SARASWATA MADHURI 2008

America Saraswata Sangha 7th Annual Convention, Burnsville, NC, USA Nilachala Saraswata Sangha Puri

Jayaguru

Saraswata Madhuri – 2008

7th Annual Convention Burnsville North Carolina USA

Published on: 5th July 2008

Published by: Editorial Board America Saraswata Sangha [Registration No: 548107-2, Date 26th June 2003]

Available at: Satshikhya Mandir A-4, Unit-9 Bhubaneswar-751022 Phone - 0674-2390055 0674-2395519

Electronic copy available at www.jayaguru.net

Printed at: International Minute Press 525 N Polk St Pineville NC 28134 USA Tel: 704-889-5544

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Swami Nigamananda and Bhakti Marga

The Bhakti Movement itself is a historical-spiritual phenomenon that crystallized in India during late antiquity. The notion of 'Bhakti' (loosely translated as devotional love to God) prevailed in the Indian subcontinent from antiquity. A nascent consciousness of what 'Bhakti' constitutes was already to be found in the earliest Vedas. Texts such as the Bhagavad Gita and the Bhagavata Purana clearly explored Bhakti Yoga or the Path of Devotion as a means to salvation.

It was spearheaded by devotional mystics (later revered as Hindu saints) who extolled devotion and love to God as the chief means of spiritual perfection. In devotional service there is no motive but to give pleasure to the beloved. As Chaitanya Mahaprabhu says “asusya va pada-ratam pinastu mam adarsanan marma-hatam karotu va”: Oh Lord, You may never embrace me, or You may trample me down with your feet. Or You may never come to me, so that I become brokenhearted. Still I love You. The ultimate method to know God is through Bhakti-Marga. In Bhagavad Gita Krishna confirms this: ‘Bhaktya mam abhijanati yavan yas kasmi tattvatah’: Only by devotional service can one understand the Supreme Lord. The purpose of religion is to train people to love God. In this age of Kali, an age of disturbance, anxiety and misery, people are not interested or do not have time for long discourses or any other spiritual ritual. In this age, one must follow the path mentioned in Vedic literature-that is chanting the name of God. Lord Chaitanya re-introduced this. Our Thakur has given us the Abhay mantra “Jayaguru”. He has explained the power of the mantra on numerous occasions and also how easy it is to attain Him by simply chanting the mantra. Initially, conscious effort has to be made to recite the mantra but after a certain period the mantra automatically remains awakened in the heart and mind at all times, even in sleep. God is the source of supreme pleasure. Man has forgotten that: Atma is part of Paramattma. We can reach the stage of transcendental bliss by remembering His name. Our Thakur has mentioned that his goal was to inject happiness to others and he advised his followers and disciples to be happy in all situations. The founding of mathas and ashrams were only for infrastructural support for the inmates for he would be happy with his disciples, devotees anywhere, even under the shelter of a tree.

The Bhakti movement began to spread to the North during the late medieval ages when North India was under Muslim domination. In the period between the 14-17th centuries, the movement swept through Northern India initiated by a loosely associated group of teachers or 'Sants'. Sri Chaitanya, Vallabhacharya, Meera Bai, Kabir, Tulsi Das and other mystics spearheaded the Bhakti movement. The movement was spontaneous and the various mystics had their own versions of devotional expression. Their teachings were that people could cast aside the heavy burdens of ritual and caste and the subtle complexities of philosophy and simply express their overwhelming love for God. This period was also characterized by a spate of devotional literature in vernacular prose and poetry in the ethnic languages of the various Indian states or provinces. The Bhakti movement co- existed peacefully with the other movements in Hinduism. It was initially considered unorthodox as it rebelled against caste distinctions made and disregarded Brahmanic rituals. In the course of time, however, owing to its immense popularity among the masses (and even royal patronage) it became 'orthodox' and continues to be one of the most important modes of religious expression in modern India. Chaitanya Mahaprabhu (1486 - 1534), was the pioneer of the Bhakti movement. He was an ascetic Hindu monk and social reformer in 16th century. He was born in the district of Nadiya, Bengal, India (present-day West Bengal). Five hundred years later Swami Nigamananda was born in the same district and he followed the footsteps of Chaitanya Mahaprabhu in showing the Bhakti Marga as a path to achieve God and salvation. A great proponent of loving devotion for God, bhakti yoga, Sri Chaitanya worshipped the Lord in the form of Radha-Krishna. Gaudiya Vaishnava 10 followers revere him as Krishna Himself descended in the mood of Radharani. He was also known as Gauranga (Sanskrit for "the fair / golden one") due to his skin complexion, as well as Nimai due to being born under a Neem tree. Sri Chaitanya revived the divine love which Sri Krishna presented to the world through his divine consorts and as depicted in the Srimad Bhagavatam. Swami Nigamananda presented an easy methodology for a common man to enjoy this divine love. He reminded his followers again and again that he as Sadguru was eternal and after renouncing the physical world, he would reside in their hearts.

In Varanasi, Swami Nigamananda was jolted when Goddess Annapurna pointed towards his incomplete knowledge, even though he had mastered Gyana, Tantra and Yoga sadhana. The missing element was Bhakti and to gain knowledge in bhakti he had to pursue bhava sadhana. Swami Nigamananda realized that only Gouri Ma, whom he had met with his Gyani Guru Sachidanananda, could fulfill this shortcoming in him. Gouri Ma had attained Sidhi through Prema. Swami Nigamananda set out for her ashram and there Gouri Ma became his Guru for Prema Sadhna. She explained to him that Purushottam is gender neutral. Purushottam is neither masculine nor feminine. He is the amalgam of Purusha and Prakriti or in other words Gyana and Bhakti. He is Sadchit-True Knowledge and Ananda-Pure Bliss. He can be revered as Guru and also embraced as beloved. She guided him towards the basis of Vedic Bhakti as propounded by Rishi Sandilya in the Vedas. She explained to him the fact that Bhrahma, due to His unlimited love, manifests Himself as mother, sister, wife, friends and family members to unconditionally love him and make numerous sacrifices for Him. To reciprocate this unlimited and unconditional love of Brahma, projected through numerous human forms, is the source of Bhakti. It was here that it dawned on Nigamananda that God is the guiding light of his life. In her discourse, she mentions Saiva Agama, Vaishnav Darshan and also Sri Chaitanya Mahaprabhu. She reasoned with him that the mind is content if God is realized through Gyana but the heart remains empty. For the heart’s solace and for total contentment God has to be experienced as a friend, beloved and as other forms. Purush and Prakriti are two parts that make a whole. This discourse had a great impact on him and his Gyana paved way to Bhakti. He became one amongst the few to reach the highest level in Bhava Sadhana. He developed a great love for the universe and the creation. He advised his followers to love him and claim inheritance to their Guru’s spiritual property. Spirituality would come to them automatically through their love for him. As a Guru, he took upon himself to spread this love among his followers and devotees and showed them the path of Bhakti to achieve God. In his famous book ‘Premika Guru’ Shree Shree Thakur has discussed the concept of Bhakti Marga in an elaborate manner.

