshipping are put. There is another smaller conch put there. On both sides of the Dhoona seat, in the round wall, two small windows have been made which are 3 feet high from the floor.

Saints' Residence

Exactly below Dhoona temple, it's a residence made for saints. Actually from the viewpoint of construction, this room which was made before Dhoona temple, was built for taking rest by Baba Prakashpuri. Because of the slanting brink of the pond on one side and also by the reason of repeated uplifting of highway road, now this room appears to be underground. Its entry way is from a lower piece of land in the left side of Dhoona temple. In this room there is a Dhoona of 3 feet in diameter, and also a Dhoona seat of Baba Ji which measures 12x4 feet. In the holy ash of extinguished Dhoona, one 'Chimtaa' and two 'Trishuls' have been bored. On the brink of Dhoona, a lamp in shape of 'Aum' and a container of Ganga water have been placed. On this seat towards wall, a statue of Lord Nataraj (Lord Shiva in dancing form) and a Shiva-linga are put. At one corner of this room, there is a store and kitchen. Generally this room is kept closed. Only when needed, it is used for the staying of saints.

On the left side of Dhoona temple, nearly at three feet lower piece of land, there is another 'kuteer' for saints, which is made in the form of pyramid. It has two doors on its each opposite wall. In its circular walls, proper ventilators have been left. By looking at this piece of land, it seems that, in previous times the expansion of 'Nainaki' pond would certainly go in far toward the highway. By way of earth filling in a part of pond, firstly a room may have been made for the resting of Baba Ji. Maybe this is the reason that even today its entry door is arranged from the same lower piece of land here. Going forward with times, as the need may have arisen, the main edifice of hermitage must have been constructed after this land was earth-filled up to the level of road.

Cluster of Temples

Four temples in the hermitage, which fall in a line, present a spectacular sight from far with the radiance of their top-placed vessels ('Kalash'). From backside, these temples reside on pillars built upon the undulating slanting land on the brink of pond. The water in the pond has been stopped by constructing a small wall behind the temples. All four temples are interconnected at their climbing stairs in the left and right hand sides. The concrete sunshade in the orbiting path, which surrounded all

four temples, protects devotees from sun and rain, and provides shade. Above these concrete sunshades, the tiled pictures of deities have been fixed in all directions. Big brass-bells come in one's sight as hanging from the sunshades. Devotees ring them and make auspicious sounds. On first three temples, the consecrated vessels ('Kalash') are already placed; whereas the same on fourth temple is awaited so far. The combined orbiting path around all four temples is secured with iron railings. Starting from left to right side, fourth temple belongs to the later period of time. First three temples belong to the same time period. Even amongst these, from the viewpoint of sequence, the thought of constructing second temple had emerged first. In this cluster, this temple is the highest. In course of sponsoring the construction, as a devotee of Baba Ji, the resolve of Rajbeer Thakran had received full support and cooperation from all the villagers. Shortly after the founding stone of this temple was laid by Baba Ji, another devotee of him grew self-inspired and expressed a wish for constructing more temples. Now from the viewpoint of architectural splendor, it was planned that on the both sides of under-construction temple, two more temples must be made in such a way that the tip of middle temple would be highest. The founding stones of these two temples were also laid by Baba Ji. Starting from left, the expense of first temple's construction was borne by Bhani Devi, a daughter of Baba Ji's devotee Kaliram; and for the expense of third temple in right, the same devotee Rajbeer came forward, with whose resolve, the construction work of second temple was already in place. In this way, two years after laying the foundation stone by Baba Ji, these trio-temples were ready. On all three temples, the placing of top-vessels ('Kalash') was carried out by Baba Ji. On the occasion of completion of trio-temples, a grand religious feast was organized. Getting deeply inspired by this spiritual program being organized on the coronation of these three temples, another devotee villager Raj Singh completed the ceremony of founding stone laying by Baba Ji for also the fourth temple in the straight line. Now the construction of this fourth temple is also ready, except the work of adorning it with top-vessel.

The first temple of hermitage is seen straight from the main door. This temple is slightly in right-back side from the Dhoona temple. In this temple, a five feet high statue of Lord Hanuman, in the posture of carrying life-saving herbs ('Sanjivani'), has been placed on a mountain shaped platform. The top vessel of temple has been adorned in form of 'Trishul' in the mid of a lotus. This temple is reached by ascending eight stairs in the front side, as well as from behind the circular Dhoona temple.

Straight ahead of first temple is second temple, which can be reached by ascending fourteen stairs from front side, as well as from the backside of first temple. In this temple, a Shiva-linga in form of Baba Prakashpuri will be placed. The recently constructed Dhoona in the cella of temple longs for wielding the fire-penance of its Deity - Shiva spirited Baba Prakashpuri. This temple is established on a higher pillared-platform from the first temple. In form of top-vessel of temple, a 'Trishul' has been placed on the hood of supreme serpent ('Sheshnaag').

Third temple in the same series can be reached after descending fourteen stairs from behind of second temple. It's obvious that first and third temples are on same level. In this way, from construction point of view, these trio-temples give a feeling of inseparability amongst them. In between first and third temples, the second temple appears like a presiding deity on the top; whereas the temples in both sides of it look like the arms of this presiding deity. In the cella of third temple, a place comes in sight where three tiled pictures of Lord Radha-Krishna have been fixed. In the cella here, soon a statue of Lord 'Khatu-Shyam' will be established.

In this sequence, the construction of fourth temple is a result of auspicious thought after the consent of Baba Ji. This is slightly departing from the construction-attunement of earlier three temples. Its opening in third temple is made in form of cemented slope; instead of stairs. In terms of

size too, this temple is slightly wider. Toward the back side wall of temple, a cemented platform has been made. In its cella, the statues of Lord Radha-Krishna and Lord Ram's courtyard will be established. On the upper end of main gate, a tiled-picture of Baba Prakashpuri has been fixed. The foundation stone of this temple was laid by the lotus-hands of Baba Ji; however the adorning of top-vessel ('Kalash') remains due.

Established in about 4 acres common land of village Aslapur, the grace and ease with which this hermitage of Baba Prakashpuri has been easily bearing the name plate of Baba Khubidas on a fixed slab, is merely an inspiring expansion of the Shiva-spiritedness of highly advanced saint Baba Prakashpuri.

In the background of hermitage, the entire land occupied by 'Nainaki' pond comes under the hermitage only. About this pond, it has been a public-faith that its water is capable of curing certain skin ailments. In left of hermitage, a road goes into the village of Aslapur; and taking another left takes one through in between of an old Peepal tree and Government high school, and ends up in the vast playground of school. It was only Baba Prakashpuri, with whose influence this school could be upgraded to matriculation level. On pretence of relating this account, whenever the villagers start narrating the detail of Baba Ji's grace on them, the person sitting across cannot refrain from feeling himself proud to be an audience; whether such audience be a common man or some privileged one. Spearheaded by Ravi Baba, different Mahatmas, who stay in this hermitage from time to time, look after the arrangements here. Mahatma Shivprapti Puri, who is initiated from the religious camp 'Joona' of 'Adhuna' in 'Ujjain', also looks after the arrangement of this hermitage. From time to time, Mahatma Karnatakpuri and other saints also keep visiting here from the Gurgaon hermitage.

Prophecy of Baba Ji

At one point of time, in front of all villagers, Baba Ji had said that this pond will be made cemented and the people from all over the world will come to see this hermitage; and also the poor people will get shelter here. In those times people couldn't grasp the meaning of Baba Ji's assertion, but now the mysterious meanings of his prophecy have started unfolding. On another piece of land adjoining the hermitage, HUDA authority is developing the biggest sports complex of Asia, in which the best practices, residences and sports competitions of the world will be organized. Not only this. On a large piece of land nearby this stadium, a medical city is being developed under the policies and direction of Haryana Government. In the compound of this medical city, world's best laboratories, research-centers, training institutes and the hospitals with most modern facilities of the world will be coming up. It's obvious that in such two important and modernized places, common and exquisite people from the country and abroad will keep visiting. Several of them will indeed come see this spiritual hermitage; and those, who will be coming for medical treatments but not being able to afford the expensive hotels nearby, will necessarily take shelter in the hermitage only. And neither the other part of Baba Ji's prophecy seems meeting any obstruction, that by that time, the pond at hermitage will also be adorned with the cemented banks.

In this way, with the mutual and collective cooperation of all villagers of Aslapur as being dedicated to Baba Prakashpuri, the one initiative of few active devotees has completed such an auspicious work of reforming the neglected land aside to national highway, that in the coming times, it will keep spreading its spiritual fragrance in all directions.

Established on the Peaks of Himalyan Mountains

Hermitage of Manali

Place of Manu's Exploits ('Leela')

Manali had links with the first person of humanity - 'Manu'. History of Manu is found scattered here and there in the scriptural and ancient literature. Even today in the racial reminiscences of Indian people, Manu occupies regards for being the promoter of new age ('Manvantar'). The promoter of this current seventh new age ('Manvantar') is this 'Vaivasvat-Manu' only. From the text mentioned in ancient literature, we come to know that after the annihilation of creation into the waters of ocean; only Manu had expanded the human existence with the help of 'Shraddha'. The first geographical place, which had witnessed such expansion of human existence, was called as 'Manvalaya' as the combination of two words 'Manu+Aalaya' (the abode of Manu). In local dialect later, this word started being pronunciated as 'Manvalayi', and subsequently as 'Manali' after being further modified in the dialect of people.

Splendor of Wooden-Temples

Approximately 6000 feet high from the sea surface and surrounded by picturesque nature, the wooden craft in the temples of Manali is spectacular. These temples have been made in 'Pagoda' style. Manu-temple of Manali is an exquisite craftsmanship of 'Pagoda' flair. This temple is situated on a high peak of mountain in Manali town. To reach here via road, small vehicles are available. The present form of Manu-temple is not very ancient. Actually the renovation of temple has always been done from time to time. On the events of renovation, it has been a custom to found the pillars of wood in the compound of temple. Although the very ancient form of temple cannot be anticipated by looking at its present built, but it can of course be said that the original Manu-temple must have been at this place only. In the present times, to symbolize the renovation work, two beautiful wooden pillars of 50 feet each are established in the compound of temple. Inside the compound, on a wall mounted stone-slab, the necessary information about ocean-water-annihilation, hosting of sacred fire-rite by Manu, construction of temple, the first constructor, and also about the renovation works carried out from time to time have been inscribed. The artful and divine craftsmanship as worked out on the wooden architecture, actually captivates the spectators.

At some distance from Manu-temple, it's a renowned temple of 'Hidimba', which is nearly 500 years old. The swerving hill-ascending road of Manali actually reaches into the compound of 'Hidimba'- temple. This temple has been made on a platform with stairs. In the entire compound surrounding the temple, there are high trees of 'Devdaar', which soothe the minds of visitors. Even 'Hidimba' temple has been made in 'Pagoda' style. After ascending the stairs of outer platform the main entry door is reached, from where, again, after descending few stairs the temple is reached. Inside the temple, underneath a huge mountain rock, the stone-sandals of Mother-Hidimba are established, near to which a lamp of mustard oil is constantly lit. Devotees offer their oblations and flowers on these sandals only. In present times, the responsibility of looking after the both temples, Manu temple and Hidimba temple, is undertaken by a Brahmin family of 'Bharadwaj' surname. In this compound, here is

another temple of the son of Hidimba - 'Ghatotkach'. An expansion of tree, as being adorned with horns, has been given the form of Ghatotkach. The devotees, who arrive in this compound, also take the view of this unique temple.

Amongst the other renowned places of Manali, the temple of 'Vasistha', pond of 'Vasistha' and a temple of Lord Rama are prime. In the temple of sage 'Vasistha', the timber from mountains has been extensively used. Just when entering from the main gate of Vasistha-temple, there's a Dhoona place of ascetics, where some holy-ash smeared saints can be seen surrounded by the local and foreigner disciples. After crossing the attached verandah, the temple is entered from a small door in a lowering-head posture. Inside the front cella, a wooden statue of sage Vasistha is established. There is also an orbiting path around the cella. In this compound, there is also a natural pond of hot water, at which nice arrangements for bathing have been made. Actually the main resource of water in this pond is 'Vasistha-kund' above, of which the water is too hot. For the bathing purposes, cold water is proportionately mixed in the lower pond. In another compound attached to it, there is a splendid temple of Lord Rama, which is also made of wood. After taking holy ablution in Vasistha-kund, devotees go and take holy glances in Vasistha temple and Shri Ram temple. From the point of view of splendor, the craftsmanship in Shri Ram temple is more spectacular than in Vasistha temple. Apart from these, Nehru-kund and the temple of Goddess mother - Jogini, are other renowned places here. At some distance from Manali, there is a hot water pond called 'Manikarn', which is a world renowned water-expense. If a bagful of rice is hanged into its water, it instantly turns into the boiled rice.

The Forms of Faith

Inhabited in the lap of nature, Manali and its surrounding regions actually leave an impression of spiritual elegance. At some height from Manali, it’s a valley of Solang, where the serpent Lord 'Kanchan', who is believed to be in the pedigree of Naag-Vaasuki, is worshiped as per the local commons' faith. On special festive occasions, the statues of Lords established in different temples are ferried on the auspicious palanquins. Musical bands march ahead of palanquins, whereas the devotees use to follow from behind. Along with the traditional musical instruments, modern musical setups are also arranged. The chief priest of temple is viewed as the manifested representative of the presiding deity. It must be remembered that in entire Himachal and even in the state of Jammu and Kashmir, these traditions of ferrying the auspicious palanquins of different deities, their mutual congregation and farewell have been continued from many centuries. Amidst such serene, lively and natural beauty, Baba Ji's attachment with the spiritual ambience of Himachal was only obvious. This was indeed a perfect place for his introverted penance in solitude.

The Penance Land of Manali and Baba Ji

The entire region of Himachal would appear to Baba Ji as the land of Deities ('Dev-bhumi'). The sky touching mountain peaks of Himalayas, their milk like white radiance when covered with snow, the pure blueness of sky, the ancient mountainous regions where the saints and 'Munis' would roam, and the caves in them as duly consecrated with penance; would always appear like inviting the Shiva-spiritedness of Baba Ji. Manali in Himachal and the other regions surrounding it have been a witness of solitude-penance by Baba Ji. In days when Baba Ji would come at Manali, he would usually stay at Vasistha-kund. He would also keep visiting the temple of 'Jogini-mata' and other religious places like 'Manikarn'. For few days, Baba Ji had also made the place of 'Nehru-kund' as his penance place. Many families from Manali and its surrounding regions would behold Baba Ji's truthfulness, renunciant's

inclinations and the high order of his penance with deep devotion. One or two members of such devotee families had also arrived in Gurgaon and Raiseena hermitage on special occasions. On special insistence by some devotee, Baba Ji had stayed at former's residence, but primarily as an ascetic saint, he would prefer to stay at religious places and temples only.

Holy Glance of Snow Shiva-linga - Anjani-Mahadev

During a similar stay in Himachal, some devotee of Baba Ji told him about a natural Shiva-linga made of snow which was 20 kilometers away from Manali. He also told that this Shiva-linga usually takes its complete form during the three months from December to February, and later submerges into its non-manifest form once again. At this sudden astounding information, Baba Ji felt as if some mysterious invisible force was pulling him towards itself. In January 1999, by taking along few of his devotees, Baba Ji reached this place and took the direct holy glance of this snow made Shiva-linga. With an enchanting heart he worshipped it, offered fruits and flowers with devotion, and submerged in Samadhi for few moments. In the state of Samadhi, he saw that this was the same divine place, where in ancient times, mother Anjani had practiced severe austerities and had the direct glance of Lord Shiva Himself; and also got Hanuman as her son in form of blessings of Lord Shiva. Baba Ji announced that in future this Shiva-linga will be known as 'Anjani-Mahadev'. He also expressed a wish of establishing a Shiva-linga at the place of this natural Shiva-linga.

The Journey to Anjani-Mahadev

To reach this holy place of Anjani-Mahadev, one has to travel around 20 kilometer from Manali. 12 kilometers ahead on the road from Manali to Rohtang pass, a road turns to left and goes to the Government guest-house in Solang valley. In another building to the left from this two storied guest-house, there's a training center of Himachal Government which is about mountain-climbing and other related sports like skiing. There's a huge landscape in front of these two edifices. In winter seasons, this entire landscape with Solang valley is covered with snow. Along with skiing, this center also gives training in mountain climbing and paragliding. In right side corner of this landscape, in the root of mountain, it's a small place of worship made on a platform, which relates to the local deity 'Kanchan-Naag' (Serpent). Inside this worship-place, there is a stone-statue of sage 'Gautam'; and outside on the platform, a statue of 'Kanchan-Naag' has been established. Bored along with it, there is a 'Trishul' as well.