Shree Shree Thakuracharanashritaa Usha Agarwal America Saraswata Sangha

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13

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hÍÑNÊeÊÒ]a ! Ac at_Ð ÒO_Ð Le Ð NókÐjÒ_ LeÊ\úmÊ aÔ½Þ jÐ^_Ð eÐSeÐÒShée ! b¦ SÑa_e LÀà^Ðe Ð0Ð j©ÐkÒL \Òe LmÊ jÕO jÐ^_Ð j®Þf_Ñ ÒlÒ[Í Òka @« `Í[ÑlÐe Ð6Ð NNÒ_ `aÒ_ ÒMÒf kià SÊAe AÒceÞLÐ bÐB cÐ' ASÞ [`úe LkÞR WÐLÊe [ÊÒc ""jÕOaw'' kÊ@ kó]¯-[§ÑÒe aÐÒS aÕhÑ [Êce Ð1Ð LfÞLÐÒf jÐ^_Ðe HkÐ kÞÜ D`Я [Êc AÒ]h `Ðf_ ^cà Ace Ð7Ð aÀàjçbÞmÞ bÐÒa cÒ_ ÒkÐBa ^_Ô Ò]Mú b¦ bNaÐ_ Ò`Íc cÞf_ b¦ j®Þf_Ñ [Êc `ÍÞ¯ @_ʺÐ_ A_t DmâÐÒj _ÐÒQ c_ Ace Ð2Ð SN[LÊ HkÐ [Êc @cËmÔ ]Ð_ LeÊZÐ _Þ^Ð_ [Êc Ló`Ð @`Ðe Ð8Ð H hÊb mNÒ_ ASÞ ÒkÐBRÊ ÒcfÞ LÒe ÒO_ÞZ AjÞRÊ atÐZ \ÐfÞ ÒkD Ac Ò]k c_ `ÍÐZ `ͪÊ[ jSÐXÞ eMúRÊ jaÊ `ËSÐ jc÷Ðe Ð3Ð [Êc ÒjaÐ LeÞaÐLÊ ]Þaj eÐ[Í ÒjaÐ LeÞ ^_Ô ÒkD S_ê Ace Ð9Ð kó]¯e Aj_Òe jSÐB Ò]aÊ ÒNÐVÞ ÒNÐVÞ c_ L\Ð ÒMÐmÞ LkÞaÊ b¦ j®Þf_Ñ ÒkD `ËÀà j$f bÐae WÐLÊe [ÊÒc ]¯Ð jÐNe Ð4Ð ÒjaÐ LeÞaÐLÊ ]Þ@ `ÍÐZÒe af [ÊÒc d§Ñ AÒc d§ @VÊ [Êce Ð10Ð @Òk[ÊL Ló`Ðc¯ Ló`Ð aÞ[e bL[* `ÐBÜ ÒLÒ[ QÞ«Ð [Êce @SÞ HkÞ hÊb lÒZ LeÊ cÞ_[Þ Bk `eLÐfe [ jÐkÐ Ace Ð5Ð [Êc hÍÑQeÒZ j]Ð ekÊ H c[Þ kÐ[ ^eÞ Ò_a `ÐeÞ ba jÐNe Ð11Ð

hÍÑhÍÑWÐLÊe QeZÐhÍÞ[Ð hÍÑc[Ñ jêÞ[Ð jÊteeЯ AÒceÞLÐ jÐejé[ jÕO

]ÊÓML½Òe Ò^dàÔ keÐ@ _ÐkÞÜ Ð hÍÑNÊeÊ-bNaÐ_* D`Òe _Þbàe LeÞ Lcà$f ÒbÐN jkÔ LeÞaÐLÊ @bÔÐj Le Ð jÊM @Ò`lÐ ]ÊÓMÒe kÞÜ SÑae @^úL c=f kÊH Ð Ò]ßkÞL afaÑdàÔ aÐ aÞ]ÔÐaÊwÞe @bÞcÐ_ _½ ÒkÐB _Þbàe[Ðe bÐa ]ÊÓMÒe kÞÜ @^úL jkSjÐ^Ô kÊH Ð jLf @ayÐÒe A_tÒe ekÞaÐLÊ @bÔÐj Le Ð - hÍÑhÍÑWÐLÊe* QÞWÞ (3/58)

[ÊÒc jaàÒ[ÐbÐaÒe bNaÐ_*WÐÒe aÐ NÊeÊ*WÐÒe Acú_ÞÒa]_ LeÞaÐLÊ @bÔÐj Le Ð jaàÐayÐÒe [Ð*e _Ðc Ò_aÐ`ÐBÜ ÒQ½Ð Le Ð LràaÔ RXÐ Òd`eÞ jÕjÐeÐj¦Þ _ SÒ_ê Ð jÊ[eÐÕ jc¯ jc¯Òe _Þ[ÔÐ_Þ[Ô aÞN÷e LeÞa Ð j[ÔmÐb`ÐBÜ aÔÐLÊf[Ð kÞÜ HLcÐ[Í D`Я Ð AhÑaàÐ] LeÊRÞ, ]Þ_LÊ ]Þ_ [Êce hÊbaÊwÞ D]¯ ÒkD Ð - hÍÑhÍÑWÐLÊe* QÞWÞ (3/85)

14

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Ò]k eË`Òe NÊeÊ Òd`eÞ @R«Þ, Ò]kÐbÔ«eÒe ÒQß[_Ô eË`Òe c^Ô Òj ÒjkÞ`eÞ aÞ]ÔcÐ_ Ð eË`e @a^Þ aÐ Òhi _ÐkÞÜ Ð c_ J aÊwÞ ÒdÒ[ hÊw J `eÞcÐSÞà[ Òka, NÊeÊ*e @`eË` ÒjkÞ `eÞcÐZÒe @^ÞLeÊ @^ÞL `eÞ¸ÊV ÒkD\Þa Ð eË`Òe ÒjkÞ, @eË`Òe ÒjkÞ, `ÊZÞ jéeË`Òe ÒjkÞ HaÕ Òj c^Ô @`eË`, @_ÞaàQ_ѯ Ð @_ÊbË[Þe HkÞ ªeLÊ DWÞÒm AD yÐ_, eË` B[ÔÐ]Þe ÒLßÐZjÞ ]été ekÞa _ÐkÞÜ Ð aÔ¦ÞN[ aÞi¯Òe Òd`eÞ [Ð*Ê ^ÐeZ LeÞ`ÐeÞa `ÊZÞ @aÞi¯ bÐaÒe c^Ô [Ð*Ê aÊTÞ`ÐeÞa Ð ÒcÐVL\Ð HkÞ Òd cÊÜ NÊeÊ*Ê `ËÀà bÐaÒe aÊTÞ`ÐeÞRÞ J Ò]MÞ`ÐeÞRÞ LkÞÒm QfÞa _ÐkÞÜ Ð cÊÜ Òd NÊeÊ[ré aÊTÞaÐe ÒhijÑcÐÒe `kqÞ`ÐeÞRÞ H L\Ð ÒLkÞ LkÞ `ÐeÞÒa _ÐkÞÜ Ð D`_Þi]çÒe D¦ @RÞ Òd "djÔÐc[Õ [jÔ c[Õ c[Õ djÔ _ Òa] jÓ' Ð Òd [Ð*Ê SÐZÞ`ÐeÞRÞ ÒaÐmÞ LÊÒk Òj LÞRÞ [Ð* aÞi¯Òe SÐZÞ _ \ÐH aeÕ Òd [Ð* aÞi¯Òe LÞRÞ SÐZÞ_ÐkÞÜ ÒaÐmÞ `ÍLÐh LÒe Òj `ÍLó[Òe LÞRÞ SÐZÞ\ÐH Ð `ÍLó[Òe jéeË` ÒkDRÞ sÐ_Ð[Ñ[ Ð @sÐ_ÑcÐÒ_ cÒ_ Le«Þ Òd NÊeÊ*e jcª aÞi¯ ÒjcÐÒ_ aÊTÞR«Þ J SÐZÞR«Þ Ð @kÕLÐe aheÊ ÒLkÞ ÒLkÞ NÊeÊ*Ê SÐZÞ`ÐeÞR«Þ aÐ QÞkðÞR«Þ ÒaÐmÞ `ÍLÐh LeÞ\Ð«Þ Ð SÐZÞaÐe @bÞcÐ_ J SÐZÞaÐ HL L\Ð _ÊÒkÜ Ð cÊÜ Òd HLcÐ[Í NÊeÊ*e @bÞ`ÍЯ aÊTÞ`ÐeÞRÞ - HkÐ ÒkDRÞ @bÞcÐ_e L\Ð Ð ÒcÐ aÔ[Ñ[ NÊeÊLó`Ðe @^ÞLÐeÑ AD ÒLkÞ ÒkÐB`ÐeÞÒa _ÐkÞÜ Ð H`eÞ ^ÐeZÐ ÒkÒm NÊeÊ*Ê j*ÑÀà LeÞ]ÞAdÐH Ð D]Ðe J @jÐÕ`Í]ЯÞL ]ó½ÞÒe j]çNÊeÊ*e AaÞbàÐa kÊH Ð aÊwÞe Ò]ÐiÒdÐNÊ j*ÑÀà jÐÕ`Í]ЯÞL ]ó½Þb=Ñ $fÒe NÊeÊ*Ê AÒc Ace ^ÐeZÐ @_ÊjÐÒe ÒRÐV cÐ_a aÊwÞjÕ`_ð WÐLÊe eË`Òe `eÞZ[ LeÞ\ÐD Ð ÒdÒ[ `ÍLÐe ]été [ÐkÐ HkÞ cÐ_jÞL j*ÑÀà[ÐeÊ kÞÜ jó½Þ kÊH Ð

jcª*e HkÞ @bÞcÐ_ Òd NÊeÊ*Ê cÊÜ Òd`eÞ aÊTÞ`ÐeÞaÐLÊ jlc ÒkÐBRÞ SN[Òe AD ÒLkÞ Òj`eÞ aÊTÞ`ÐeÞ_ÐkÐ«Þ Ð @kÕLÐe _Ðh LeÞaÐ `eÞaÒrà AÒc jcÒª @kÕLÐeÑ ÒkÐB`XÊ Ð @\Q @kÕLÐeÑ ÒkÒm NÊeÊ[ré [ aÊTÞaÐ ]Ëee L\Ð, jéeË` sÐ_ `ÍЩÞe AhÐ c^Ô jÊ]Ëe`eÐk[ Ð Òd ]étéÐ[Ñ[ [ÐkÐ*Ê Ò_B ]étée jó½Þ ÒahÑ kÊH Ð ÒjkÞ LÐeZeÊ ]étéÐ[Ñ[ J NN_ j]óh*Ê aÊTÞaÐLÊ ÒkÒm ]étée D`eLÊ DWÞaÐLÊ Òka Ð ]étée D`eLÊ DWÞaÐe @\à ÒkDRÞ @kÕLÐeLÊ jÕ`ËÀà bÐÒa aÞjSà_ Ò]aÐ Ð NÊeÊb¦*e `ÍLó[ `eÞQ¯ Ò]aÐLÊÊ ÒkÒm Ò]MÞaÐLÊ Òka Òd `ÍLó[Òe b¦VÞ @kÕLÐehË_Ô LÞ _Ð ? cÊÜ[é aÐ aÔ¦Þ[éLÊ jÕ`ËÀà bÐÒa Òd aÞm¯ LeÞR«Þ Òj ÒkDR«Þ `ÍLó[ NÊeÊb¦ Ð SN]çNÊeÊ HkÞ `ÍLÐe A^Ðe aÐ d§ `ÐBÒm SN[Òe [Ð*e DÒ~hÔ jÞw LeÞ`Ðe«Þ Ð Òd c_aÊwÞe @[Ñ[ ÒjcÐ_*Ê Ò_B cÒ_Ðc[ aÔÐMÔÐ ÒdÒ[ ÒkÐBRÞ ÒjkÞWÐÒe N¨ÒNÐfe jó½Þ Ð HZÊ jéeË` jÐlÐ[çe D`Я jéeË` j]çNÊeÊ aÐecéÐe aÔ¦Þ[é m¯ LeÞaÐLÊ D`Ò]h `Í]Ð_ LeÞR«Þ Ð @kÕ[ée _Þej_Òe jéeË`e SÐNeZ kÊH Ð NÊeÊ aÐ hÍÑhÍÑWÐLÊe*Ê AÒc ÒLkÞ WÞLç bÐaÒe aÊTÞ`ÐeÞ_ÐkÊÜ Ð aÊTÞaÐLÊ ÒQ½Ð c^Ô LeÞ_ÐkÊÜ Ð `ÊeÊiLÐe aÐ ÒQ½Ð ]éÐeÐ [ÐkÐ*Ê aÊTÞaÐLÊ NÒm HkÐ D`m•Þ Òka Òd NÊeÊ ÒQ½ÐmbÔ _Êk«Þ Ð _ÞSe `ó\Lç jrÐLÊ aÞhéjrÐÒe cÞfÐB Ò]aÐLÊ Òka Ð [ÐkÐ`Òe NÊeÊjrÐe AaÞbàÐa aÐ ANc_ jc÷a Òka Ð d]Þ "cÊÜ-LÐe' bÐa c_ c^ÔÒe yÐ_ `ÐBa Ò[Òa NÊeÊ*e yÐ_ ÒjWÐÒe ekÞ`ÐeÞa _ÐkÞÜ Ð NÊeÊ* ]éÐkÞ Ò]B AÒc `Í[ÑL NÊeÊ* jÞÕkÐj_Òe Ace @kÕLÐeLÊ ajÐB@RÊ Ð _ÞÓÒhi aÔ¦Þ[éÒmÐ`e jÐ^_Ð ÒkDRÞ Ac÷cÐ_*e HLcÐ[Í jÐ^_Ð Ð HkÞ jÐ^_-`\Òe NÊeÊ* jéeË`e jÐlÐ[ç OÒV Ð _ÞSe a¦aÔ at LeÞ NÊeÊ LZ D`Ò]h Ò]DR«Þ [ÐkÐLÊ @_Ê^ÔÐ_ LeÞ hÊZÞaÐLÊ Òka Ð cÒ_ cÒ_ J hЫ _Ñea `eÞÒahÒe HkÞ jÐ^_Ð LeÞaÐLÊ Òka Ð ]été ÒLÐfÐkf eÐSÔÒe HkÞ `ÍLÐe jÐ^_Ð QfÞa _ÐkÞÜ Ð Ac jcª*e cÒ_ eMÞaÐLÊ Òka, "ckÞcÐ [a ÒNÐQe hÊw cÒ_' Ð aЪaÞLç hÊw c_Òe kÞÜ NÊeÊ* ckÞcÐ ÒNÐQeÑbË[ ÒkÐB\ÐH Ð @hÊw c_Òe ÒLßÐZjÞ`ÍLÐÒe NÊeÊ* ckÞcÐ aÞÒOÐiÞ[ ÒkÐB`ÐeÞa _ÐkÞÜ Ð aÞhÊw bËcÞÒe cÊÜ[éLÊ _ $ÊVÐB NÊeÊ* ckÞcÐ aÐ NÊeÊ[réLÊ $ÊVÐBaÐLÊ ÒkÐB\ÐH Ð NÊeÊ*Ê _ÞS kó]¯ Aj_Òe ajÐB cÊÜ[ée aÞÒmÐ` LeÞaÐLÊ Òka Ð