Dreadfulness of the Crazy Mountain Drain

Actually the hillside road towards 'Anjani-Mahadev-Dham' passes through this Government guest-house of Solang Valley. This place is about 7000 feet high from the sea level. The kind of hill-ascend starts from here, its way is full of big and small rounded stones. One has to put his steps very carefully, especially in the rainy seasons. Although because of the arrival of pilgrims from this side, certain footways have started being made nowadays; but often it becomes difficult to ascertain the path because of the obstructions laid by the landsliding rocks. Still the destination-focused devotees keep on ascending through their physical and mental might. After ascending about 2 to 2.5 kilometers, a huge mountain drain, which flows in the root of prime-mountain, suddenly attracts one's attention. A current flowing from the peak of mountain is the source of water of this ever flowing drain. In rainy season the breadth of this drain gets quite huge; and when along with heavy rains the small and big

rolling pieces of rocks also become part of flow of this drain, the nearby regions becomes frightening because of the din of water and rolling stones. Because of its frightening noise and dreadful velocity, which smashes down even the heaviest obstruction coming in its way, this drain is known as 'Paagal-Nala' (crazy drain) in the region of Solang valley. The local people of this place recount as to how the dreadful velocity of this drain had once damaged the cemented constructions at 'Nehru-kund' and also the steel structures and equipments standing there. In the local dialect of Solang, it is called as 'Sarseyi-Nala', but indicating towards the sudden dreadfulness of this mountain drain, the residents of Solang valley have given an appellation of 'Paagal-Nala' (crazy drain) to it. Now it has become famous with its new name only. While passing through 'Paagal-Nala', there are two or three temporary shelters made of tarpaulin and also a tin-shed over the walls of stones. These are used for the convenience of travelers while taking refreshments; and to protect them from the sudden unbearable changes in the weather.

In such days, a temporary bridge is made over 'Paagal-Nala'. Infact a permanent bridge on this drain is highly needed, so that children and old age devotees can cross this drain fearlessly and take the holy glance of their beloved Deity - Anjani Mahadev.

Mountain Ascending and the Place of Anjani-Mahadev

After crossing the temporary bridge over 'Paagal-Nala', slightly steep climbing towards Anjani-mahadev gets started. After difficult ascending for some distance, on a relatively plain slanting, the sight of Manali-hermitage starts emerging. Actually so far, no permanent structure of the hermitage has been built here. On the tip of hill, neither here is the adequate place for that. The kind of ease, with which the expansion of hermitage edifices is possible in the plains areas, it's not easy to replicate the same in the mountain regions. On 7200 feet height here, for sake of hermitage, there's merely a shade of 15x10 feet. The background mountain at this place has been used as its one wall; and in left, right and forefront sides, small walls have been raised from the hill-rocks. Above this cottage there's a tapering roof of tin. The height of cottage is 8 feet in deep and 5 feet at forefront. On the right side of shade, there's a small door, which can be entered by bending down. On the right side of cottage, it’s a chamber for fire-wood; and in left is the kitchen. The chamber of firewood has been separated from the main cottage by drawing a wall. Entry to kitchen has been made from inside of cottage only. As this cottage is entered from the gate, a small platform with five stairs comes into one's sight. On this platform, the picture-frames of Baba Prakashpuri and that of snow-made Anjani-Mahadev have been placed. Along with this, a 'Trishul' has been bored. Sandals of Baba Ji, conch, a bowl of holy-ash ('Bhasmi'), statues of 'Kanchan-Naag' and two other serpents, and feathers of peacock have also been adorned. Amidst these, a lamp of silver and two more lamps are constantly lit. The floor inside cottage is raw and undulating too. In the center of it, it's Dhoona and Dhoona-seat of Baba Prakashpuri. On the right side of entry gate of cottage, a long platform has been made, where upon the guest saints and devotees can sit down for few peaceful moments. In these days, towards a wall outside of tin-cottage, a marble slab of 3x2 feet is put, which will be fixed inside the planned hermitage edifice in due course of time. In relation to Anjani-Mahadev, following important information has been inscribed on this marble slab:

Anjani MahadevDiscovered by: Gem of a Saint Baba Prakashpuri MaharajGurgaon (from Haryana)

He has been travelling in the divine land of Himachal state for around fifty years. While travelling similarly, on January 23, 1999, taking along the devotees and saints from Vasistha-Kund, Nehru-Kund, Barua, Shanang, Manjhach and other villages, revered Baba Ji had reached at Anjani-Nala (near Solang-Nala). Having reached there, when devotees beheld the Shiva-linga made of snow, they asked from Baba Ji as to what this sight was? Baba Ji saw through his divine vision and told that at this place Mother Anjani had practiced the austerities, and pleased with her penance, Lord Mahadev had appeared to her. Since those times, for few months from December to February, this snow-made Shiva-linga takes form here. Baba Ji further told that this place would become renowned in future; and he gave an appellation of 'Anjani-Mahadev' to this Shiva-linga. As per the command of Baba Ji, on August 15, 2000, by the lotus-hands of his disciple Baba Ravipuri, a Shiva-linga with name of Anjani-Mahadev was established here.

From this place only, the climbing stairs towards Anjani-Mahadev Shiva-linga of the main hill-way start. To reach Shiva-linga, one has to climb near about 100 stairs. From the viewpoint of convenience, these stairs are wide and open. As suitable to the forms of hill, the sequence of these stairs keeps swerving into right and left hand sides. During these stairs, at suitable intervals, seven different platforms have been made. Last platform is even bigger, in the right side of which a worship place has been made. Inside this worship place, a picture frame of Baba Ji sitting at the feet of Anjani-Mahadev has been placed. Before taking the holy sight of Anjani-Mahadev Shiva-linga, devotees come here and lit inscence sticks in the front of Baba Ji's picture. From this platform, Anjani-Mahadev Shiva-linga can be viewed. After ascending two stairs from this platform, there's another cemented platform of approximately 12x15 feet and 3 feet height. Just when ascending the stairs, a marble statue of 'Nandi', which is facing towards Shiva-linga, comes into one's sight. In the center of platform, a round form of 5 feet diameter is made, inside which a dark-complexioned Shiva-linga of Anjani-Mahadev has been established. In this circular form, small marble statues of Lord Ganesha in front, of Lord Kaartikeya on right side, and that of Goddess Parvati on left side have been established. In its background is a 200 feet high mountain rock, on the both side of which are two huge trees of 'Devdaar', as if those are the beautiful pillars around the splendid seat of Anjani-Mahadev. From the point of view of safely, a 5 feet high wall adjoining the mountain rock has been made over the platform. In small 'Madhis' at the right hand and left hand sides of this wall, the marbles statues of Mother Anjani and Lord Hanuman (son of mother Anjani) have been established respectively. The mountain cliff on the upside is slanting in such a way, as if it wants to peep and take holy glance of its revered deity Anjani-Mahadev. From the tip of this mountain rock, a constant stream of water coronates the Shiva-linga of Anjani-Mahadev continuously. This stream is known by the name of 'Gupt-Ganga' (hidden Ganges). It seems that Baba Ji has named this stream in this way in the holy reminiscences of his preceptor - Guptpuri Ji Maharaj. While coronating Anjani-Mahadev this current transforms into a snow-Shiva-linga during the months from December to February. In those days, its height gets upto 25 - 30 feet. By taking the holy sight of only this natural form of snow-Shiva-linga, Baba Prakashpuri had performed obeisance; and had made a prophecy that in coming times this place would be known in world as 'Anjani-Mahadev' and 'Abhinav-Amarnath'.

Hymns of Anjani-Mahadev

To have the holy sight of this place which is getting renowned by the name of 'Abhinav-Amarnath' (Novel 'Amarnath'), Professor Ramesh Chandra Sharma, who had arrived in Manali along

with author on August 15, 2002, was so much inspired by the divinity of this place, that after returning, the following hymn came out from his pen:

"Jay-Jay hay Abhinav Amarnath!Jay, jayatu Anjani-Mahadev, Jay manmath-manthan Mayankmath!

Sir Shobhit Aa-nabh Shail Shikhar,Harshit Mansa far far jhar jhar,Abhishek-nirat jaane kabse, nit naval Gupt-Ganga prapaat!

Lekar nisarg ka sab vaibhav,Nit Laasyanirat, hay himsambhav,Dik-dimik-dimik damru dhvani par,Priay-parijan purjan saath saath!

Chahun aur chaaru chaapit chinar,Har-har swar surbhit devdaar,Puni-puni pranaam, Nav Amarnath, Baba Prakash ke Punya-paath!

Tav-charan-sharan ham vinatsheesh,Jai Umaraman, Solang Adheesh,Hay Ish, karo majhdhaar paar,Nij deenjanon ke pakad haath!

Agjag-alipt unmukt-raah,Nirbandh-chhand jeevan pravaah,Apni sharnaa-gati mein lekar,Hay Nath, hamen kijey sanaath!

Cave of Baba Prakashpuri

At some higher distance from Anjani-Mahadev, Baba Prakashpuri used to practice austerities and penance in a mountain cave. This place is now a part of expansion of the compound of Anjani-Mahadev. This cave is underneath a sloping rock, which is nearly 100 feet in length, 30 feet in depth and 120 feet in height. A Dhoona has been made on the stony floor of cave, near which Baba Ji would practice his silent 'Saadhna'. The devotees, who arrive at 'Anjani-Mahadev', consider taking the holy sight of this penance-place as an essential part of their pilgrimage. Near this cave, towards right side, an exquisite stream of water flows down from a hilltop. Actually the flow of this stream is another stranded dissection from the main stream of Gupt-Ganga only. While sitting inside this cave, a devotee not only becomes a part of reminiscences about the penance and austerities of Baba Ji, but also finds himself captivated in the hypnotic view of the vast valley outside. The dense greenery of this valley, the queues of sky-touching trees of 'Devdar' here and there, the sounds of flowing streams, half circular shaped soothing sights of valley, and the peaks of mountains in horizon which make the glancing by devotees eternal; actually these all things release devotees from the delusional limits of time and space. This valley, which is charged by the micro-reverberations of Baba Ji's penance, is known as the 'valley of Baba Prakashpuri' nowadays.

With the consent and command of Baba Ravipuri, the work of looking after the Manali hermitage is undertaken by Mahatma Sherpuri. Intermittently every now and then, whenever needed, Mahatma Gurmel Singh of Raiseena hermitage and also Baba Ravipuri himself with Mahtama Karnatakpuri and other saints keep visiting Manali hermitage. This spectacular hermitage, which is situated amidst the land of nature of 'Manu's exploits ('Leela') and blossoming like a full moon due to the unflinching faith of devotees, is actually advancing towards the complete revelation of its grace.

Sentient Form

Chetan-Mahadev Hermitage at Janerkheda (Punjab)

Another hermitage of Baba Ji is in the village of Janerkheda, which is 6 kilometers away from the national highway from Mogamandi (Punjab) to Amritsar. This village belongs to Gurmel Singh, a disciple of Baba Ji, who once used to be a police constable in Haryana Police, and after coming in contact of Baba Ji in 1975, had gradually grown indifferent towards the world and became an ascetic. Giving consent to the exhortation of this disciple, on November 21, 1977, on Gurmel Singh's land in village Janerkheda, Baba Ji had established a 'Chetan-Mahadev-Shivalinga' by his lotus hands. After the temple of Lord Shiva, gradually the statues of other deities were also established there. In token of his arrival, a Dhoona-seat of Baba Prakashpuri was also established in the temple compound.

Similar to other hermitages of Baba Ji, the custom of daily religious meals ('Sadavart') is followed in this hermitage also. At different occasions and festivals, especially on Maha-Shivraatri and on emancipation anniversary of Baba Ji, religious feasts ('Bhandara') are organized. Following the tradition exemplified by Baba Ji, the saints arriving in these feasts are also bestowed sacred offerings ('Dakshina'). Revered by the public faith from surrounding regions, this 'Chetan-Mahadev' hermitage of Janerkheda is established in very sentient form.

(b) Hosting Religious Feasts ('Bhandara')

While beholding the very form of Lord Narayana in not only saints and sages, but also in common people, when a religious feast is organized on specific religious festival or on particular occasion, such religious feast is given the appellation of 'Bhandara'. By the medium of 'Bhandaras' also, the Shiva-spiritedness of Baba Prakashpuri has continued to be fructified. Although in our societies, the events of organizing group-feasts have been relevant since ancient times, but most likely those are influenced by social customs, mutual obliging, eminence and dominance, or even political motives some times; whereas in the background of Bhandara it's compulsorily the religious insight. And what to speak of the hermitages of Baba Prakashpuri, wherein the primary inspiration behind organizing religious feasts is only the service of poor people and saints. Considering the arriving saints and sages in Bhandara to be revered and worshipped in first place, along with giving meals, they are bestowed the respectful oblations ('Dakshina') too.

In the hermitages of Baba Prakashpuri, chiefly six religious feasts ('Bhandara') are organized at different occasions of Maha-Shiva-Ratri, Kaanwaria-Shiva-Ratri, Guru-Purnima (also known as Vyas-Purnima), Anniversary of establishing Anjani-Mahadev - 15th August, Faalgun-Purnima (Holi) and Anniversary of Baba Ji's salvation. Out of these, the ones on Faalgun-Purnima (Holi) and on 15th August are organized in Manali hermitage. In these six chief Bhandaras, along with saints, sages and devotees, the people from surrounding regions and villages also take sacred meals. Sometimes this number reaches near to one lakh; and most surprising fact is that, neither breaks the flow of people taking meals while sitting in queues, and nor the enthusiasm of people who are serving food, exhausts. In such meals, sweet-paste ('Halwa'), deep fried wheat-cakes ('Puris'), vegetable curry and sometimes even the preparation of milk and rice ('Kheer') is also served; but it has never happened that even a single preparation ran short. Starting from 11'o clock in morning, the spell of feeding and serving continues till evening or even late night some times, but none of the guests has to run through dissatisfaction because of delay in service of meal. Apart from major 'Bhandaras', it has been a custom for devotees to organize more religious feasts on the occasions of 1st January, 'Makar-Sakranti', 'Navratra-Navsamvat' and their personal events of accomplishments.

In the modern age of rush, some people who are living only self-centered lives, others who are too contentious in guise of materialism and some other those who have been left untouched by the divinity of life, may ask, as to what is the perspective of these religious feasts? How do these relate with religion at all?

Before examining these suspecting questions in relation to religious feasts, it's necessary to acquaint as to what Indian religious philosophy and ancient customs say about food and the charity of food.

Graduating from the elementary contemplation about grains and food ('Ann') to theirs philosophical exquisiteness, whatever has been expounded in scriptures, can be summarized in a way that whichever living beings live on earth, are born of grains and food; and even sustain because of that. At one place it has also been said in 'Taittirriya-Upanishad', that only because of grains, all kinds of living creatures take birth and sustain. Even in Srimad Bhagavad Gita, Lord Krishna has preached Arjuna that creatures are born of grains only. Therefore 'Upanishad' goes to the extent of saying that

only grain is the 'Brahm'; and only grain is the living force ('Prana'). Establishing the very grace of grain, scriptures suggest that it is only a noble conduct that grain must not be reprehended. Disregarding grain is an injunction as per scriptures. In history, the life of sage 'Kanaad' is a unique example of giving respect to the Indian insights about grain. He would pick the leftover grain from the fields after the harvest was taken away by farmers; and would eat it as his food. For he would eat the collected grains only, he was called as 'Kanaad'.

That grain, which is foundation of all lives, must be eaten only by way of mutual distribution; this is the directive of scripture. 'Rig-veda' goes to even extent of saying that the one who eats alone, earns sin. In 'Saam-veda', grain has been given the form of ultimate consciousness ('Brahm'), and it has been uttered by its mouth, that whoever doesn't make charity of food towards others, he is eaten up by myself (grain).

The tradition of eating grains mutually and also making its charity actually fructifies in form of service to the guests ('Atithi-Seva'). It's only the guest ('Atithi') who gives to host an auspicious opportunity of making charity of grain. That's the reason that in scripture, a guest has been regarded as being into the divine class.