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17

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H SN[Òe @Ò_L NÊeÊ*e AaÞbàÐa ÒkÐBRÞ Ð @Ò_L j]çNÊeÊ c^Ô jÐ^Ê`ÍjaÞ_Ñ bÐe[Òe S_êÒ_B @NZÞ[ ÒcÐkÐu SÑaNZ*Ê j[Ô`\Òe ^cà`\Òe `eÞQÐfÞ[ LeÞaÐÒe `ÍbË[ jÐkÐdÔ LeÞR«Þ Ð Òd`eÞ @a[ÐecÐ_* `Íj= D[ç\Ð`_ LeÞaÐ jc¯Òe dÒhÐ]Ð]ÊmÐf dÐ]aLÊf hÞÒeÐcZÞ hÍÑLó»*Ê ""Ló»ªÊ bNaÐ_ jé¯cç'' ÒaÐmÞ `Í[Þ`Ð]_ LÒm c^Ô @_Ô @a[ÐecÐ_*e @acÐ__Ð kÊH_ÐkÞÜ, ÒjkÞ dÊ¦Þ @_ÊdÐ¯Ñ @_« ckÞcÐ aÞc¨Þ[, jaà NÊZÐ^Ðe hÍÑhÍÑWÐLÊe ckÐeÐS*e D`dÊàÔ¦ NÊZÐafÑ DÒmâM LeÞ cÊÜ @_Ô NÊeÊcÐ_*e @acÐ__Ð LeÊ_ÐkÞÜ; ÒjbfÞ ^ó½[Ð cÊÜ LeÞaÞ _ÐkÞÜ Ð ÒcÐe DÒ~hÔ, Ace dÞH cÐmÞL, AÒc dÐkÐe heZÐ`_ð, dÐkÐe Ò]a]Êmàb hÍÑQeZjÒeÐSÒe AÒc _Þ[Ô c\Ð _[ LeÊ, dÐkÐe aeÐb¯ hÍÑLe RЯÐ[Òf AÒc AhÍÞ[, _ÞS SÐZ[Òe @\aÐ @SÐZ[Òe dÐkÐ `ÐMÒe _ÞSLÊ AÒc aÞLͯ LeÞ Ò]BRÊ, ÒjkÞ cÐmÞL Òd LÞ`eÞ, Ac÷cÐ_* c_Òe Òj aÞi¯Òe L\qÞ[ç `Í[Ô¯ SÐNeZ LeÞaÐ Ð @[f¸hàÑ @_« aÞªÐeÑ @LËf ckÐjÐNee NbÑe[Ð _ÞeË`Z LeÞaÐ Òd`eÞ ^ó½[Ð, hÍÑSN]çNÊeÊ* cÐ_ÊiÑ[_Ê, @_Ê`c ÒaßhÞ½ÔjÕ`_ð, @[Êf_ѯ h¦ÞjÕ`_,ð Òa]ЫaÞ]ç, [résÐ_Ñ, ÒdÐNÑÒhͺ, Ò`ÍcÞL hÞÒeÐcZÞ, `ecLÐeÊZÞL hÍÑhÍÑWÐLÊe ckÐeÐS* ckÐ_[Ð kó]¯=c LeÞaÐ ÒjkÞ`eÞ @jÐ^Ô Ð @hÍÊ[`Ëaà @bË[`Ëaà jÐ^_ÐÒe j«Ê½ ÒkÐB jé¯Õ SNwÐ[ÍÑ, aÞhé`ÍjaÞ_Ñ, aÍkêШbÐÒ¨Ð]eÑ, ckÐh¦Þ dÐkÐ _ÞLVÒe `_úÑ eË`Òe `ÍLVÞ[Ð ÒkÐB\ÞÒm, ÒjkÞ aó[`ÊeÊi hÍÑ_ÞNcÐ_t `eckÕj Ò]a*e h¦Þe QÞ«ÐLeÞaÐ, LË` c^ÔÒe NN_e `Í[ÞoaÞ ]hà_ LeÞ jaàaÔЩ @_« _ÑfÐLÐhe Lf_Ð LeÞaÐ j]óh cÒ_kÊH Ð Òj _ÞSLÊ `ÍLÐh _ LÒm [Ð*Ê aÊTÞaÐe jÐ^Ô LÐkÐe _ÐkÞÜ, Òj lc[Ð LÐkÐeÞ _ÐkÞÜ Ð ÒjB\Þ`ÐBÜ ÒaÐ^kÊH, hÍÑhÍÑWÐLÊe ckÐeÐS SÒ_ßL JLÞm* AÒl`Òe Acú`ÍLÐh LeÞ LkÞ\ÞÒm, ""... ÒLÒ[ aÔÐj, ahÞº, `eÐhe HkÞ Ò]kÒe mÑ_ ÒkÐB @R«Þ, cÊÜ ÒjcÐ_*Ê kSc LeÞÒ]BRÞ, @\àÐ[ç ÒjcÐ_*e sÐ_eÐhÞ [ A¯r LeÞRÞ, [Ð RXÐ c^Ô @Ò_L LÞRÞ SÐZÞRÞ Ð'' ÒcÐe cÒ_kÊH, D¦ JLÞm SZL _ÞcÞr cÐ[Í Ð [Ð*Ê cÐ^Ôc LeÞ hÍÑhÍÑWÐLÊe _ÞSe @Lf_ѯ @jÑc ckÐ_[Ðe AbÐj cÐ[Í `Í]Ð_ LeÞ\ÞÒm Ð ÒjkÞbfÞ @_Ô HL OVZÐÒe _ÞS h¦Þ jÕ`LàÒe hÍÑhÍÑWÐLÊe _ÑfÐQf LÊVÑee @_Ô[c ÒjaL kÒe_ç ]Ð'*Ê (`earàÑ jc¯Òe j_ðÔÐj_Ðc jéÐcÑ ÒjaÐ_t jejé[Ñ) LkÞ\ÞÒm Òd [Ð* yËf heÑe [Ð* A¯rÞbË[ h¦Þ ^ÐeZ LeÞaÐÒe jc\à ÒkD_ÐkÞÜ Ð ÒmML _ÞÒS HkÐ ÒjaÐ_t jejé[Ñ ckÐeÐS* cÊMeÊ hÍaZ LeÞR«Þ Ð ÒjaÐ_t jejé[Ñ ckÐeÐS* LkÞaÐ @_ÊjÐÒe, Òj ÒjÒ[ÒaÒf MXLÊjÊcÐÒe ekÊ\Ð«Þ Ð kWÐ[ç hÍÑhÍÑWÐLÊe* jékª mÞMÞ[ HL `[Í `ÐB Òj j[ée _ÑfÐQf LÊVÑeLÊ `Í[ÔÐarà_ LÒm Ð ÒjWÐÒe `kqÞ hÍÑhÍÑWÐLÊe*Ê `ÍZÐc LeÞaÐLÊ dÐB Ò]MÞÒm Òd WÐLÊe* heÑe `ËaàÐÒ`lÐ AkÊeÞ ÒSÔÐ[Þc௠РÒj WÐLÊe* H[Ð]óh eË` `ËaàeÊ ÒLÒa Ò]MÞ _ \ÞÒm Ð kÒe_ç ]Ð'* aÞjê¯ ÒcÐQ_ LeÞaÐLÊ dÐB hÍÑhÍÑWÐLÊe `ÍLÐh LeÞ\ÞÒm, ""ÒcÐe h¦Þ HÒ[ ÒahÑ ÒkÐBdÐBRÞ Òd H heÑe AD Òj h¦ÞLÊ ^ÐeZ LeÞ`ÐeÊ _ÐkÞÜ Ð ÒcÐÒ[ Ò]kelÐ LeÞaÐLÊ Òka Ð ...''

hÍÑhÍÑWÐLÊe Òd L'Z, [ÐkÐ ÒdDÜ cʽÞÒc¯ ÒLÒ[SZ kó]¯=c LeÞ`ÐeÞ\ÞÒm, ÒjcÐ_* c^ÔÒe Ac÷cÐ_*e `ec A]hàyÐ_ѯ NÊeÊbÍÐ[Ð jéÐcÑ jéeË`Ð_t ckÐeÐS @_Ô[c Ð Òj WÐLÊe*Ê `ÐBaÐ `ÐBÜ, [Ð*Ê WÞLç bÐaÒe aÊTÞaÐ `ÐBÜ, [Ð* SNwÞ[Le LÐdàÔÒe SÑa_LÊ DjúNà LeÞaÐ `ÐBÜ _ÞSe jaàjé [ÔÐN LeÞ Ò]B\ÞÒm Ð AD ÒjkÞ [ÔÐNe, ÒjkÞ [`jÔÐe $f jéeË` Òj dÐkÐ `ÐB\ÞÒm, hÍÑhÍÑWÐLÊe*Ê Òd`eÞ bÐaÒe Òj D`m•Þ LeÞ\ÞÒm, [ÐkÐe jÐeÐÕh Òj jcª NÊeÊbÍÐ[Ð NÊeÊbNðÑcÐ_* `ÐBÜ, jÐeÐ SN[ `ÐBÜ, D]Ðr L¶Òe `ÍLÐh LeÞ NÐBR«Þ - ""Hc_ç NÊeÊ ÒLÐ\Я MÊÒS `ÐÒa_Ð ÒLÐ [ÊcÞ'' Ð SN]çNÊeÊ h*eÐQÐdàÔ ÒLÐVÞ ÒLÐVÞ NÍxe jÐeccà @wàÒhÐìLÒe `ÍLÐh LeÞaÐ bfÞ, jéeË`Ð_t ckÐeÐS WÐLÊe* @Lf_ѯ @QÞ«Ô ckÞcÐ D`ÒeЦ ÒLÒ[ÐVÞ hv cÐ^ÔcÒe DÒmâM LeÞÒ]B dÐBR«Þ Ð ÒjkÞ hv ÒLÒ[ÐVÞ kÞÜ WÐLÊe ÒLÒ[ ckÐ_ [Ð'e `eÞQ¯ `Í]Ð_ LÒe Ð ÒLaf ÒjkÞ L[Þ`¯ hve @\à `ÐÍÒZ `ÍÐÒZ @_Êba LeÞ`ÐeÞÒm kÞÜ dÒ\½ Òka, SÑa_ ^_Ô ÒkÐBdÞa Ð

aЪaÞL, hÍÑhÍÑWÐLÊe* bfÞ SÒZ cÐmÞL `ÐBaÐ Ac÷cÐ_*e ÒLÐVÞ S_êe [`jÔÐe $f Ð Òj ÒLaf @ÒmßÐLÞL h¦ÞjÕ`_ð _Êk«Þ, @jÑc LeÊZÐc¯ c^Ô Ð `ÍÒ[ÔL AhÞÍ[ hÞiÔb¦* D`Òe jaà]Ð [Ð*e @`eÞoÞ_ð Ló`ÐjÞ¦ ]ó½Þ _Þaw Ð cЯÐo_ð SN[e O_OVÐ c^ÔÒe d]ÞaÐ ÒLÒ[ÒaÒf D`emÞMÞ[ NÁ aÀàÞ[ NÐC bfÞ AÒc÷cÐÒ_ jÕjÐe `Ê´eÞZÑe `* j]óh LcàjcËk c^ÔÒe _Þ`[Þ[ ÒkÐB cÐmÞL* _ÞLVLÊ `Í[ÔÐarà_ LeÞaÐÒe @lc ÒkD, [\Ð`Þ Ah*Ðe ÒLßÐZjÞ LÐeZ _ÐkÞÜ Ð aeÕ c_Òe ]óY `Í[Ô¯ ekÞaÐ DQÞ[ç, d]Þ ckÐLÐf eË` aÐO c^Ô AjÞ Ac `\ JNÐfÞ