The supreme poet 'Tulsidasa' has propounded the grace of 'charity of grain' in quite a unique way. When out of arrogance 'Raavana' calls Lord Rama as only an ordinary man, the son of 'Baali' - 'Angada' proves the divinity of Rama with several analogies; and ask from 'Raavana', "O you foolish! How can Lord Rama be an ordinary man? Is the flower-bow wielding 'Kaamdeva' only an ordinary archer? Is the divine river 'Ganga' merely an ordinary river? Is the divine-cow ('Kaamdhenu') ordinary cattle? Is the divine tree ('Kalpavriksha') an ordinary tree? Is the nectar only an ordinary juice? And is the charity of grain only an ordinary charity?" It means that charity of grain is not an ordinary charity, but is supreme to any other form of it.

Only the opinion of scripture is the opinion of people. In India, a householder prays only this to God, "Saai itna dijiye, jaame kutumb samaay, mein bhi bhookha na rahoon, saadhu na bhooka jay" ("O Lord, give me as much grain, in which my whole family can nourish. Neither may I remain hungry, nor must my guest depart unfed"). In such traditional prayer by householder, two kinds of feelings get expressed - satisfaction in his own mind and also the charity of grain (food) in form of service to guest.

In any political mechanism of the world; be it monarchy, capitalism, communalism, democracy or even dictatorship; the sole motive remains to provide food, cloth and shelter to common people. Many democratic constitutions have recognized these as the fundamental rights of civilians. Even out of three of these, food (grain or 'Ann') is the first necessary priority; because in scarcity of food, the common people won't survive. While living up to this responsibility towards common people, maybe various political mechanisms have erred, but the ancient Indian customs have always been vigilant towards this necessary preference to be given to food by way of organizing religious feasts. In form of religious tradition, the custom of organizing 'Bhandara' is prevalent in this country even today. At religious places, the feeding camps are particularly organized, where food ('Sadavart') is offered constantly. At some places it is called as 'Bhandara', whereas in Punjab and adjacent areas this activity is called as 'Langar'. This is the reason that religious feasts are an inevitable constituent of Indian spiritual insight. Living up to this ancient tradition, as an offering ('Prasad') of his spiritual advancement, the adept saint Baba Prakashpuri has always been conducting in his hermitages the religious feasts for the service of poor people. Such of his spiritual legacy has continued in his hermitages even to this day.

Festival-sermons and 'Bhandaras'

In all hermitages of Baba Ji, it has been a custom to celebrate all important festivals as per Indian spirituality, culture and social conduct. Musical religious chanting, sermons and religious feasts have been the special constituents of these festivals. Amongst such special festive days, the following celebrations are remarkable: Maha-Shiv-Ratri, Guru-Purnima (Aashadhi Punima), Anjani Mahadev Aalok pilgrimage (Manali), Mahaprasthaan-divas and Holi (Raiseena). These all festive days are celebrated with true devotion, sanctity and dedicated faith.

Maha-Shiv-Ratri Bhandara

The first religious feast of the year is organized on the festival of Maha-Shiv-Ratri. On the previous morning commences the continuous holy chanting ('Akhand Paath) of Shri Ramayan. While remaining awake throughout the following night, devotees seem willing to become the first witness of the arrival of 'Maha-Shiv-Ratri' day. In the night vigil and sermons, Baba Ji blesses upon the devotees.

In following morning, the chanting of Shri Ramayan gets concluded with 'Aarti' and oblation ('Bhog'). Then after in the affectionate company of Baba Ravipuri devotees take part in the sacred fire-rite (Hawan-Yagya). After 'Yagya', the musical offerings ('Aarti') are made at Samadhi of Baba Prakashpuri. In noon, grand religious feast commences, in which saints and sages are firstly obliged with Bhandara food ('Prasad') and sacred offerings ('Dakshina'). Then after, other people also take holy meals. On Maha-Shiv-Ratri, wrestling competition is also organized in the hermitage compound. Winning wrestlers are honored with special prizes and other participating wrestlers are also regarded.

Guru Purnima (Aashadhi Purnima) Bhandara

On the holy occasion of Guru Purnima (Aashadhi Purnima) sermons and religious feasts are organized in the Bajghera hermitage of Gurgaon. In our scriptures special significance and grace of Aashadhi Purnima has been explained. The same has been called as 'Guru-Purnima' as well. Apart from this, it is also known as 'Vyaas-puja', 'Satya-vrat', 'Kokila-vrat', 'Shiva-shayanotsav' etc. As per 'Puraans', only on this date of 'Purnima', husband of Goddess Uma - Lord Shiva, who sits on the skin of lion, ties his manes with serpent and goes to sleep. The festival of four months ('Chatur-maas') as celebrated by ascetics starts from this day only.

This program also lasts for two days. One day before it, which is fourteenth day of fortnight ('Chatru-dashi'), the continuous chanting of 'Shri-Ramayana' gets started. The following night witnesses the sermons and vigil. In the dawn of 'Guru-Purnima' day, 'Aarti' (holy prayer) and concluding oblation ('Bhog') are performed. Then after, in the company of Baba Ravipuri, the sacred fire-rite ('Yagya') is accomplished. In the noon of 'Guru-Purnima' religious feast ('Bhandara') is commenced. In Gurgaon hermitage, the both festivals of 'Maha-Shiva-Ratri' and 'Guru-Purnima' are celebrated with great enthusiasm and excitement. In these celebrations, many Mahatmas from all over India and faith-keeping people from all sections of society congregate. The entire hermitage is properly decorated with flowery garlands, electrical lighting chains and colorful flags. On such occasions the compound of hermitage seems very inviting and attractive. The constant musical chanting of holy book 'Shri-Ramcharitmanasa' adds to the charm of ambience. Many singers coming in various musical groups from different regions also fill the already spiritual ambience with their singing about Baba Ji's grace in their respective languages and musical chanting. On these two particular occasions, until sometime before, devotees used to coronate Baba Ji himself. Now it

continues in form of worshipping and offering prayers at the large picture-frame of Baba Ji. In front of Baba Ji's picture, Dhoona is established. Baba Ravipuri sits in feet of his preceptor. Inside the decorated tent, people can be seen singing in praise of Baba Ji and rejoicing the spiritual music. Because of the sweet-voiced chanting of Lord Shiva, collective playing of musical instruments and hail-words of Baba Ji as being worshiped in form of Lord Shiva Himself, the entire ambience of hermitage gets Shiva-spirited. On such occasions devotees are seen as sinking and floating in the spiritual bliss.

Anjani-Mahadev Bhandara

On the anniversary of Independence of India, August 15, 2000, Anjani-Mahadev Shiva-linga was established by the lotus hands of Baba Ravipuri. In the memoir of this foundation day, every year, a two day program of sermons, pilgrimage and religious feast is organized at Manali hermitage. In this unique pilgrimage saints of all hermitages and many devotees get included with enthusiasm. Preparations start many days in advance. Attractive posters showing Baba Ravipuri sitting at the feet of Baba Prakashpur in mountain caves actually ignite an inviting enthusiasm for Anjani-Mahadev pilgrimage in the hearts of devotees. From Gurgaon hermitage, Mahatma Karnatakpuri and vehicles laden with necessary materials and equipments reach out at Manali two or three days in advance. As per program, in the guidance and company of Baba Ravipuri, the group of Mahatmas and devotees arrive at Manali. On the whole night of 14th August, the musical prayers in the obeisance of Baba Ji are performed by local folk musicians and other musical groups arriving from outside. Although devotees can have the holy sight of Anjani-Mahadev on both the days of 14th and 15th August, but particularly on 15th August, in the company of Baba Ravipuri, a large group of devotees take the holy glance of Anjani-Mahadev. On 15th August itself a large religious feast is organized and on that day all devotees of Baba Ji amalgamate in the holy procession of local deity 'Kanchan-Naag'. In host of Baba Ravipuri, the sacred fire-rite ('Yagya') is concluded. Then after all devotees return to their places and all Mahatmas also return to their respective hermitages.

Bhandara of Emancipation Day ('Maha-Prasthaan Divas')

Signifying 6th October as the day of emancipation of Baba Ji, various programs are organized for two days. In the morning of 5th October commences the continuous chanting of 'Shri-Ramayana'. Nectar of sermons flows in the night long vigil. After the sacred fire-rite ('Yagya') in the morning of 6th October, the sounds of holy prayers ('Aarti') of Shri-Ramayana Ji and its oblations ('Bhog') are performed.

Every year on 5th October, in leadership of Baba Ravipuri, the devotees ferry out the holy procession of adorned picture-frame of Baba Prakashpuri in a palanquin; and sing prayers in full devotion, unless they come back to the beautiful platform made under the tent-setting inside the hermitage compound. After coming, they establish the picture-frame of Baba Ji on the stage. In the left side of platform, across the picture frame, Dhoona is established. Baba Ravipuri sits at the feet of preceptor. Overwhelming devotees and the guest musical groups get submerged in the divinity of holy chanting of Baba Ji and singing the hymns of Lord Shiva. Out of these, the enthusiasm of funnel-enjoying ascetics becomes even more spectacular. Amidst the prayers of Lord Shiva and auspicious sounds of large bells and conches being performed in Pandwala temple, the entire ambience of hermitage becomes Shiva-spirited. All the people intuit the physical presence of formless Baba Ji. Afflicted people make wishes for their well-being. On this occasion, the Samadhi temple of hermitage

compound is exclusively decorated. Countless seekers bow down here and consider themselves gratified. This program lasts till late night. In the religious feast organized in the noon of 6th October, all Mahatmas and devotees take holy meals.

Other Festivals

Besides aforementioned festivals, the enthusiasm of congregating devotees on the occasions of 'Makar-Sakranti', Holi, Diwali and other festivals too, become spectacular. Particularly on 'Falguni-Purnima', the festival of Holi being celebrated in Raiseena hermitage has its own unique image. A night before playing 'Faag' (water-sports of Holi), sermons and night-vigil are organized. Before playing 'Faag', Mahatmas and devotees coming from different hermitages and other places used to smear 'Gulal' in the auspicious feet of Baba Prakashpuri; and would later smear colors on each other's face. Along with the singing and dancing devotees, it would seem, as if even the sentient and insentient nature of hermitage also became colorful in the 'Falguni' playfulness. Nowadays, devotees play 'Holi' by way of smearing 'Gulal' at the feet of adorned picture-frame of Baba Ji and of Ravi Baba. On this event, the sounds of drums and folk-musical instruments resonate in the hills of Raiseena.

On these occasions also, religious feasts are organized. Also on the occasions of New Year as per English calendar and on personal or familial events of devotees, they host several religious feasts inside the hermitage and fructify their devotion towards Baba Ji.

Organization of Religious Feasts and Dedicated Devotees to Service

In the context of hosting religious feasts, it's necessary to refer about certain devotees of Baba Ji. Some devotees play important roles in the management and service work of religious feats; whereas certain other ones keep busy in the preparation of Bhandara meals only. The names and forms of those devotees, who look after the management work, can still be recognized in crowd; but identification of the other ones, who limit their services only till community kitchen and storehouse, remains largely invisible. Referring here about such devotees will be opportune.

This devotee was introduced to Baba Ji by 'Poori-Maharaj1' when the latter said, "He comes here all the way from 'Mathura' (in 'Uttar-Pradesh') on every big religious feast and discharges the entire work of kneading the flour only solely." Infact this devotee used to knead the wheat flour of up to one quintal; and in this way would play an important role in the food preparation of Bhandara. When a new machine of flour-kneading was installed in the hermitage, Baba Ji assigned the management and operation of this machine to this devotee only. Though operating through machine, but even today this devotee is discharging his responsibility of kneading flour; and in this way is accomplishing his resolve of devotion towards Baba Ji.

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1.

In hermitage, it has been a tradition to address the serving devotees with symbolic names, such as 'Poori-Maharaj' (who prepares deep fried wheat cakes), 'Halwa-Maharaj' (who prepares the sweet paste), 'Sabji-Maharaj' (who prepares the vegetable curries), 'Jal-Maharaj' (who serves drinking water), etc.

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Another devotee has continued discharging the responsibility of running a free service of handling the footwear of all other devotees and issuing tokens to them who visit the hermitage on such occasions.

Those who lived in refuge and company of Baba Ji for years, have continued to adorn the temple, Dhoona, Samadhi building and tent-settings with flowers on all festivals so beautifully, that entire compound shines out. The devotees arriving in hermitage watch this decoration and praise this service work in their hearts. It must be noted that on various occasions the work of flower decoration of hermitage is continuously increasing every time. On festivals, various arrangements of continuous chanting of 'Shri-Ramcharitamanasa' ('Akhand Path') are also organized by a particular devotee of Lord Rama who is dedicated to the service of Baba Ji.

In this way the devotees of Baba Ji take deep interest in the services of hermitages and attain the blissful grace of Baba Ji; and remain highly satiated in this way.

Katrai Sermon and Bhandara

Revered preceptor Baba Prakashpuri set out for Himachal as he would often go in summers. This matter relates to May 27, 1991. This time instead of reaching Nehru-kund of Manali, he reached a place called 'Katrai', which falls in the mid of 'Kullu' and 'Manali'. There on the special insistence of a Mahatma by name of 'Narayan', he stayed in his hermitage. This hermitage has been established on the bank of river and such a beautiful garden has been made in it which attracts one's mind. Revered preceptor felt so blissful at this place, that he ended up declaring a resolve to host a religious feast here. Bhandara was decided to be organized in the first week of July. Pamphlets about this event were distributed in the entire state of Himachal. The tidings of religious feast reached in Gurgaon as well, and therefore, many devotees and Mahatmas from Gurgaon and surrounding areas also made up their minds to arrive there. On 4th July 1991, holy chanting and sermons were conducted at night, in which numerous devotees from Delhi, Gurgaon and various places of Himachal took part. Another specialty in relation to this religious feast was that all the students of various near and far schools had also been invited in it. This was an 'unheard before' religious feast wherein the young and small students of the nation had become witnesses. Before anyone else, sacred meals were served to saints and Mahatmas. After meals, they were bestowed suitable oblations ('Dakshina') and given farewell. Then after the school children were also served meals and were given affectionate 'Dakshina'. Beside these the common householders, devotees and guests from near and far places also took meals. For school children, this was the first curious account of their lives; and therefore when they began to return to their homes in different villages, the hail-words coming out in their innocent voices actually reverberated in the hills, drains and mountains. Indeed their voices as resonating in the mountains were also transmitting bliss in the minds of other Mahatmas and devotees.

Manali Sermon and Bhandara

As usual, in the summers of 1995, revered preceptor reached the pleasant place of Manali and on 4th June he organized a religious feast at 'Nehru-kund'. In this Bhandara, thousands of devotees reached from the adjacent regions of Manali. Devotees from countryside around Delhi and from Gurgaon hermitage also reached through many buses. Some people reached with their own vehicles and through state transport as well. Mahatma people from many places had congregated. On the night of 3rd June, holy chanting and sermons continued till late night. In the morning of 4th June, after the

sacred fire-rite ('Yagya'), all presents performed an 'Aarti' of preceptor and religious feast was commenced. As per the custom, after meals, all Mahatmas were bidden adieu by way of bestowing the religious offerings ('Dakshina').