27

]¨Ð¯cÐ_ kÊH, AÒc `ó\ÞaÑe Òd ÒLßÐZjÞ ÒLÐZ @_ÊÒLÐZÒe \ÞÒm c^Ô, SÑa_e jЯÐkðÒe ÒjkÞ ckÐLÐfe LÐf, jaàb¯kÐeÑ, Ac cÐmÞL, AcLÊ DwÐe LeÞ jéNókLÊ Ò_BdÞÒa Ð ÒLaf Òj[ÞLÞ aÞhéÐj \ÞÒm jcª aÞ`] c^ÔÒe, jcª aÞbÑiÞLÐ c^ÔÒe, jcª ]ÊaÞà`ÐL c^ÔÒe, ÒjkÞ jaà]ÊÓMaÞ_ÐhL, SN[`Ða_, jaàh¦ÞcÐ_ cÐmÞL hÍÑhÍÑWÐLÊe ckÐeÐS* aeÐb¯ `Í]Ð_LÐeÑ hÍÑ`]ÒLÐL_] jêeZ LeÞ AÒc _ÞaàÞLÐe, @Qqf QÞrÒe [Ð*eÞ ANc_LÊ `Í[ÑlÐ LeÞ ekÞ`ÐeÞaÐ Ð LÞc^ÞL aÞªÒeZ Ð S¯NÊeÊ Ð hÍÑhÍÑWÐLÊe QeZÐhÍÞ[ aÍÒStÍ `¨Ð AÒceÞLÐ jÐejé[ jÕO

ÒcÐ c_ NNÒ_ eÐSÊ\Ð@ QÞe ]Ëe ALÐhe QtÍcÐ [ÊÒc cÊÜ Òd ^eZÑe _Ñf LBÜ [Êc dÐ]ÊLeÑ LÞeZ `eÒh DrfÐ kÊH cÊÜ [Êc `ÐBÜ Ð0Ð

ÒcÐ `ÐMeÊ [ÊÒc @R akÊ]ËÒe [ÊÒc Aj_ÐkÞÜ cÊÜ dÐB _ `ÐÒe [\Ð`Þ LÐkÞÜLÞ ÒcÐ c_-dcÊ_Ð DSÐZÞ akÊRÞ jÑcÐ ÒXBÜ Ð1Ð

[ÊÒc SÐZ cÊÜ Òd `Í[Þ eS_ÑÒe [Êc `\ SNÞ aÒj DSÐNÒe Rf LeÞ [ÊÒc LÞ bÐaÞ c_Òe ÒLÒa Aj ÒLÒa Aj_ÐkÞÜ Ð2Ð

[ÊÒc SÐZÞ\Þa cÊÜ SÐZÞ _ `ÐÒe [Êc jÐÒ\ cÊÜ Òd auÐ ÒLDÜ ÒXÐÒe S_ê S_ê ^eÞ Òj au_ ÒXÐeÞ @RިРÒkÐB Òd @RÞ ekÞ Ð3Ð

[Êc ]ehÒ_ `ÍÐZc_ ÒcÐe ÒLÒ[ RÒt _ÐÒQ ÒkÐB Òd aÞÒbÐe [Êc aÞ_Ð jaÊ cZB @jÐe aÊTÞ ÒNÐ @aÊTÐ kÊ@ _ÐkÞÜ ÒcÐ c_-NNÒ_ eÐSÊ\Ð@ QÞe @`mÒL cÊÜ Òd \ÞaÞ QÐkÞÜ Ð4Ð

hÍÑhÍÑWÐLÊe QeZÐhÍÞ[Ð LÐq_aÐfÐ ]Ðh HLÐcÍ jÐejé[ ckÞfÐ jÕO, bÊaÒ_hée

28

The Oasis

Sadguru is the embodiment of knowledge and He is the ocean of love. This combination is unique and very special. In order to understand Guru Tattwa clearly one has no option but to be aware of differences that exist between Guru (preceptor) and Avatar (incarnation of God). The formless and all pervading God incarnates himself with a wonderful human form to present the unknown theory of spirituality to the human race. When God comes, all other opinions either gets merged into the new theory (Tattwa) presented by him or become subdued to provide scope for the new theory to get established in the human society and in the religious world. As the incarnation comes directly, His performances on earth are simply great and Divya (divinely beautiful). But He comes to earth through the same process as a human life originates. However, during His tenure on earth, He establishes a new spiritual tradition by overcoming the shortcomings of the already existing spiritual trend. Although He shows supernatural powers for the accomplishment of his mission on the earth, except a few awakened people around Him the true divinity remains unknown to the ordinary people. The advent of incarnation is for the mass and he rarely bothers for any individual’s spiritual upliftment. He, through His own life style, through adoption of certain principles in His own life, establishes the new spiritual theory on earth and that when done, departs from the earth without any delay. This fact has been clearly mentioned by SriKrisna in Srimad Bhagavat Gita, Yada Yada Hi Dharmasya Glanirbhavati Bharata, Abhyuthanam Adharmasya Tadatmanam SrijamiAham Paritranaya Sadhunam Vinashaya Cha Dushkritaam Dharmasanthapanarthaya Sambhavami Yuge-Yuge. which means ‘whenever there occurs a decline of religion on earth, in order to correct the trend, to protect the pious minded people, to annihilate the wicked, I incarnate myself through different ages’. Surely He keeps His promise. On the other hand, a Sadguru rising from the dust reaches the highest plain of spirituality through personal endeavor to benefit the individuals and the mass as a whole. Unlike Avatar, a Sadguru is very much concerned with individual’s spiritual upliftment. His sole purpose while here on earth and hereafter is to guide the disciples to attain salvation or to help the individuals to reach their spiritual objectives. Being established on ‘Supreme knowledge’, a Sadguru leads a life with a child’s simplicity and rarely activates His supernatural power, thus making it difficult for people to recognize him as the Savior, as the Divinity manifested. Sadguru being the Self Realized person is equal to Brahma, the ‘Supreme Existence’. This fact has been clearly mentioned in Mandukya Upanisad as “Brahmavit Brahmeiva Bhavati”, which means ‘one who realizes Brahma becomes Brahma’. This fact of Mandukya Upanisad is amply supported by the science world which says ‘A piece of iron being attached to a powerful magnet discards its previous properties and behaves as a magnet and there remains no difference between the two’. Sri Gurudev is the oasis in the vast stretch of sand in a desert. The oasis saves the lives of the lost travellers in the desert providing shade, food and water, so also Sri Gurudev saves His sheltered subjects from the never-ending cycle of birth and death, disease, happiness and sorrow. We are all travellers of the never-ending road in this world leading to really nowhere. Sri Gurudev decides the objective of our lives and smoothly guides us towards our destination by earmarking the road and demarcating the course of action in our lives. In this modern age, the age of freedom, one may ask, “What is the necessity of a Guru - a human being who is like any other human being, to guide one spiritually? Have not the saints spoken enough? Have they not described vividly in their literary creations about the objective of human life

29 and the methods to reach that objective? Then why worship a human being as Guru and obey all His commands? Is not it ridiculous?” Swami Vivekananda, the worthy disciple of the great master, Sri Ramakrushna Paramahansa has once said, “By reading books we are being deluded to think that we have become knowledgeable. But when the time of action arrives we find ourselves so woefully deficient. This is because the books cannot create that vibe in us. Only another person who has realized the Self can create the vibe within us. He who creates the vibe is Guru and he who receives it is Shisya (disciple)”. (Selection from Complete Works of Swami Vivekananda). The present age might have become very advanced, obviously the minds of the people have become more intelligent, but the necessity of Guru has neither become less nor the importance of the role played by Guru in one’s life has dwindled. A child has to learn alphabet from its Guru, the teacher, the scientist has to work with guidance of another scientist who is his or her Guru. Even those who want to steal have to accept someone as their expert or teacher. And if someone wants to learn music, dance or any other form of art, he or she has no option but to learn it from an expert in the field, accepting him or her as the Guru. So in case of spiritual performance, which is extremely difficult and complex by nature, it is imperative that one has to accept someone as Guru. But in the world of spirituality one is declared as Sadguru when one is established in the highest form of knowledge or ‘Supreme Knowledge’, which is attainable only through Nirvikalpa Samadhi. Not only by the Sanatan Dharma or Hindu Religion, the Guru Tattwa is accorded highest importance, but also other religions have accepted this fact with equal importance. In Al Quran it is mentioned that prophet Muhammad, the messenger of Truth, taught his wife Khadijah, his servant Alli and Abubaker, the message He received from Allah. In Holy Bible, Saint Thomas and Saint Mathews have addressed Jesus Christ as ‘Oh Teacher’. Sariputa, the prominent disciple of Lord Buddha, had approached him as teacher, whenever he wanted to clear his doubts on certain points. In Sindh and Hindustani culture, the word Pir and Mir are very important. These only mean preceptor and disciple. In Sufism, Guru Tattwa is also very important, the words are Murshid and Talib. Hence it is proved that Guru Tattwa, the role of Guru, is accepted by all the religions and all the sects of the world as very important and indispensable. Now let us find out the place of Guru Tattwa in the theory of creation as presented by ancient scriptures. It has been clearly stated by the scriptures that prior to creation of the universe, there was nothing but Nirgun Brahma who alone existed. In order to enjoy the inherent divine pleasure stored abundantly within Him, a desire to be manifested as ‘Many’, surfaced within Him. “Aham bahusyam prajayate: I will be manifested as many. The moment He desired so, He became Sagun Brahma, i.e., Brahma with attributes or, in other words, He transformed himself as Sachidananda: the combination of Sat (Truth), Chit (Consciousness) and Ananda (Bliss). But knowing well that once the transformation occurs it would be virtually impossible for the created parts (Anshas) to become ‘whole’ again, He, in order to guide these Anshas to become whole again, became JagatGuru and then the process of creation of the universe commenced. JagatGuru is like the vast sea of saline water, which cannot be utilized for the purpose of drinking or for irrigation. But Sadguru or Human Guru on whose pure, clean mind the great desire of JagatGuru gets reflected can help the human beings or Anshas to attain emancipation and become whole or ‘Purna’ again. As a matter of fact, there remains no difference between Sadguru and Jagatguru. That is the reason for which it is said ‘Mannath Sri Jagannath, Madguru Sri Jagatguru, Madatma Sarva Bhutatma’. All the opinions of the spiritual world are divided into three categories, such as Advaita (Monism), Dvaita (Dualism) and Dvaitadvaita (combination of Monism and Dualism). Later one can find many subdivisions of these three schools of thought. All these schools of thought attach prime importance to Guru Tattwa. Sri Sankaracharya, the propagator of Extreme Monism, Mayavad, has stated ‘Advaitam sarvabhuteshu Nadvaitam Gurunangsaha’. This means, it is true that the entire universe has mono- 30

existence, but never, ever, apply this principle in case of Guru. In His famous literary creation ‘Vivek Chudamani’, the first sloka is dedicated to His Gurudev, Sri Govindapada. It says “Sarvavedantasidhhantgocharya Tamgocharam, Govinda Paramanandam Sadguru Pranatosmihum.” I bow to Govinda whose nature is Bliss Supreme, who is Sadguru, who can only be known from import of all Vedanta and who is beyond the faculty of speech and mind. Santh Tulsi Das, the prominent Dvaitavadee, pays His respect to His Gurudev, Sri Naraharidasa, in His famous book ‘Sri Ramacharit Manas’ as “Vandaami Guru Pada Kanja Ravi Kara Nikar”, I bow to the lotus feet of my Guru who is an ocean of mercy and is no other than Sri Hari himself in human form and whose teachings (words) are beams of the sun for expelling the condensed darkness in the form of gross ignorance. In holy books of Sikhism, such as Guru Granth Sahev and Japajee, Sri Guru is described as ‘Akala Purukh’, it means Guru is beyond the flow of time and beyond space. It is needless to point out that Guru Granth Sahev is accepted all over the world as Vani Brahma. One may ask why not worship God or His incarnation, and why worship Gurudev and what benefit one is going to derive from that? Well, Santh Kaveer has replied to this question through His Doha, ‘‘Tirth gaye phal ek, Santh Mile Phal Char, Sadguru mile phal anek Kahe Kaveer Vichar”, visiting holy places and taking dip in holy water avails the performer with one good result, companionship with saints bestows four good results, but surrendering unto Sadguru bestows innumerable good results on the disciple. Again Lord has settled this issue in Srimat Bhagavat.He has stated that this body is the boat to help one cross the ocean of worldly life (Bhavasagar) cycle of birth, death, old age, disease. “A nave Guru Karnadhar, Muhin Anukula Sameer” (Oriya Bhagavat). Guru is to handle the rudder of this boat (to move it in proper direction), and He (Lord-God) is the gentle breeze (to push it forward). He who does not take advantage of this, his (and her) performances on earth are equal to suicide of the self. The world has seen many Sadgurus, who are still respected as God or Brahma. Among all the Sadgurus of the world, someone has carved out a very special place as Sarvabhouma Guru. He is none other than our beloved Thakur, Srimat Swami Nigamananda Saraswati Dev. The world of spirituality had never come nearer to Sarvabhouma Guru prior to the advent of Swami Nigamananda on earth. Few from among the spiritual performers could ever reach such height and Nirvikalpa Samadhi (the plain of ‘Absolute Reality’). Those who reach there never return and those very few who return from that plain of Niralambapuri, do so by the desire of God to fulfil God’s sacred and special desire on earth. Thakur Maharaj is one of those ‘very few’ who had returned from that plain of Absolute Reality. When sage Vamadev returned from Nirvikalpa Samadhi, he said “Aham Manu, Aham Surya”. Sri Sankaracharya, after His return, declared “Na Aham Ramani, Na Aham Ramana, Chidananda Rupam, Sivoham Sivoham.” Swami Nigamananda returned from the plain of Absolute Reality being enthroned as Guru. Prior to He becoming Guru the world has known AdiGuru (Vasisthadev), Lokaguru (Sri Sankaracharya), but not Sarvabhouma Guru. Thakur Maharaj became Sarvabhouma Guru. That is the reason he has said, “No one would ever return empty handed from my doorstep because I am the Guru”. Sarvabhouma Guru is the Guru of the universe, now what to speak of cast, creed, color, sex, nationality and religious affiliation. He categorically has said pertaining to spiritual attainment, “You don’t have to become a converted, do not have to change your religion, just do adopt the method I have presented and you will definitely reach your destination.” We do not find any Guru who has said so; obviously He was firmly established on the important factor of ‘Harmony of all religions’. Swami Nigamananda is a revolutionary saint of the spiritual world, who has never saddled with an orthodox or dogmatic mind. Being a ‘Saraswati’, He broke the age-old tradition and initiated women into sacred Monkhood. When he initiated the devoted Hemalata (later Maa Jogamaya), He visualized Mother of the universe standing near her, encircling her neck with Her arms. Is there any doubt that this action of His was approved by the Divine Self? 31