Organizing Religious Feast at Haridwar 'Maha-kumbh'

After establishing Shiva-linga in Raiseena hermitage, in March 1998 Baba Ji made up his mind to visit 'Maha-kumbh' as being organized in the holy city of Haridwar. Mahatma Sevagiri had inspired him about it. A resolve for hosting a grand religious feast at Maha-kumbh surfaced in the mind of Baba Ji. He expressed this wish in front of his disciple Ravi Baba and other devotees. In order to carry out the resolve of Baba Prakashpuri, along with two other devotees Baba Ravipuri had arrived at Haridwar well in advance, so that the proper places for lodging and arranging the religious feast for Mahatmas could be determined. Mahatma Sevagiri was already in Haridwar. His temporary stay was on the other side of Ganga river. Inquiring about his whereabouts, Baba Ravipuri and both other devotees had reached Mahatma Sevagiri. For this work, Mahatma Sevagiri had sent his two disciples, 'Shyamgiri' and 'Samudragiri', along with Baba Ravipuri. After mutual discussions, Baba Ravipuri and both disciples of Mahatma Sevagiri chose such an empty place at the banks of Ganga, which was close to temporary stay of Sevagiri Ji and was also suitable for the planned arrangements. Along with the accompanying devotees, Baba Ravipuri had also determined the particular places on the ground for camping, lodging, community kitchen and religious feast for Mahatmas. Besides these, all matters regarding small and big necessities had been decided. After such initial preparations in the minds, Baba Ravipuri and both other devotees returned to Gurgaon hermitage and briefed Baba Prakashpuri Maharaj about the planned arrangements. Listening to these accounts, Baba Prakashpuri felt quite assured. Few days before departing for the 'Kumbh-mela', Baba Prakashpuri decided to send Ravi Baba and other few devotees in advance for preparations, so that the planned arrangements could be manifested before his arrival at the place. Exactly eleven days prior to Maha-kumbh, on 17th March, 1998 Baba Ravipuri and few other devotees took blessings from revered preceptor, and departed for Haridwar with necessary materials and luggage. Only in two day, an information came from Baba Ravipuri Ji that proper arrangements for lodging of revered preceptor, the place for kitchen and other suitable arrangements for devotees and Mahatmas have been made. Having received this communication, on 20th March, 1998, revered Baba Prakashpuri and other devotees arrived in Haridwar. The news of his arrival reached almost every camp ('Akhada') and all Mahatmas as a wave of happiness. Every day, highly attained Mahatmas began to arrive for the holy-glance of revered Baba Prakashpuri. Baba Ji would welcome and give regards to the guest saints, would lovingly offer them refreshments; and would commune with them for rest of the time. In the mean time, a disciple of Baba Ji, Thakur Mangal Singh had also arrived at Haridwar along with his musical group. So was it! Every day in the reverence of Baba Ji, holy chanting began to be made by the musical group. This program would often last till late nights. Attracted towards the beautiful chanting by this musical group, large crowds of devotees would gather here and people would benefit from the holy glance of Baba Ji and from the spiritual singing as well.

It was decided that on 28th March 1998, on Saturday, Baba Ji will take along his disciples and will take holy ablutions of 'Kumbh-Snaan' at 'Har-ki-Paudhi' (one of banks of Ganges). Till March 27, many devotees and disciples from Delhi, Gurgaon and other places had reached in the refuge of revered Baba Ji. As per the program, a buggy in form of chariot was readied, in which highly revered Baba Prakashpuri took his seat. Another buggy was readied for Mahatma Sevagiri also. Unmatched

enthusiasm and blissfulness was transfusing in the minds of all devotees and disciples. While witnessing these sacred moments, all the present people were experiencing themselves graced. Exactly at 7'o clock in morning, this splendid procession started for 'Har-ki-Paudhi'. Heading from front was a large group of 'Naga' Mahatmas. It was respectively followed by a large procession of other Mahatmas, then by grand musical bands, then by chariot buggy of revered preceptor and other buggies as well. The enthusiasm of devotees, who were pulling the chariot of preceptor with great devotion, was spectacular. As opportune to the occasion, they were wearing new clothes on their bodies and also a red color loincloth around their necks. Because of the reverence of Baba Ji by musical bands, the entire ambience was reverberating. To watch this rare event, large crowd was standing on the both sides of the road. As the chariot of Baba Ji would pass by them, they would shower the flowers joyfully. It seemed as if the procession of Lord Shiva Himself was taking place in the city of Lord 'Har' ('Haridwar); and deities were expressing their joy by way of raining flowers. Joyfully dancing and singing devotees, who were drawing the chariot, didn't know at all, as to when this four kilometer long journey had started and concluded as well. The procession halted near 'Har-ki-Paudhi'. Highly revered Baba Prakashpuri and Mahatma Sevagiri Ji descended from their respective chariots and walked towards 'Har-ki-Paudhi' for taking the holy ablutions of Kumbha ('Kumbh-Snaan'). After reaching at 'Har-ki-Paudhi', the enthusiasm of devotees transformed into high-pitched hail words for Goddess mother Ganga, Baba Prakashpuri and other saints. In all directions, the hearts of devotees were blooming with great divine energy. These moments were more precious to them than any other wealth, when on the occasion of 'Maha-kumbh' they were entering into the holy currents of Ganga; that too along with their revered preceptor. They didn't know as to for which holy karma of their some previous incarnation, they had been bestowed with such a fortunate and auspicious opportunity.

On 3rd April 1998, Friday, Baba Ji materialized his resolve for organizing a grand religious feast on the auspicious occasion of 'Kumbh'. A large camp was erected for the meals of Mahatmas. A beautiful entry door was made in this tent-setting. A strange coincidence was perceived by devotees only to be a grace of Baba Ji, that exactly on 10'o clock on that day, it constantly rained for half an hour; which actually settled the flying dust in the ground. Everyone felt as if the god of rains ('Indra-Devata') had affixed a seal of his happiness on the arrangements here. All Mahatmas from different camps ('Akharas') like 'Joona', 'Agni', 'Atal' and 'Aawahan' had been invited. Exactly on 11'o clock the spell of Mahatmas' arrival had started. From the both sides of entry door, devotees were raining flowers upon the arriving Mahatmas and bowing down in reverence. The highest amalgamation of reverence and devotion was taking place in form of 'Maha-Kumbh' itself. By the time clock showed 12 at noon, the whole camp was full of saints and Mahatmas. The crimson color of asceticism in all directions was presenting a spectacular sight.

For the meals of chiefs ('Maha-Mandaleshwars') and majors ('Mandaleshwars') of all four ascetic camps ('Akhadas'), different places had been organized. They were seated on appropriate places and their feet were washed with water of Ganges. They were greeted with flower garlands. Then after the kind of meal plates were presented before them, it had milk, fruits and dry-fruits of several kinds. After the meals, as per Indian tradition, they were given farewell with exquisite sacred offerings ('Dakshina'). In rest part of the camp, other arrived saints were also presented meals upon the sanctified leafs; and they were also honored with 'Dakshina' after the meals. Whichever Mahatmas couldn't reach the camp for whatsoever reason, was bestowed 'Dakshina' at their places only. While accepting 'Dakshina', chiefs and majors of various 'Akharas' praised Baba Ji abundantly and upheld unanimously that such a grand and well-organized Bhandara, which has been conducted with such a deep conviction towards saints, will preserve in their reminiscences as "Na Bhooto Na Bhavishyati"

(Neither happened in past nor will occur in future). In this way, the resolves of Baba Prakashpuri for 'Kumbh-Snaan' and organizing religious feasts there had accomplished with great spiritual splendor and in deep blissful ambience.

(c ) Pilgrimages ('Teerth-Darshan')

In common parlance 'Teerth' or a pilgrimage place means such a holy place where by means of ablutions or meditation the religious followers perform worship and prayers and benefit themselves spiritually. It's apparent that generally 'Teerth' is in relation to some source of water, river, pond, lake, water stream or well etc.; and it's true as well that certain holy water stream gradually glorifies the city, village or township adjacent to it into a graceful place of pilgrimage. From this point of view, the wharfs ('Ghaats') of river have also been called as 'Teerth'. All it signifies is that 'Teerths' are the wharfs of crossing the metempsychosis by the human beings. Because of indwelling by some deity or some holily living noble saint, any place can attain the appellation of 'Teerth'.

'Teerths' have been seen in three ways:

1. 'Sthaawar-Teerth'; 2. 'Jangam-Teerth'; 3. 'Maanas-Teerth'

'Sthaawar-Teerth': The physical pilgrimage place is counted in the category of 'Sthaawar-Teerth'. Four 'Dhaams' (such as 'Dwaarka', 'Jagannath-Puri', 'Badrika-Aashram' and 'Rameshwaram') , all seven 'Puris' (such as 'Ayodhya', 'Mathura', 'Haridwar', 'Kaashi', 'Kaanchi', 'Avantika' and 'Dwarka') and many more holy places are 'Sthaawar-Teerth'.

'Jangam-Teerth': Literally the word 'Jangam' means which can move. Therefore 'Brahmin', saints, sages, priest, preceptor, parents and ascetics bearing the epithet of 'Teerth', all are 'Jangam-Teerth'.

'Maanas-Teerth': Truth, forgivingness, pity, non-violence, sacrifice, charity etc. are called as 'Maanas-Teerth'.

All religious communities and the sects and organizations from all kinds of faith-systems accept this truth in their individual ways, that journeying to holy 'Teerth' places is the necessary part of spiritual life for not only the saints and sages, but also for the common people. Though being amidst various financial difficulties, every faith-keeping person wants to undertake pilgrimage even by way of arranging the necessary money somehow. Every Hindu of a religious mind has this inner wish that before leaving this world, he must accumulate some pious-merits ('Punya') by way of undertaking the pilgrimages.

Even though during his penance period, Baba Prakashpuri had already travelled several times to all four 'Dhaams', seven 'Puris' and other renowned religious places; but according the wishes of devotees, Baba Prakashpuri, who was himself a form of 'Teerth', would undertake long spiritual journeys with them. Devotees too would consider travelling with him on the spiritual journeys as their high fortune. Devotees had an unshakable faith in the spiritual potency of Baba Ji and they always believed that because of the blessing of Baba Ji, their all pilgrimages would complete without impediments. Many such journeys as carried out in the company of Baba Ji would become an inseparable part of their worldly memoir. They would wait when the good fortunes of undertaking pilgrimages with Baba Ji would open for them again.

Pilgrimage to 'Pashupati-Nath-Dhaam' and Saving the Lives of Devotees from the Jaws of Death

In the later part of 1976, taking along his few devotees, Baba Ji set out for a pilgrimage to the famous temple of 'Pashupati-Nath' in Nepal. The special bus for this journey intermittently stationed at 'Naimishaaranya', Lucknow, Gorakhpur, Ayodhya and Prayag (Triveni) on the way; and moved towards Nepal. At one place when the driver of bus inquired about the road to Nepal, the teller pointed out a way, which was short but very risky. Bus-driver didn't heed the warning and started out on the same road. After the ascending the mountains to some distance, when the descending started, the driver was supposed to take a risky left turn. This turn was quite difficult and narrow. On the left side of the road it was high peak of mountains; and on right side it was thousands of feet deep drain. As the driver started turning, all felt that the bus was slipping toward the drain. All the passengers started screaming out of fear. Just suddenly the preceptor pushed away the devotee sharing his seat, collected his cloth-sheet, enveloped himself in it till his head; and submerged in Samadhi in the bus seat itself. It was all happening so fast, but just then a front wheel of bus stuck with a big rock and the bus was saved from falling into the drain. Around 20 minutes after, a mini bus arrived and had to halt there because of the jammed road. Driver and the passengers of that mini bus told that it was the first time when a big bus was passing through this road. Till date whichever big bus has erred to drive on this road, it hasn't returned ever. Therefore only smaller buses can drive here. When the driver of mini bus pulled back the bigger bus by way of tying it with a strong wire, latter came back on the road. Then after when Baba Ji's Samadhi broke and he removed the cloth-sheet from his head, everyone was surprised to see that even in this shivering cold, the body of Baba Ji was soaked in sweating. Most likely in order to save lives of the bus passengers, Baba Ji had resorted to the way of deep yogic 'Sadhna'. The advanced practitioners of yogic science are aware of this fact that such strange symptoms are the result of specific yogic processes only. In a short while the preceptor became normalized, and in an assuring way, he gestured upon driver to start the bus. The faith of all passengers in their preceptor was now twinkling in the form of joyful tears in their eyes. After crossing the mountain roads, when the bus had descended down, all were surprised as to how could such a big bus could drive upon such a narrow road. In all minds it was a firm belief that only because of the infinite grace of preceptor, such a calamity of death could have been averted.

After crossing the Nepal border, now the bus had reached 'Pokhra' city. From natural viewpoint, Pokhra is a pleasant place. Here a water stream flowing from the hills comes down and subsides in a well. How much further this water travels, it's unknown to all. Along with two devotees, Baba Ji travelled from Pokhra to Kaathmandu through air flight. There for the stay of all passengers in bus, a hall shaped room had already been arranged. Bus reached there at 8'o clock in evening. In following morning, taking all devotees along, when the preceptor reached the temple of Pashupati-Nath, he saw that it was quite crowded. It came to their knowledge that because of some special religious occasion, the crowd was relatively more today. It will take long time and waiting to get into the temple of Pashupati-Nath; at merely this thought, all the people, as per the directives of preceptor, took holy ablutions in the river flowing by the temple. On the banks of river, Baba Ji made and established a Shiva-linga of sand and inspired his disciples to perform worships and prayers of this Shiva-linga. All ignited the incense sticks and offered flowers and garlands on Shiva-linga. After quite some time, when the crowd had slightly dispersed, all went inside the Pashupati-Nath temple and took the holy glances of 'Jyotirlinga'. To show to devotees the other special spots in Kathmandu, Baba Ji decided to stay there for three days more. For these three days, a guide continued showing to all the chief religious places of Kathmandu. Another special form of faith became highlighted in Kathmandu, that whichever place they went, they heard many accounts in relation to Baba Gorakhnath's life.

On second day, the bus departed for Janakpur and reached there at 5'o clock in the evening. Janakpur is a place where Goddess mother Jaanki had appeared. Adjoining the temple, it's a stream of 'Shri-Ganga' river flowing. Just when all passengers had inclined to take holy ablution in 'Shri-Ganga', the priest of temple came rushing and warned that there was a strong whirlpool in the river at that place; therefore people must take bath from the banks of river only. As per the directives of priest, when the people were taking bath, a youth co-passenger of 18 years just jumped into the river and suddenly began to struggle against the whirlpool. Fearing the drowning of lad, all the people started screaming. Hearing the noise, the preceptor arrived and asked about the matter. Devotees told that just until now the boy was seen struggling against the whirlpool, but now he had disappeared. Just then a miracle happened. Who knows by which force it was, but suddenly a wave had tossed up the boy; and equally miraculously, the nearest person on the bank had drawn him outside while skillfully clasping the hand of drowning boy. The preceptor waved his hand over the unconscious body of boy and in only few moments the latter gained consciousness. This was the second chance of averting an accident. All passengers assumed that it was only the grace of preceptor, which had saved them from the unwarranted happenings. While feeling immensely grateful towards their preceptor, all devotees voiced up the hail-words of the former. After a total stay of three days, the bus returned with all passengers and stationed at 'Chitrakoot' where all people took rest. Everyone had the auspicious glance of that place, where, as per the old common belief, the saint 'Tulsidasa' had rubbed the sandalwood paste and smeared it on the forehead of Lord Rama Himself. Even today this account of matter moves the spiritual minds of devotees. From Chitrakoot to Aagra, then via Mathura, Vrindavan and Palwal, all spiritually accomplished passengers had now arrived in Gurgaon along with Baba Ji.

Exquisite Pilgrimages in Himachal

Seeing the enthusiasm and insistence by devotees, in May 1990, the preceptor planned a special program of 10 days to start for exquisite pilgrimages. In one big bus were only saints and Mahatmas, whereas in the other were householder devotees. There were two private cars as well. These religious travelers started off from Gurgaon hermitage and while taking 'Darshan' of 'Naina-Devi', 'Chint-Purni', 'Jwala Ji', and 'Kaangda' in Himachal state, reached straight to 'Manikarn'. When the local people from the villages around Manikarn got to hear about the arrival of Baba Ji, they started coming for his holy glance. It was then the other following devotees from Gurgaon came to know that, in these regions of Himachal, Baba Ji was actually beheld by people with deep devotion and reverence as form of Lord. The people coming for holy glance of Baba Ji came in such huge numbers that Baba Ji and following devotees had to stay in Manikarn for three days. After Manikarn, all travelers went to Nehru-kund of Manali, Vasistha-kund, Manu-temple, Hidimba-temple and other such religious places. In Kullu and Katrai also, many devotees approached Baba Ji for his holy glance. Further from Manali, in the guidance of Baba Ji, this entire group of pilgrims had reached a place called 'Madhi', which comes before 'Rohtang' pass. Having reached here, every one enjoyed the snowfall. For roaming the interior places here, some local people availed the horse riding facilities. Many travelers rode on horses and had local sight-seeing. In Madhi itself the arrangements for lunch were made and on the same day in evening, all travelers returned to Nehru Kund of Manali. In this exquisite journey of around 10 days, while awakening the faith of Lordship in the human beings, Baba Ji and devotees had returned to Gurgaon hermitage.

Anjani-Mahadev Darshan

Manifestation of penance, saint Baba Prakashpuri Ji Maharaj would often travel to the lands of Himachal for his spiritual meditation and austerities. Once, during his stay in Himachal, he came to know that further from Manali, on a big mountain rock, such a stupendous formation of natural Shiva-linga takes place in the winters, which is nearly 25-30 feet in height. Preceptor was told that this place was in the valley of Solang, which is around 15 kilometer far from Manali and towards left from Rohtang road. To reach this place from Rohtang road, one has to walk for 3 kilometers through the hilly passes. In February 1999, when revered preceptor was visiting Manali along with his devotees, he reached this place for the holy glances of Shiva-linga. At the holy sight of such a rarely known Shiva-linga, all were feeling gratified. After 'Darshan' of Shiva-linga, it occurred in the mind of one enthusiastic devotee to orbit around it ('Parikrama'). As this person expressed his mind in front of Baba Ji, the latter forbade all from doing so by a notional-hint. Without understanding the deep meaning of Baba Ji's hint, as this devotee advanced to make a circle around Shiva-linga, suddenly a large snow-rock fell ahead of him from the mountain peak. Now he grasped the meaning of Baba Ji. After holy glance and worshiping of Shiva-linga, all devotees performed 'Aarti' of their Shiva-spirited revered preceptor. On this occasion, the following words naturally came out of Baba Ji's mouth, "In the coming times, similar to Baba Amarnath, the faith in this Shiva-linga will also increase manifold." He also expressed a resolve that he will establish a Shiva-linga at this place. Disclosing the secret behind his wish, he told that this was the same place where Mother Anjani had performed severe austerities for Lord Shiva; and pleased with which Lord Shiva had given her His direct glances and also gave her a boon that He Himself will incarnate from her womb as her son. In fruition of Lord's boon, as eleventh incarnation of 'Rudra' and the highest devotee of Lord Rama, Shri Hanuman Ji had appeared from the womb of Mother Anjani. After relating this spiritual account, Baba Ji told his devotees that this Shiva-linga will be worshipped as 'Anjani-Mahadev' amongst people and will be established by name of 'Abhinav-Amarnath'.

Divine Journey

For his penance and austerities, Baba Ji would often go to the mountain peaks around Manali in Himachal. During a similar journey, when informed by some devotees, Baba Ji had reached out such a unique Shiva-linga made of snow, which forms up every year during winters from December to February, and takes a natural shape of around 30 feet height. In front of his devotees, Baba Ji disclosed a mystery by his divine-vision, that in ancient times Mother Anjani had worshiped Mahadev Shiva at this place; pleased with which, Lord Himself had incarnated as 'Hanuman' - the son of Mother Anjani. Baba Ji also expressed his resolve for establishing a 'Shiva-linga' at this place. This account is of 1999.

After Baba Ji had emancipated in November 1999, in order to accomplish his resolve, on 15th August 2000, Baba Ravipuri established the Anjani-Mahadev-Shiva-linga as per the spiritual procedures. When snowfall continues from December to January, then on this gray colored stone Shiva-linga, which has been established by the name of Anjani-Mahadev, the water stream by the name of 'Gupt-Ganga' falls down; and after freezing up it takes the shape of 25-30 feet high Shiva-linga. This natural appearance of snow made Shiva-linga has now started being known and worshipped as 'Abhinav-Amarnath' amongst the devotees.

On 15th August, 1947, it was the sunrise of India's independence. In a way the day of 15th August is renowned as the day of light amidst the national life. The foundation day of Anjani-Mahadev-Shiva-linga is also 15th August only. Now on every 15th August, in the guidance of Baba Ravipuri, many devotees reach here for the holy glance of Anjani-Mahadev-Shiva-linga. By performing worships and

prayers here, they feel graced. On 15th August, as being the shared occasion of Independence Day and the foundation day of Anjani-Mahadev-Shiva-linga, the hearts of devotees bloom up with the spiritual enlightenment. From Gurgaon hermitage, a large bus, which is adorned and packed with devotees, departs for the Solang valley of Manali on every 13th August. In the morning of 15th August, every devotee feels his good fortune of getting to behold Anjani-Mahadev-Shiva-linga as the divine journey of his life.

First of such divine pilgrimages was completed on 15th August 2001, and the second was due on 15th August 2002. In this second pilgrimage, the author of these lines, along with his friend Professor Ramesh Chandra Sharma was also included as a spiritual traveler. In the evening of 13th August, the bus departed from the orchard hermitage of Gurgaon. Adorned at the forefront of bus was a banner about the pilgrimage to Anjani-Mahadev and also a big picture frame of Baba Prakashpuri sitting at the feet of snow made Shiva-linga. Starting under a clouded sky, the bus passed through New Palam Vihar and the fields of Bajghera village; and entered into Delhi area near the place of Chhawla (Najafgarh). Intermittently in the running bus, the devotees would shout hail-words for Baba Ji. In all minds, the wish for reaching the divine-soil of Himachal earliest was getting stronger. Passing through Chandigarh, Ropad and Kiratpur (Punjab), the bus entered into the Bilaspur district of Himachal. As the bus passes through the snake-like hill-roads of Kiratpur and advances towards Bilaspur, the spectacular sights of mountains start coming from everywhere. The district of Bilaspur, which is ahead of Kiratpur, can be said to be the first phase of journey towards Manali. Going further from Bilaspur, via Mandi, the bus reaches at 'Pandoha'. This place is known for the huge dam made on 'Bias' river. Ahead of it is the temple of Goddess mother 'Hanogi', which is hugely revered in the adjacent regions. Our bus stationed here for some time. All devotees descended from the bus and bowed before the Goddess mother. Going further from here, there are the places of 'Aut' and 'Bijaura'. 'Bijaura' has a strong bonding with Baba Ji. It is believed about the ancient Shiva-temple here that it was established by 'Pandavas' themselves. Whenever Baba Ji would travel from the airport of 'Bhuntar', he would lodge at this Shiva-temple of Bijaura. Ahead of Bijaura, it's a place called Bhuntar, which is significant not only because of the airport here, but also for the direction of journey, this place is very relevant. From here itself the road to Manikarn starts which is world-famous for its hot water streams. Gurudwara Manikarn Sahib and the temple of Lord Rama are the renowned places there. Further from Bhuntar, it starts the district of Kullu. This is a renowned hill-station of India. Kullu is also known in the world for its cultivation of apples. On both sides of road, the orchards of apples in valleys of mountain, present a pleasing sight to all. Actually the hilly regions give it a feeling of an open and wide village. The houses made on tapering hills on the both sides of road present a luring sight from far. Ahead of Kullu, Manali is reached via Raisan and Katrai. Starting from Kullu, the bus advances upon an undulating hillside road amidst the fast, deep and vast flow of Bias river. While seeing from the bus, the roaring currents of Bias river fill the minds of travelers with great excitement. The straight vertical rocks of mountain on one side and the massive current of Bias river flowing in the deep valley on other side, perhaps transmit a mix of fear and excitement amongst the travelers. In such conflicting state of minds, the swinging passengers begin to shout the hail-words of Baba Prakashpuri. In the journey from Kullu to Manali, this series of hail-words continues intermittently. The distance between these two places is about 50 kilometers.

Manali is a very beautiful hill-station which has been named after the King Manu. This bus, which had started from the orchard hermitage of Gurgaon at 6 p.m. on 13th August, reached Manali at 3 pm on 14th August. Approximately 16 kilometers ahead of Manali, it is the valley of Solang, where on the tip of a mountain the Shiva-linga of Anjani-Mahadev is established. This valley has a renowned

village of Solang, after whose name the valley itself is known by. A huge mountain drain flows in this valley which is also known as Solang drain. After some distance this drain submerges with the Bias river. Due to heavy rains in those days, the road from Manali to Solang had become somehow obstructed, because of which the passengers had to leave the bus around 5 kilometers earlier. From here the travelers dissected in small groups, and through the hillside foot-ways, advanced towards that part of Solang valley which was their destination. The lodging of travelers had been arranged in a guesthouse of the Institute of mountaineering and related sports, which belongs to the Government of Himachal. This institute gives training in mountain-climbing, skiing and paragliding. Surrounded from three sides by the bottom of mountains and by distant hills on the fourth, this tapering valley has been developed as a suitable campus for the training in skiing and paragliding. In the right corner of this compound, there is a small 'Madhi' temple of 'Kanchan-Naag' (serpent), established in which is a statue of sage Gautam. On the outer floor of Madhi, a symbol of 'Vaasuki-Naag' is made of soil. This Madhi has been made under a dense tree of 'Raush'. Near to the symbol of 'Vaasuki-Naag', a Trishul has been bored. A mountain stone in the valley of Solang is regarded as the hood of Vaasuki-Naag; and it is also believed that the tail of this serpent still lies in the valley of Chamba. Actually this mountain stone looks like the hood of serpent, underneath which a natural cavity is made. This cavity is believed to be the abode of Vaasuki-Naag. Based upon very this belief, a palanquin-procession of the Deity of serpents is invited here every year. The local musical bands and instruments (Turhi, Nagadas etc.), which play ahead of palanquin, bring the latter to this place respectfully. In the forepart of palanquin, over a beautiful slab, the statues of Deities, which are made of metal, are adorned in four lines. The highest three faces are of sage Vyas, down from it the three faces belong to sage Gautam, next three faces are of 'Kanchan-Naag'; and one face in the bottom is of 'Vaasuki-Naag'. Actually Kanchan-Naag is a local name and form of Vaasuki-Naag only.

In the morning of 15th August, very cheerfully, all pilgrims departed in small groups for the holy glances of Anjani-Mahadev-Shiva-linga. Ascend for Anjani-Mahadev starts from the guesthouse only. While carefully walking through big rocks, pilgrims reach at the bottom of that mountain peak, where a massive mountain drain is flowing with great roar. In rainy seasons and in summers when the snow on mountains melts and flows down in form of water, the immense noise of rolling stones in the water can be heard till far places. Because it suddenly takes the frightening form, this rainy drain of mountain is also known as 'Paagal-Naala' (crazy drain); though in local dialect, its original name is 'Sarsei-Naala'. After crossing the temporary bridge over this drain, pilgrims start steep ascending. After difficult descending for some distance, pilgrims reach at a slanting plain, where in old times Baba Prakashpuri had made a temporary hut and awakened his Dhoona. This hut, which is made of stones, is underneath a big rock. Upstairs for the place of Anjani-Mahadev start from this place only. These stony stairs, which turn left and right abruptly, are quite open and wide. At several intervals there are flat and wide platforms made in the stairs. The last platform is relatively large. In right side of this platform, inside a high 'Madhi', a picture frame of Baba Ji sitting at the feet of Anjani-Mahadev has been adorned. People reverently lit the incense sticks here and after climbing two more stairs, they reach on the platform, where Anjani-Mahadev has been established along with its family. The water stream, which falls from high vertical peak of the mountain ahead, continuously glorifies the Anjani-Mahadev-Shivalinga. This water stream is known by the name of 'Gupt-Ganga'.

After gaining the holy glances of Anjani-Mahadev-Shiva-linga, in the guidance of Ravi Baba, all devotees had now reached a place in the attached hill, where in old times Baba Prakashpuri used to observe his penance. This big cavity, which is naturally made in a steep vertical rock, is nowadays known by the name of 'Baba Prakashpuri Kandara' (the cave of Baba Prakashpuri). By the noon time

of 15th August 2002, all devotees and Ravi Baba had returned to the guesthouse. In the open compound of guesthouse, the arrangements of religious feasts for saints and sages were made. While the religious feast was still going on, the sounds of 'Turhi', 'Nagadas' and other local musical instruments, as being played in the welcome of palanquin procession of 'Kanchan-Naag', started turning audible from far. A wave of excitement ran through the devotees who were standing here. Only in a short while, the procession of 'Kanchan-Naag' had arrived here. After performing worships and prayers as per the local customs, in reverence to stone-formed 'Vaasuki', a sacred fire-rite ('Yagya') was organized. In the company of local priests, Ravi Baba offered the sacred oblations ('Aahuti') in 'Yagya' in the capacity of host ('Yajmaan'). After the accomplishment of 'Yagya', 'Prasaad' was distributed amongst the presented devotees. Then upon after taking meals in the religious feast, local guests had returned to their places while extolling their fortunes.

After the conclusion of divine pilgrimage to Anjani-Mahadev-Shiva-linga, all devotees of Baba Ji made up a mind to visit other famous places of Manali. All people visited Manu-temple, Hidimba-Mata-temple, Ghatotkach-worship place, Vasistha-temple and hot water pond, and also the nearby temple of Lord Shri Rama. Departed in bus on the same night, all devotees had reached the orchard hermitage of Gurgaon in the following morning. Graced with the holy glances of Anjani-Mahadev-Shiva-linga and other divine places of Manali, the devotees were feeling glorified with the expansion of Shiva-spiritedness of Baba Ji in them.

Chapter 7

Fulcrum of Common-Faith: Baba Ji

Destiny of the Stream of Devotion

It's quite a popular metaphor in the mid-age of 'Bhakti' era, "Bhagati Dravidi Upajee, Laaye Ramanand." It means that devotion took birth in the southern parts of India; and because of the efforts of Swami Ramanand the stream of devotion started flowing in northern India also. There's no doubt that in southern parts of India, there has been a long chain of devotees, saints and philosophers, of whose promoted devotion-methods and philosophical principles have greatly influenced the entire Indian living and being. Nevertheless, in Indian living and being, which is majorly driven by the precepts of theism and Karma-principles, the very natural tendencies of 'Bhakti' (devotion) have persisted since the primordial times. In 'Shanti-parva' and 'Bheeshma-parva' of 'Narayanopaakhyaan' as per 'Mahabharata', in Bhagavad Gita, in 'Bhaktisutra' of 'Shaandilya' and in 'Bhaktisutra' of 'Naarada' also, the 'Bhakti' (devotion) has been expounded comprehensively.

In south India, the both streams of devotion, that of Lord Shiva ('Shaiva') and the other of Lord Vishnu ('Vaishnava') seem to be flowing with massive force. The practical form of 'Vaishnavi' devotion has manifested in the methods of 'Aalwaar' saints. Infact south India has witnessed a long heritage of 'Aalwaar' saints. Among these, the names of 'Periyar Aalwaar' and 'Kulsekhar' are famous. Among these 'Aalwaar' saints, there was also a woman devotee called 'Andaal', who, similar to 'Meera', would believe of Lord Krishna as her husband; and had finally submerged in Him. The practical aspect of devotion also reflects in 'Naamdeva' of Maharashtra and in his chain of devotees, where Lord Vishnu is worshipped in His another form of 'Vitthala'.

In parallel to practical devotion, south India has also had a long chain and tradition of 'Aacharyas' and preceptors who propounded the sentiment between 'Brahm' (spirit) and 'Jeeva' (life); and between Lord and devotee. Among these, the names of 'Aadi-Shankaraacharya', 'Aacharya-Nathmuni', 'Yamunaacharya', 'Ramanujaacharya', 'Madhvaacharya' and 'Nimbarkaacharya' are remarkable. In the disciple tradition of 'Ramanujaacharya', it was 'Swami Ramanand', who dissipated the devotion of Lord Rama in north India. He is the same Ramanand, in relation to whom the aforesaid metaphor about expanding the devotion of Lord Rama into north India was referred. Among his disciples were the people from all sects and classes. In the tradition of discipleship, Kabirdas as the devotee of formless spirit; and in other tradition of followership, Tulsidasa as the devotee of formed spirit are chief ones. In the perspective of devotion, as propounded by Ramanand, the coordination among these two paths of devotion in formless and formed spirit, actually later on fructified in the form of coordination between 'Shaivas' and 'Vaishnavas'. While still revering its own highest Deity ('Isht-deva') at most, this tradition followed the custom of worshipping other Deities as well; as per which it has been prescribed to worship 'Vishnu', 'Shiva', 'Paarvati', 'Ganesha' and Sun-God together. The faith of middle-era's devotees and saints was characterized in the form of 'Navdha-Bhakti' (nine faceted devotion); although those who were still worshiping the formless spirit, had retained only the 'muttering of holy name' as the foundation of their faith.

This astonishing truth must be upheld as a result of some divine ordination only, that just the way when the 'Kundalini' is awakened from the 'Moolaadhar Chakra' (coccygeal wheel) and it pierces through all six-chakras' system to take devotee into the state of Samadhi in 'Sahasrar-chakra' (Thousand lotus wheel) in his head; similarly from the viewpoint of devotion and spirit-propounding as well, the 'Kundalini' awakening of whole India as a personified devotee was originated and moved up from south India in the form of coccygeal region, and it ended up self-radiating in the top placed 'Badrinath-Amarnath in Himalayas, in the form of 'Sahasrar-chakra'. The sweet ordination of destiny is only this, that by way of contemplating upon this deep spiritual plan, we can proudly become able to wield our unique privilege in ourselves.

Two Southern Saints

Our existence of the present times becomes accomplished by merely this auspicious fact that in the beginning of twentieth century, in the land of 'Dronaacharya' - Gurugram and also in the adjacent regions, indeed two great saints from south India had arrived. These two saints are - Shiva-spirited saint Baba Prakashpuri Ji; and the devotee of 'Shakti' (prowess) Baba Nagpal Ji. Where on one hand, in the region of Chhatarpur (Delhi), through his great penance-power Baba Nagpal had established a large compound called as 'Katyayini-Peeth, which is a series of south-Indian styled temples of all 'Shakti' forms of Goddess mother 'Durga'; on the other hand Baba Prakashpuri practiced the austerities and penance in an orchard, which was at Bajghera road on the other side of Gurgaon railway station. Through his penance powers, he not only reformed the ancient Pandwala temple and made a splendid hermitage there, but had also established six other hermitages in Punjab, Himachal, Delhi and at other places of the Haryana state.

Dedication of Devotees

Among the devotees of Baba Ji, there were people of all age-classes, sects, casts, communities and faiths; and it's in the same way even today. On one hand where there are completely illiterate people; there are highly qualified scholars and professors from universities as well on the other. There are poor laborers who earn their bread by doing physical work; and there are also big industrialists and accomplished traders too. On one hand where there are ordinary employees, there are teachers, professors, authors, journalists, engineers, advocates and the intellects too. When there are people working on low posts like peons, gardeners and servants, there are also highly placed authorities, administrators, political leaders and ministers. But in the hermitages of Baba Ji, all kinds of people are given the same respect and behavior. No one has ever been able to claim proximity with Baba Ji because of his wealth, authority or social status. Yes, solely on the basis of their service work, all riches and poor people or literate and illiterate people have been able to gain a loving contact and blessings of Baba Ji. Only those became dearer to Baba Ji who forsook their arrogance and came in refuge of Baba Ji with pure hearts.

The penance cultured personality of Baba Ji had such a kind of radiance that highly placed rich and renowned people would wait as to when they will get a chance to serve Baba Ji. The gentlemen from the leading real-estate builder - Ansals group nurture a deep sense of reverence and regards for Baba Ji. On the occasion of establishing Shiva-temple in the Raiseena hermitage, it was the Ansals group which had arranged for water and electricity by way of installing a generator in the good spirit of service. After they had purchased the major parts of Raiseena mountain and were giving it a form of large farmhouse, while a road was being constructed near to hermitage by this group, at merely an

objection by some devotees, their manager had stopped the work at once. He rushed to Baba Ravipuri and said in a very tendering spirit that they will not construct road even on their own land, unless the same will be permitted by Baba Ji. It was important for them to ensure no harm to Baba Ji's garden; even no slight abatement should occur in garden's beauty because of them.

It has also been heard that the promoters of Mohan-Mikin group also used to see an opportunity of serving Baba Ji as their auspicious privilege. During the construction of Raiseena hermitage, the skilled craftsman who were to restore the original shape of broken Shiva-linga, were connected with this group only.

Importance of Devotee's Spirit

After the salvation of Swami Gitanand Maharaj, amongst his disciples who came in refuge of Baba Prakashpuri, the headman of a renowned political family of Haryana, Rao Mahaveer Singh was also one of them. His real maternal uncle, 'Nambardar-Jeetram', who was later known as Mahatma Rampuri and 'Buddhe Baba', had already renounced his worldly life and accepted the shelter of Baba Prakashpuri. In those days, Rao Mahaveer Singh was a minister in Haryana government. After his several repeated insistence, when Baba Ji accepted former's humble invitation and went to his big farm-house in a village, he just halted at the outer gate. When the accompanying devotee asked about the matter, Baba Ji replied, "Ham fakkad hain re! Itni badi kothi se hamen kya lena dena" ("I am merely an ascetic. What I've got to do with such pompous house?"). Quite difficultly Baba Ji agreed to setup his Dhoona seat in a temporary room on the terrace of house, which didn't have even electricity. Intermittently Baba Ji would move from his seat and go under the shadow of one or two trees of 'Kikar' in the backyard of house. He would read a 'Kannada' book there. Baba Ji stayed here for around two months, but instead of adapting himself to the conveniences of mansion, he stayed in an indifferent saintly mental state. Regarding such state, the poet Kumbhandas has once said, "Santan ko kaha seekri sau kaam" ("What a saint has got to do with pomp?"). This example is an evidence that Baba Ji was never influenced by the wealth or authority of any of his devotee; instead he would remain indifferent, unconcerned and only submerged in his penance. It was only the spirit of devotee which mattered to him, and never the complacency of the former.

Foreigner Devotees

Many foreigner gentlemen, who came in the contact of Baba Ji, became his devotees; given that it was never easy for the proper communication to occur between them and preceptor. Besides 'Kannada' language, Baba Ji would know only a broken Hindi; whereas the students, researchers and curious foreigners would always find themselves at sea about understanding the local languages here. It was however different matter with non-resident Indians. Nevertheless, Baba Ji was not a preacher; still no one could have spared from getting influenced by his holy glance and his penance born prowess. Seeker would feel that after taking the holy sight of Baba Ji, his wandering has come to an end. Among such devotees, it is necessary to write about Professor Paul Bloomfield who is in the philosophy department of Mcgill University of Mauntrial in Canada. Author of this book has himself seen many letters written by Mr. Bloomfield, wherein he untiringly appreciates his good fortunes of meeting Baba Ji; and also that, because of the blessings of Baba Ji, his life has become full of grace. Awhile his research, by way of getting return letters from Baba Ji, he would get many answers to his spiritual curiosities. Another disciple of Baba Ji, Shri J. K. Hasija, who was a senior manager at Bank of India, would work like a translator and write down the reply-letters to Mr. Bloomfield after

discussing with Baba Ji. Another devotee of Baba Ji, Arun Vohra, who was a non-resident Indian living in Jamaika, would write to Baba Ji about his spirits of gratitude, service and tendering.

God Worries about His People

In relation to his lifelong penance and spiritual attainments, Baba would generally keep quiet only. He would sparingly talk about his past. Only by way of watching his daily routine, devotees could become able to anticipate a little about him. However sometimes in token, when considering some devotee as deserving, he would speak some account of his spiritual journey. In some similar rare moments, he told one of his devotees, that once he had gone to Himachal. Till those times he would not know the local language perfectly. In front of a shopkeeper, he asked for a proper place to take rest. Shopkeeper could grasp the request. A room on the upper floor of shop was vacant. Shopkeeper took him to it, where Baba Ji spread his mattress on the floor and lied down. In noon time, when Baba Ji felt like peeing, he descended down and refreshed at a nearby deserted land. After washing hands, when Baba Ji returned to the room, he saw that a covered plate of food and a glass of water was placed nearby his mattress. He anticipated that it must be the shopkeeper. When he uncovered the plate, he found that all the food was up to his liking. Besides wheat cakes ('Roti'), rice, lentil and vegetable curry, the plate also had a cigarette and a matchbox. He put aside the cigarette and matchbox; and took the meals quite tastefully. After the meals he came down to wash hands. Once again after returning to his mattress, he was taken aback for the plate, glass and other utensils were missing. He again thought that it must be the shopkeeper only. He lied down on the mattress relaxingly. In some time the shopkeeper came upstairs. He was holding a plate of food. He humbly asked, "O Mahatma, please take meals." Baba Ji replied that only few moments before either he or some of his person had sent the meals which the former had already taken. Hearing this, the shopkeeper felt astounded and said that he was alone in the shop and he never sent any food; had he really, why would he come again? At this even Baba Ji was surprised. He sent back the shopkeeper difficultly. Now it was a firm belief in Baba's mind that it was only Lord Narayan who had brought the food. He, who has arranged now, will arrange in the future as well. Baba recounted that, since that day an unshakable determination has made home in his heart that by taking the name of Lord Narayan, however ever big religious feast he might host, Lord Narayan will Himself will accomplish it.

After telling this account, he asked this devotee, "You're already seeing that whatever big count of Mahatmas, devotees and guests may arrive here on the Bhandara days, but the meals never fall short for them. I trust that Lord Narayan comes and manages all these affairs Himself only."

Even today countless other witnesses of Baba Ji's similar utterances can be met, who themselves have astonishingly seen in religious feasts that spells after spells ('Pangats') thousands of people keep on taking meals from morning till evening, but neither halt the serving hands and nor does ever the flow of people who serve meals, break. Not even this can be ascertained as to how much food was prepared or how much is remaining. Astounding fact is that in one spell the count of those who sit for taking meals use to be in thousands; and immediately after one spell, another spell sits down. This continuous serious makes the numbers countless. Author of these lines, along with his companion, has himself witnessed and experienced this truth about the 'Annapurna' religious feasts in the hermitage. Such apparent physical event is no less than a miracle in itself.

Revelation of Past Penance Practices

Baba Ji, who would always roam in the higher mental planes, sometimes would give a hint of his penance practices in previous incarnations as well. Once, while sitting on the half-circular stairs around the pond in Raiseena hermitage and looking to the hilltops in front, he was lost in deep meditation. After few moments of silence, Baba Ji began to tell an advocate devotee, who was sitting next to him, that ten thousand years ago, when Lord Shiva and Goddess Parvati was passing by this place, suddenly Lord Shiva bowed His head in a reverence gesture. Astonished at this Goddess Parvati asked Her husband that when He Himself is revered by the entire world, to whom privileged one He was bowing down? Lord Shiva replied that in a cave of this mountain, one of His own inseparable form, who was a high ascetic saint, was absorbed in intense penance practices. His bowing down was for that ascetic only. Coincidently while returning and passing by the same place, when Lord Shiva bowed down as before once again, Goddess Parvati repeated Her curiosity as to now for whom Lord had offered His obeisance? Extinguishing her curiosity Lord Shiva replied that exactly ten thousand years later, in the age of Kali ('Kaliyuga'), this Maha-Yogi, who sits in the cave now, will incarnate again and will absorb in deep Samadhi on this very same peak of mountain; therefore My repeated obeisance now is for the same Maha-Yogi in advance. Having revealed this mystery, Baba Prakashpuri also told this devotee that ten thousand years before this Maha-Yogi was no one else but he, who was absorbed in intense penance at this place.

In View of Contemporaneous Saints

Baba Nagpal Ji, who was the founder of renowned 'Katyayini' temple, would also heartily extol Baba Prakashpuri. He would often tell the devotees coming to him, that Baba Prakashpuri was a direct form of Lord Shiva; and they were very fortunate for being in the refuge of him. To these devotees, he would also speak of Swami Gitanand Ji, who was a direct form of Lord and had lived in Gurgaon much earlier, but unfortunately Gurgaon residents did not recognize him. Now when Swami Gitanand Ji had left his body, people regret. In the similar way, Baba Prakashpuri also, who is a direct form of Lord Shiva, lives in Gurgaon. As of now, people know him only as a Mahatma and nothing more, but when he would leave his body, people will repent their lack of understanding.

It was alone the auspicious result of spiritual energy of Baba Prakashpuri that all five Shiva-Aacharyas had sat on the Raiseena hermitage platform together. Preaching by five Shiva-Aacharyas from the same platform was such a rare event, which proves that amongst the saints of all sects, the stature of Baba Prakashpuri was highest. All five Shiva-Aacharyas would hold a deep sense of respect for Baba Ji. One Shiva-Aacharya had said in Raiseena that in the auspicious company of Baba Prakashpuri, the conscience of all devotees has become enlightened.

Baba Prakashpuri was the fulcrum of commons' religious faith. After his emancipation, even today devotees intuit his eternal presence in form of Lord Shiva and attain his blessings. There are several devotees who, at the place of Baba Ji's Samadhi, have felt his presence in the light-lobe form or even in his physical body for a fraction of moment. One can say that it's a result of deep faith of devotees in the words of Baba Ji. Before leaving body, when some devotees had asked Baba Ji, "O preceptor, what will happen to us after you?" Baba Ji replied, "Dekho re! Jo bhi sansaar mein aaya hai, usse ek din sharir ka tyaag to karna hi hai. Ham sharir chhod rahen hain, bhakton ko nahin. Suksham roop mein sada tumhare saath rahenge. Jo bhi bhakt hamari Samadhi par aayega, uski manokaamna poorn hogi. Tum sachche man se jis roop mein hamare darshan karna chaahoge, ham ussi roop mein darshan denge" ("Listen! Whoever has come in this world, will certainly have to leave his body one day. I am leaving my body but not my devotees. In spirit

form I will be always with you. Whoever devotee will come at my Samadhi, his wish will be granted. With a pure heart, in whichever form you will like to see me, I will appear in the same form only."

Chapter 8 - 'Uttar-Peethika'

'Baba-Uvaach' (In Baba Ji's words)

As Said As Done

Baba Prakashpuri was reticent and shying from publicity. Being originally from 'Kannada' region and having spent his entire life as an ascetic, Baba Prakashpuri had insufficient fluency in Hindi; but even if this problem had not been there, according to his original nature, he would've only kept from the inclinations about promotion, publicity and speaking from platform. He would rather know the language of penance and meditation. To speak less and remain more in silence is actually a birth-nature of an ascetic; and this was how Baba Ji's nature was. In place of preaching, he would find it better to exemplify by his own conduct. For entire life, he remained distant from platforms. Eloquence of speech was miles away from him. He was free and unconcerned with the entanglements of publicity and advertising. Given this, still the way in which this reticent and penance-sanctified saint had transformed the lives of countless strayed people and had brought them on the right path of life by way of exemplifying his own daily living manners; such feats have not been performed by even big time Mahatmas who can tactfully preach about reformation. It's easy to inspire a simple God-fearing householder for coming back on the righteous path; but in case of extreme wily people, it becomes a very challenging task to disorient them from the malpractices of life and bring them on the truthful path. Such challenges were accepted and accomplished by Baba Prakashpuri Ji. Many people who once came in the contact with Baba Ji at orchard hermitage, Bijwasan, Raiseena and other places, have now entered in their fourth stage of life. When asked, several of similar accounts can be heard from the mouth of many such devotees.

Baba Ji could converse in broken Hindi. He would speak Hindi only as much to make his meaning clear. First, for originally being of a Kannada tongue, his dialect in Hindi was scarce; and secondly he was never a seasoned speaker. He was a blissful yogi and so was his speech - quite incomprehensible from the grammar point of view, but so much full of experience and in the perspective of meaning. In the following parts of this book, his many utterances are being presented in grammatically corrected form; however the sense and spirit of his thought has ben kept unchanged. For the easy grasp of readers, at certain places, the expansive words have been added. To the extent possible, the language has been kept easy as suitable to the subject. At one or two places, pronunciation and words of Baba Ji are put as it is. By doing this, not only the clarity of utterance has increased, but also the original glance of Baba Ji's words and style has become possible.

Baba Ji would speak only in a broken flow, that too either in the midst of five or ten devotees or in the front of some truthful curious visitor. Sometimes he would exhort high lessons by way of telling a story or analogy; or otherwise he would speak few words in relation to some incidence being discussed. Only this was his preaching and his only command upon others. In these manners people would get to hear few words from Baba Ji. Summarily, there are three sources of Baba Ji's preaching:

(a) Direct Utterances

(b) Analogical Utterances

(c ) Incidental Utterances

(a) Direct Utterances

Baba Ji was an ascetic since birth. He had lived a monastic life for over hundred years, out of which a major part was spent by him amidst the people and society. It's natural too. Those ascetics who primarily roam in the dense caves of Himalayas, sooner or later have to descend in public life.

Intermittently in certain context, Baba Ji has worded his insights about the life of saints and common householders. The ordinations in both kinds of lives are distinctive. Therefore in both fields, the errors of five kinds also bring different consequences. Nevertheless an error in one context can become a merit in the other. Only by the medium of these contexts and incidences, Baba Ji has spoken some penetrating thoughts about householders' lives, path for saints, religion, spirituality and general life as well.

About Saints, Mahatmas and Truthful Preceptor

-- Only for delivering the common people from worldly woes, the saints and preceptors incarnate in this world; and many a times, they take over the entire afflictions of devotees on themselves alone.

-- A truthful preceptor can bestow even those things which not even the Lord Himself can give.

-- In true essence, world is merely a work of illusion. Preceptor's job is only to show the way to get freedom from this illusion.

-- The jobs of preceptor and of sculptor are same - to keep on striking blows. Even as a sculptor keeps hammering a statue to make it beautiful, similarly a truthful preceptor ('Sadhguru') also constantly hammers the heart of man with his words to reform man's life.

-- No saint is possible without making sacrifices. One cannot become saint merely because he has thousands of followers or can render big lectures in eloquence.

-- Saint is a warrior without weapons. Only his words as molten in the fire of penance are his weapons.

-- One must follow the words of Mahatma. Hidden only in such obeying is the beneficence of former.

-- Those who follow a Mahatma, if follow the latter's words too, only then such Mahatma must be thought to be alive; otherwise such Mahatma is better understood as dead.

-- The first task for saints is to conquer their ego.

-- Ego perishes the penance and begging perishes the radiance. If a Mahatma has not conquered upon ego, his penance won't fructify.

-- Saints and sages must take only as much food in their bodies which is necessary to keep them breathing. Only a householder needs fat meals, for he has to discharge several worldly jobs. Baba Ji would say, "Sharir ko jitney anna-jal ki jarurat hai, usse jyada nahin lene ka" ("Never take more food and water than is needed by your body").

-- Life of renunciants is a difficult penance. It has thorns in all directions.

-- Merely by way of wearing ocher clothes and smearing ash on his forehead, one doesn't become saintly.

-- The sight of sages starts from the purity and goes till sanctity.

Householders' Life

-- If a householder relinquishes his ego and a saint his desires, then God Himself takes care of the life of both.

-- If someone has insulted you, or you have been kind upon some other, you must forget both these matters.

-- Only the day and night service of the mother who has given you birth is the vigil-night for Goddess ('Mata-ka-jaagran').

-- If you have propitiated your parents by service, you don't need to propitiate any other deity.

-- Every householder must spend a part of his righteous earnings in such public works, by which goodness occurs to others.

-- Do not concentrate upon what others are doing, or eating what, or living in which ways. If you do so, you will fall to jealousy.

-- One must put food into his stomach only sensibly. Stomach is not a garbage-bin of municipality, that you can drop anything in it any time.

-- Alcohol strangles the voice coming from soul's throat.

-- Have control on your speech. An uncontrolled speech sows the seeds of 'Mahabharata'.

-- Do not cry in woes. Have patience. God will mend everything.

-- If you will run away from the world out of fear, you will have to run away from asceticism too.

-- Continue performing your Karma in the world. This is best for you.

-- Without discharging dutiful actions (Karma), no one can meet his good culmination.

-- Don't meditate upon others. If at all you have to, meditate upon God.

-- Spare some time for muttering the name of God. Only God's name sanctifies one's heart and voice.

-- Have control over physical lust. Only then 'Narayan' (God) can be seen.

-- Never approach a saint with your pride of knowledge. Reach him with your emptied vessel of mind. Only then you will gain something.

-- The constitution of householder's life is greater than that of a renunciants'. Therefore understand its significance and undertake your truthful duties.

Life and World

-- Only the human body is the form of Shiva-linga. Just the way Shiva-linga is constantly sanctified with water, we must also constantly sanctify our brain with truthful thoughts. Even as flowers are offered on Shiva-linga, we must worship our hearts with the flowers of compassion. As fruits are offered at Shiva-linga, we must also satisfy the hunger of our stomach with only light meals such as of fruits. Just the way we worship Shiva-linga with holy chanting, we must also keep the Shiva-consciousness inside us pleased with our softly spoken words.

-- If there is one thing very sacred, it's the human body which is the rarest possession in all forms of life. Only with the help of human body, one can perform penance and attain God. Only for so long as you have a physical body, you can become useful to society.

-- Mind becomes an adept by practicing. The way you will practice, mind will become the same. For instance, if you keep a dog tied and give it only dry wheat-cakes ('Rukhi-Rotis'), in some time it will come in habit of eating the same only. And when you will open it out, it will not run away and nor will it eat up deep-fried delicacies such as 'halwa-puri'.

-- To keep alive, human body needs grains and intelligence needs truthful thoughts. When the intelligence becomes sullied, such person no longer remains useful to his family or society.

-- God is only in your inside. What you see outside are only the mediums scattered here and there to remind you of God.

-- Bliss is not somewhere outside, it's in you.

-- Unless your heart will have faith, it doesn't mean anything to worship statues or visiting shrines.

-- The purpose of statue-worship is to mutter the name of God; for 'Narayan' (Lord) lives only in His name.

-- If man can purge his heart by way of mending his errors, he doesn’t need any formal worshipping ('Karm-Kaand') ever.

-- Instead of wasting time in focusing upon others' faults, it's better to utilize this time in correcting your own faults. When you reform, the whole world reforms.

-- If man can reform himself, it's the biggest wellbeing of society.

-- The human-element must sustain in man. Only then world can run.

-- From social viewpoint, everyone wants to become and show himself bigger than others. But God does not come near to such 'bigness'.

-- No man is good or bad. Good or bad is only his conduct.

-- True bliss lies in service. If the addiction of service catches upon for once, it lasts life-long.

-- Egoistic person cannot perform devotion. Only after the ego is conquered, one can venture near God.

-- Anger, hatred and arrogance are the enemies of man. These perversions must be controlled.

-- Don't beg. To die is better than begging.

-- Always remember God, and also never forget death.

-- We descended empty handed and we will also depart empty handed only. Then why to worry about having or not having the physical articles in between?

-- Grief lies in thinking about others and bliss lies in thinking about 'Hari' (God).

-- When your mind floats in dilemma, peep your inside. Listen to your soul; and then the 'flame of light' will appear itself.

-- Truth is the penance of one's speech faculties.

-- Live as being smaller than others. Only then you will become big.

-- Human incarnation is attained after the penance for several previous lives. Even deities long for it. It must not be wasted without purpose.

-- The boon for devotion has been granted to only human beings. Therefore human incarnation is exquisite.

-- Devotion can be undertaken only when there is physical body. Mind will engross in devotion only when the body is free of diseases. Therefore along with the mind, keep fit your body as well.

-- "Kaliyug keval naam adhaaraa" (in the age of 'Kali', only the name of God can liberate you). Baba Ji would expand this line of devotee-poet 'Tulsidasa' and would say that preceptor and saints are also the forms of God. God is imperceptible, whereas preceptor and saints are apparent. With the help of apparent, imperceptible can be approached. If you cannot directly meditate upon God, meditate upon your preceptor or that saint-Mahatma, by whose inspiration you have inclined towards the holy company ('Satsangati'). Repeat it many times in a day. Reminisce about his spiritual form, truthful actions and preaching. By doing this your mind will become purged and it will be automatically inspired for the righteous Karma.

(b) Analogical Utterances

Sometimes instead of making direct utterances, Baba Ji would speak in way of analogies. Mostly these analogies would be taken by him from the spiritual books like Ramayana, Mahabharata, from traditional stories and self created metaphors too. Combined with element of story, the interest in listening would increase and the listening devotees would grasp the implied message as per their individual understanding and culture. Few of such stories and analogies are being given here.

(1) Unique Explanation of Four Ages

Baba Ji would explain the meaning of four ages in his own way. As per him the transition of time amongst 'Satyug', 'Tretayug', 'Dwaparyug' and 'Kaliyug' can be seen every day. In morning time when a person awakens, his mind is relatively peaceful and stabilized. In such peaceful atmosphere he also receives known and unknown inspiration for performing the worships or muttering of God. In social terms also, we greet each other by saying the names of God, such as 'Ram-Ram' or other names of one's individual revered deity. This is what 'Satyug' is. As morning time passes, the man starts getting ready for his duties and work. Activity and vigor increases in his body; and mind also becomes more responsive to the behavior. The consciousness of 'doer-ship' also gets evoked. This is 'Tretayug'. As the dusk time nears, the man who was completely absorbed in his work until now, starts becoming even busier and serious about collecting the food and other conveniences for his family, kinsmen and even for his pets. Only this is 'Dwaparyug'. And as the dark of night falls, his consciousness starts inclining towards the pleasures and other dark cravings. This is 'Kaliyug'. In this way, from the beginning and till the end of a day, the whole cycle of four ages gets completed.

(2) Extolled Life

Seeing the Lord of lords Shiva as submerged in deep penance, once upon a time 'Naarada' asked Him, "O Almighty, You lord over all beings. You deserve to be worshiped by the entire world. When Yourself is the reason of penance, then for whom you are performing these austerities?" At this Lord Shiva replied, "I meditate upon three, a chaste woman, a charity making man and an ascetic."

Meaning: For a healthy and accomplished society, all these three nobilities are necessary. Only these three nobilities wield the world. By way of this analogy, Baba Ji actually appreciated the soundness of character (chaste woman), inclinations for sacrifice (charity making man) and a life dedicated for the beneficence of society (ascetic).

(3) The Biggest Weapon

Few devotees were sitting aside to Baba Ji. Suddenly Baba Ji asked that which one is the most lethal weapon. Somebody replied gun or some other said a pistol. Others also replied machine-gun and mortar. Baba Ji maintained his silence for a while, but when devotees looked at him with curiosity, he immediately folded his hands in gesture of greeting ('Pranaam') and said, only this one is the biggest weapon.

Meaning: Baba Ji meant to say that a humble salutation ('Namaskar') is the only method by which even the cruelest person can be melted. There is nothing more influencing than your humble behavior.

(4) Priceless Boon

One day in a discussion with devotees Baba Ji asked, if some householder finds out the God Himself, which boon the former must ask? Everyone replied as per his understanding. While thinking of Baba Ji's presence, several of them insisted for the boon of devotion ('Bhakti'). Someone said that from the God, liberation must be asked. People had different preferences, such as wealth, fame and immortality. Baba Ji was listening to all. After a few moments' pause, he said that a householder must seek from God only the noble offspring.

Meaning: In parlance of the householders, Baba Ji was giving a practical lesson that a householder's family earns respect in the society only because of its moralistic children.

(5) Role of Wealth and Wisdom

To clarify the significance of Goddess Lakshmi (for wealth) and Goddess Saraswati (for wisdom) in society, Baba Ji used to relate the following account.

Once upon a time Goddess Lakshmi and Goddess Saraswati reached out an advanced saint and requested him, "O Mahatma, Please benefice us also. Take us in your shelter." Mahatma replied to Goddess Lakshmi that she had no purpose with the saints like him. But after repeated exhortations, he allowed Lakshmi to come but also warned that the latter will have to limit herself only up to his paws; and never above. Then Goddess Saraswati also asked, "O Maharaj, how will I meet beneficence?" At this the saint replied, "Whenever in every 12 years I will be coming to river Ganga for holy ablutions, your beneficence will be taken care of."

Meaning: By way of this analogy Baba Ji wanted to explain that the role and significance of wealth is only that, the work of society must go on. Just as in one's life the feet always remain locomotive; similarly the constant nature of Lakshmi is also to keep moving from one place to another. It never stays with one person for long. Wealth can become useful in the society only when the hearts and heads are free from its influence. But on the contrary, Saraswati (wisdom) lies in the speech of saints. After every twelve years, at the occasion when all saints congregate for taking holy ablutions at 'Maha-Kumbh', the extinct river 'Saraswati' also gets appeared. Wisdom gets rejuvenated only by way of saints' speech, mutual discussions and discourses, and contemplation and meditation. The abode of wisdom is only in the company of saints.

(6) True Message of Ramayana

Once during the religious discourses, the matter turned to Ramayana. Baba Ji asked from devotees as to who had written Ramayana? A devotee answered that it was sage Valmiki. Baba asked again that before becoming a sage, what Valmiki did? This devotee answered that he was an infamous dacoit 'Ratnakar'. Hearing this Baba Ji enlightened all, "See, when Valmiki threw away the knife and relinquished his cruel acts, in this way even before the auspicious Ramayana was later on written by him, another kind of auspicious Ramayana had already happened to him. Understand this; before he wrote Ramayana, Ramayana had happened to him. This is the very essence of Ramayana that if man renounces his illicit actions, the message of Ramayana starts getting reflected in his good deeds itself.

Meaning: By this analogy Baba Ji has clarified that treading on truthful path of life and undertaking truthful actions are the only messages of Ramayana.

(7) Wholesome Dedication

A devotee was passing by a place, when a cruel man started throwing stones at him. Seeing His devotee in trouble, Lord Krishan foresook his meal in the middle and rushed out for the man's protection. But He had returned too in the same moment. Astounded Goddess Rukmani asked from the Lord, "Master, what kind of adventure is it, that you left the meals and ran down, and then also came back so fast?" To this Lord Krishna replied, "A wily person was attacking my devotee with stones. As I had reached for his protection, I saw that the devotee was already answering stones with stones. Therefore I've returned so quickly."

Meaning: Baba Ji meant that Lord Narayan looks after only him, who has surrendered himself with complete faith. God maintains a distance from them, who take shelter in their own might, ego and anger.

(8) The Wielders of Society: Noble Conduct, Guileless Love and Compassionate Penance

Once upon a time, for having the holy glance of Lord Shiva, Muni Naarada had arrived at 'Kailash' mountain. There, from Goddess mother Paarvati, he enquired the whereabouts of 'Bhole-Bhandari' (Lord Shiva). She replied that Lord Shiva was performing worships at this time. Just hearing this, Naarada started wondering in his mind, that when Lord Shiva is Himself the presiding deity, who is this another worshippable being worshipped by Him? Goddess Paarvati grasped the dilemma in Naarada's mind and allowed him by a hint to venture near to Lord Shiva. Having reached there, what Naarada saw? 'Bhole-Baba' was immersed in the worship of three sand-statues in front of Him. In appropriate moment, Naarada played his famous 'Narayana-tune' on his Veena and disclosed his curiosity before Bhole-Shankar, as to what was the mystery behind these three statues? With a joyful heart, Lord Shiva said, "O Sage, for the learning of entire world, you've expressed quite an important curiosity. Hark! I am going to reveal the mystery of these three statues. This first status is the symbol of a chaste woman. For her, only her husband is the highest deity; he is all to her. I worship such chaste woman. This second statue symbolizes such of my unflinching devotee, who reveres me believing that worshipping me is the worship of all deities. Tied up in the thread of his love, I myself also worship him. And this third statue symbolizes those saints and Mahatmas, who dedicate their entire penance energies for the betterment of common people and society. I worship such empathetic Mahatmas as well.

Meaning: The entire edifice of society is founded upon the pillars of the grace of chaste women, guileless surrender of devotees and the blessings of a righteousness inspiring preceptor.

(9) Worldly Arrangements Follow only the Karma

Baba Ji used to say that in the age of Kali ('Kaliyug'), sins supersede the virtues; just as the stones might float in a pond, whereas the wood gets drowned. Only such are the attributes of Kaliyug. But it is also sure that in the end, only the wood will float and the stones will drown. In this relation he used to tell a story also:

Lord Shiva is absorbed in His Samadhi. Sitting on His one side is the Goddess mother Earth, while it's 'Yamraj' (deity of death) on the other. Both are waiting as to when the Lord will conclude His Samadhi and they will get a chance to speak their minds. Waiting for so long, both are becoming desperate. Mother Earth wants to say, "O Lord, the sin is multiplying. I am very afflicted with the burden of sin." On the other side, Yamraj also wants to say, "Lord, please open your eyes. Disburden me also from the excessive work. In punishing the sinful people, I've also tired." Here 'Bhole-Baba' is secretly contemplating in His mind that if He breaks His Samadhi now, boons will have to given to both. Therefore He doesn't open the eyes. He rests assured that, as much the burden of Yamraj will increase, the burden on earth will lessen. And there will arrive a point of time, when the earth will be free from sinners; and in this way the burden of Yamraj also would lessen down by itself.

Meaning: By way of this analogy, Baba Ji wants to say two things:

(i) The management of earth is based upon the action (Karma); and God doesn't interfere in that.

(ii) In finality, only the virtuous people will float and sinners will drown.

(10) Deservingness of Seeker

Baba Ji would often say that the power of seeker is always much greater than the giver. In this relation, he would relate a legend.

In a village, there was a family of three people - husband, wife and mother. Mother had lost her eyesight. In case of couple, though it had been 12 years of their marriage, they didn't have an issue but. Poverty had camped in their house. One day, an advanced saint made his seat outside the village. Villagers would come for his holy glance, hear his sermons and would seek his guidance with regard to their household matters. With deep love, Mahatma would listen to all; and whatever would come out from his mouth, it accomplished. Acquainting so about Mahatma, this man also started paying visits. When he discussed with his wife and mother about the advancements of Mahatma Ji, his mother suggested that he must ask for her eyesight from the sage. His wife said that so much time has passed without a child; therefore why not ask for an offspring from the Mahatma Ji? The householder replied that the opportune time had not still arrived to ask for favors. Now this man started going to Mahatma Ji on daily basis. He would sit there for some time, take the holy glance of Baba Ji, and would return without uttering a word. When around six months had passed in the same way, on one day, when he began to leave after bowing down to Mahatma Ji, the latter said, "Keep sitting, O devotee! So many people come here and put up their questions. But I am seeing that you have not spoken about your any problem so far. Without hesitating, you can speak your mind. I will accomplish it. Hearing this from Mahatma Ji, the man's heart became full of joy. Instead of expressing his wish, he merely folded his hands in reverevance to Mahatma Ji, and asked for some more time to think. After prostrating at the feet of Mahatma Ji, he came back to his house and spoke this to his wife and mother, "Now when the appropriate time has arrived, what should I ask from Mahatma Ji?" Mother and wife, both had repeated the same things about eyesight and offspring respectively. When alone in house, the man started wondering that mother wanted eyesight, wife wanted child and he himself wanted the wealth. In the evening of following day, he went again to Mahatma Ji. When all other people had left, Mahatma Ji asked him to come closer and said, "O devotee, say, what you want?" It came out from the mouth of householder, "O Mahatma, if you're really pleased upon me, do a miracle that my mother must see her grandson taking the milk in a vessel made of gold. Hearing this tactful wish Mahatma Ji

smiled and said, "You're very clever. Only in one wish you've put three questions in front of me. But I've already promised. Go now. Very shortly your wish will be accomplished."

After narrating this account, Baba Ji said that if the seeker is really deserving, then there is no stinginess in the treasure of that "Ultimate Giver".

(11) Preceptor's Advice and Action

Baba Ji would also tell another story to make one understand the practicality of preceptor's advice. Coming from the school of 'Non-Dualism', an adept saint gave an advice to his disciple and said, "One should behold the form of 'Narayan' (Lord) in everyone." Keeping unfathomable faith in the words of his preceptor, this disciple contemplated upon this lesson and set out on a journey. After some distance he sat down under a tree for taking rest. Coincidently a chief-man was passing by on an elephant from that way. Seeing a person sitting in the middle of the road, the chief-man screamed, "Move! The elephant is coming." Without heeding the warning, the disciple meditated upon the words of his preceptor and wondered in his mind, "When Narayan is there in this elephant and Narayan is here in me too, how can one Narayan threat another Narayan?" When despite repeated warnings, the disciple didn't at all move from the way; the elephant came and tossed him away by its trunk. Injured in body and mind, this afflicted person doubted the advice of preceptor and hastened to the latter. In deep agony he said, "O Guru Ji, you had advised me to behold the form of Narayan in everyone, then why it's so, that the Narayan in the body of elephant has injured another Narayan in my body? What kind of conflict is this? Is elephant's Narayan is different from my Narayan?" Hearing this, the preceptor asked, "Didn't the other person riding on elephant also say something?" When disciple had recounted all the matter, the preceptor said that there was no conflict between his advice and the common principle. He said to the disciple, "Conflict lies in your understanding. You saw Narayan in the elephant but you did not see Him in the person riding on it. Had you seen the other Narayan too, and had you considered the warning as warning by Narayan Himself, you must have moved from the way and escaped this turmoil. Only your dualism consciousness has led you to this situation."

(c ) Incidental Utterances

Besides direct and analogical utterances, sometimes the dialogs between Baba Ji and devotees would make connections with the real incidences. The spontaneity of incidences has its own charm. By relating a matter to some real life incidence, with quite ease, Baba Ji would make his devotees understand the difference between fair and unfair, doable and non-doable. Some of these incidences are being presented here.

(1) Motivating the Devotees

One day a person, who would come to Dhoona regularly, requested to Baba Ji, "Baba! From some time my business is going very slow. If you bless me and advise, I will start a new business, so that my livelihood may prosper." Baba Ji listened to him attentively and asked, "Pahle kitni roti khata thaa, re swami?" ("How many loafs did you eat earlier?"). The reply came, "Four wheat cakes, Baba." Baba Ji asked again, "Ab kitni khaate ho?" ("And how many do you eat now?"). Another reply came, "Even now I eat only four." Hearing this Baba Ji smiled and said, "Teri roti mein to koi kami nahin hai na! Fir kahe ko chinta karta hai? Santosh rakho, issi mein falega, Baba ka aashirvaad bhi milega." ("When there has been no decline in your food, why do you worry? Have patience. You will prosper in this business only; and you will have my blessing as well.")

(2) Blessings Fructify only to Active People

One day a woman came along with his husband to see Baba Ji. After greeting 'Hari-om', she began saying, "Guru Ji, my husband doesn't keep well and does not go on work. Even upon my insisting, he doesn't work. Who knows what he hankers while sitting idle. I doubt that maybe some ghost has taken over him. Please give us your blessings." Baba Ji replied, "Mai, koi bhoot nahin hota" ("O mother, there exists nothing such as ghost"). Then he turned to the husband and instructed, "Nitthalle mat baitho, kaam karo. Kaam karoge to sab theek ho jaayega; tabiyat bhi theek hogi aur chinta bhi mitegi. Kaam par jaaoge to hamara aashirwaad milega" ("Don't sit idle and start working. When you will work, it will be alright. Not only your health will improve but your worries will also diminish. If you work, you get my blessings.")

(3) Work is Worship

Once upon a time, a devotee came along with his son to see Baba Ji. After bowing down at Dhoona, he sat in a corner. Baba Ji asked, "Tell me, Swami." In a voice of prayer, devotee replied, "This is my son. He is well educated and is searching for a job. Though he has sent requests for job to several places, but job has been eluding him so far. I am worried for him. As per the rule, even though he is reading the holy book 'Sundar-kand' daily, things are not going at all well." Baba Ji spoke to the son, "Asafalta se niraash nahin hone ka re. Prayaas karo. Agar niraash hokar baith gaye to Sundarkand ka paath bhi saath nahin dega" ("Don't give up at failure. Keep trying. If you give up and sit idle in disappointment, even the reading of 'Sundarkand' will be futile.")

Meaniing: Baba Ji meant to say that in no circumstances a man should stray from his dutiful actions.

(4) Rebuke to Flatterer

One day a certain person came to Baba Ji and said that another man, who comes to hermitage and sits amongst devotees across him, is a scoundrel. For once or twice Baba Ji ignored this flatterer, but then on another day this person started taking about the same matter. Baba Ji said, "I see, he is a scoundrel." At this, complainer thought that Baba Ji was agreeing with him, but Baba Ji completed his sentence now, "If he is scoundrel, I'm a bigger one. Why at all you come to me?" It's needless to say that in what kind of puzzlement now this flatterer was. He wasn't able to decide whether to stay or move from the place.

(5) Lesson to a Complainer

The construction work was going on in Raiseena hermitage. One job was being looked after by two persons. Both were immense devotees to Baba Ji. One of them doubted that the other one was misappropriating the accounts. When the doubt began to confirm, he hastened to Baba Ji. In a tone of complaining, he recounted the matter. Perhaps he forgot that Baba Ji never likes to listen to the criticism of any kind of anyone. Baba kept quiet. Perceiving the desperation on the face of complainer, Baba Ji tenderingly said, "Maybe that man is in need and he is misappropriating because of that. Let him do whatever he is doing. Now, you must not go to supervise his work; because if you will go, you will feel sullied in your mind." Perhaps the complainer was repenting in his mind, that even the opportunity of service had now forsook him. It was better had he not complained at all.

Baba Ji would strictly follow the principle of not listening to the censure or condemnation of any one. No saint or devotee living in the hermitage could dare to complaint against someone in front of him. Out of delusion, even if someone had erred, Baba Ji would give him a lesson so tactfully, that the errant would never dare repeating again. In his mood Baba Ji would say that his Dhoona was such a kind of television, in which he would see all kinds of happenings and non-happenings. Three instances of how Baba Ji demotivated an act of criticizing are notable.

(6) Reprimanding a Guru Criticizer

Baba Ji would often say that mother is one, father is one and also the preceptor is one; but service to them can be in many forms. Baba Ji taught this formula to a Mahatma in unique way. Once upon a time, a Mahatma arrived in the hermitage. He had visited once or twice earlier too. Seeing an appropriate moment, he requested to Baba, "Baba Ji, I wish to have you as my preceptor. Please oblige me by way of granting this wish." For this guest was in saintly attire, Baba Ji asked him, "Tumhara pahle bhi to koi guru avashya hoga?" ("Don't you already have a preceptor?"). Mahatma replied, "Hai, par meri usse patati nahin" ("Yes, he's there. But we no longer share a rapport"). Baba smiled and whispered to this Mahatma, "Tumhari yahaan bhi nahin pategi. Ab idhar se jaane ka re" ("Nor will you share a rapport here. You must move to another place now").

(7) Lesson to a Critic Mahatma

A saint, who had arrived in the religious feast of hermitage, came to Baba Prakashpuri and complained, "You make good arrangements for the service and offerings ('Dakshina') for Mahatmas like us, but the food is not getting any good." Baba answered with ease, "Mahatman, ham bhi yahi soch rahe thay ki bhojan badhiya nahin ban raha. Ab tum aa gaye ho to iss prabandh ko

sambhaal lo taaki koi kami na rahe" ("O sage, even I was thinking that food is not getting any good. Now that you have come, take over this management, so that things don't remain incomplete").

The said Mahatma couldn't imagine the answer. In embarrassment he stared at Baba's face. He was feeling like shrinking in himself.

(8) Attributes of Mahatma

Baba Nagpal, who was founder of the 'Chhatarpur Shaktipeeth' (temple) of Goddess mother 'Aadya-Kaatyayini', was a renowned saint of his time. When he emancipated, as per the custom, a tribute meeting was organized in his reminiscence. Many saints and sages arrived in this congregation. Baba Prakashpuri also reached. Since it was concerned with an ascetic saint, this tribute meeting in the reminiscence of deceased actually turned out into a congregation about the contemplation of spirit. The guest saints put many thoughts about religion and spirituality. On the insistence of devotees at Chhatarpur temple, Baba Prakashpuri came on the mike and instantly returned to his seat after expressing merely one sentence as per his reticent nature. This sentence was so esoteric, that its resonance seemed to have established like a final-offering made in a religious-rite. Baba Ji said, "Yadi Mahatma ke anugaami Mahatma ke updeshaanusaar kaam karte hain to mrityu ke baad bhi Mahatma jivit hain, anyatha Mahatma ko mara samajhana chaahiye" ("If the followers of emancipated Mahatma continue acting upon as per his preaching, then Mahatma is alive even after death, otherwise he must be thought as dead only").

(9) Way of Enlightenment

Baba Ji was a gifted expert in knowing people's mind. He knew that even a single word coming out from his assured mind influences a devoted mind deeply. Through such of his power of mind, how he used to solve the puzzlements of his devotees, is reflected by this account.

Perpetrated by his colleagues in the office, a devotee reached out Baba Ji and said that certain people have been sending many anonymous complaints against him. He said that he was too perturbed over this matter. At this time, a flower was placed on the edge of Baba's Dhoona. While pointing towards it, Baba Ji asked, "What is put there?" Naturally the devotee replied, "A flower." Baba Ji asked, "What's there in the flower?" From other side the reply came, "It's the fragerence." Baba asked again, "It's for how many days?" Devotee replied, "Merely for a day or two." Now Baba Ji said, "The same fate will be met by those complainants." Baba Ji' answer left such a magnificent psychological impression on the devotee's mind, that instantly the fear of facts and imagination had vanished from his head.

(10) Curing the Arrogance

A simple tradition of religious feasts in the hermitages is that, first the meals and 'Dakshina' are offered to guest saints and Mahatmas, and only then after the devotees take meals. Once it happened that, a group of saints, which belonged to a particular camp ('Akhada'), came to Baba Prakashpuri and started insisting that taking meals along with the other wandering Saadhus was an insult to them. They wanted to sit in separate queues for the meals. However Baba Ji used to uphold that true saints and Mahatmas must refrain from arrogance. Therefore, quite peacefully he tried to mend these saints and also cited the continued traditions of hermitage. But when these saints didn't settle for anything less than the separate queues, without agitating a little, Baba Ji decently replied that you worship only

cows, but here in this hermitage cows and donkeys both are worshipped. Hearing this from Baba Ji, they stood astounded. Perhaps they were failing to decide, whether their exquisiteness had been recognized, or Baba Ji had taunted upon their arrogance.

(11) A Lesson in Nobility

Baba Ji used to farewell the guest-saints in religious feasts with sacred oblations ('Dakshina'). This tradition is followed even today. After having meals in one such religious feast, few guest-saints reached out Baba Ji and complained, "You give only the same Dakshina to all big or small saints. It's not good. Big saints' Dakshina must be exquisite."

To this Baba Ji replied, "Ghar-baar sansaar ko sachche man se tyaag dene wale sabhi sant barabar hote hain, kaun chhote, kaun bade" ("Those saints who've renounced home and world, are all equal. Who could be big or small at all?"). Having said this Baba Ji came and sat down at his Dhoona. His message was clear for both - for saints as well as for devotees. For saints it meant that arrogance concerning the bigness or smallness is indecent for them. And for devotee-householders, it meant that all saints must be equal in their eyes. This message was equally important for the management of hermitages too.

The End

About Author - Dr. Nandlal Mehta 'Vaagish'

Born in district 'Mianwali', tehsil 'Bakkhar' in Punjab of Pakistan (before partition from India) in the month of 'Margsheersha' of 1998th year as per Hindu calendar, Professor Nandlal Mehta 'Vaagish', who is M.A. in Hindi and P.H.D. as well in acedamics, has worked for 33 years in different graduation and post-graduation Hindi departments of Haryana government colleges. Dr. Mehta is an honorary researcher from the central ministry of culture.

Having deep interests in grammar, languages, poetry, commentary, satiric-writings, scriptural contemplation, culture, spirituality and Ayurveda, Dr. Mehta has authored and edited around a dozen books. In several books and national level magazines, his commentaries, researches, satirical writings and spiritual contemplations have published. For past 30 years he has also worked for 'Aakashvaani' of Rohtak and Delhi centers as an orator. Having undertaken the responsibilities of state joint minister and lieterature minister in Hindi literature summits of Haryana state, presently Dr. Vaagish is playing an active role in the national literary matters as a member of national council of Press-Trust and also as provincial minister of Indian Literature Council of Haryana.

About Translator - Sudhir Mittal

Sudhir Mittal was born in March 1978 at Ballabgarh city in Faridbad district of Haryana. Having had an excellent academic record and fast paced professional curriculum, his stint with literature was as spontaneous as strong it was. Prior to literature, he has done MBA in Finance, an executive program from IIM Calcutta and has worked as Assistant Vice President - Finance in a software company of Gurgaon. As of this writing, he has written 11 books including fiction and non-fiction into the genres of inspiration, spirituality, self-help and modern life insights. His work can be seen at www.sudhirmittal.in and e-book editions of many of his book can be had for free by writing to sudhirmittal@sudhirmittal.in. Many of his books in print editions are available in the library of Gurgaon hermitage of Baba Ji.

In 2010, Sudhir Mittal came in contact with Baba Prakashpuri's hermitages through his uncle, Shri Mahesh Chand Gupta, who had been a disciple of Baba Ji since 1980s. Getting an opportunity to translate this book from Hindi to English was also a sweet coincidence and a privilege for him. He has rejoiced this experience throughout. With his uncle, Sudhir Mittal has been to Gurgaon and Raiseena hermitage at couple of occasions. He is spellbound with the tranquil vastness and the selfless generosity of these hermitages. He intuits the eternal presence of Baba Ji and his blessings around him.