When He accepted or rather whenever he accepts some one as His disciple, He never considers the eligibility of the person. He has said, “If I will put you into test (of eligibility), none among you will ever become successful.” It is true that none of us are eligible to become disciple, and devotee of such a highly elevated Soul. He is the ocean of compassion. Out of compassion only, He has sheltered us under the protective arena of His lotus feet. We fail to find words to express our gratitude. The relationship between Guru and Shisya can never be evaluated with any of the worldly criteria of relationship. Guru loves His disciples more than His own life and tries unceasingly for their spiritual upliftment. Our beloved Thakur Maharaj has said, “You are my God. I have forgotten God for sake of you people.” Do we have to elaborate more than this on Guru-Shisya relationship? One can only imagine but can never decide the quantum of love He harbors for His disciples. Once he has said, “Though I am Jeevanmukta Purus, still I will not accept emancipation as long as a single person among you is left behind without salvation”. We certainly fail to find another Guru who has so daringly declared like our Thakur did. No doubt He is the greatest of the greats. Explaining the mode of Sadhana for emancipation He had said to Sri Jangyeswar Biswas and Smt. Saraju Devi (the couple that was His first initiated disciples), “You don’t have to do anything, just love me a little.” Oh Thakur! You have said this; but can we really love you? Can the finite selves, with all the limitations, love the purest of the pure infinite consciousness? Can we ever be able to love you like Mother Sudhansubala? No Thakur, we lack the power of firm resolve, we lack the requisite mental and physical strength. Your grace is our only property, prop and support without which we cannot take a single step on the hazardous path of spirituality. There is no alternative or substitute to ‘your grace’. We offer our body, mind, speech, and soul to you. Please accept our humble offering. We extend our hands towards you; please, Thakur, hold our hands and lead us wherever you want to. We pray to you to shower your grace on the entire human race irrespective of cast, creed, color and nationality. Sri Sri Thakur Charanaravinde Samarpanamastu. Sri Sri Thakur Sricharanasrita Santosh Mohanty Ekamra Saraswata Sangha Bhubaneswar Our Karma

Shree Shree Thakur came to this human society to teach us how to achieve the absolute truth and attain salvation. Thakur knew that it is very difficult for the human being to do any kind of sadhana in the current era of Kaliyuga where people do not have physical and mental strength and desire to perform the difficult task of sadhana. He has come up with this simple way of sadhana, i.e., just being a true human being. How does one become a true human being? The basic qualities which will help us in being a true human being are truthfulness, honesty, dutiful and compassionate attitude. Though it sounds easy, it is a very difficult task. Thakur has said we all need to act under the direct guidance of Him by serving others thinking that they are our own. From the moment we are born, we depend on so many things and so many people to be able to live in this society. This makes us to be indebted to the society. When we say society, it is not just the living creatures that are around us but all the living and nonliving creatures. So, it is very important that we give back while we are taking away from the society. This giving back, i.e., yajna is the integral part of an ideal human life.

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By nature, the soul is always active. It is our duty to direct every action in the proper direction. During various stages of our lives we perform different tasks and duties to live and grow up. And that becomes our responsibility at that point of time. As we grow up, our responsibilities change. How we fulfill that responsibility is considered to be our Karma. And Karma leads us either towards the way of achieving absolute truth or away from it. When we are under the guidance of a Sadguru, it is certain that any time we deviate from His determined path He brings us back by various means. We should perform the prescribed duties as set forth for a householder. Such activities gradually cleanse the heart of a mundane man and free him from material contamination. One will be able to achieve chitashuddhi (purification of inner-mind) by performing the prescribed duty without any materialistic desire. As we perform the duties prescribed by Shree Shree Thakur we should not deviate from the truth by anticipating any specific result or reward. We should religiously perform our duties for His satisfaction, and that way we can remain free from bondage. When the duties are performed without any materialistic desire it becomes devotional service. By performing that devotional service one expands his own self and that leads him or her on the path of spiritual realization. We should act very diligently under the direct guidance of Shree Shree Thakur to fulfill His desire. This practice will not only save us from the reaction of work, but also gradually elevate us in the transcendental loving service of Thakur. One who does not have any attachment for the result but acts on behalf of the absolute can engage himself in all kinds of activities, but is completely nonattached. Thakur has asked us not to teach or advise anyone what is good or bad unless we have implemented it in our own lives. He has asked us to share our feelings through bhaba-binimaya (exchange of our spiritual feelings) among us so that we all can benefit from each others experience and knowledge. Each of us has a great responsibility to others; therefore we should be very conversant with Thakur’s teachings and spiritual codes. We should not only try to acquire the knowledge that is required to fulfill His wish, we should also realize the eternal feeling and emotion when we carry out His instructions. Shree Shree Thakur has asked us to teach ourselves the ideals (mata) of Acharya Shankara by acquiring proper knowledge and the ideals (patha) of Mahaprabhu Gouranga Dev by performing every action with utmost love and devotion. After getting shelter at the lotus feet of Shree Shree Thakur, I have been greatly influenced by Thakur’s teachings. Even though I have not been able to implement his instructions into my household life upto His satisfaction, I feel extremely fortunate to have his guidance and inspiration in my life. He is there with all of us within the Nigama family and outside whether we can feel his presence or not. Life means a lot more when we look beyond the materialistic boundary and our own self and our immediate families. It gives me a huge sense of security knowing that Thakur is there always with us and will always be there with us in this life and life beyond. In Bhagavat Gita, Lord Shree Krishna has said, tasmadasaktah satatam karyam karma samachar asakto hyacharan karma paramapnoti purusah - Srimad Bhagavat Gita 3/19 (Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme.) Shree Shree Thakura Charanashrita Prabhakar Bai America Saraswata Sangha

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jÊM `ÐBaÐe `earàÑ ÒjÐ`Ð_ ÒkDRÞ ÒjaÐ Ð dÐkÐLÊ jÊM `ÐBa, jé[ÓÉÊrà bÐaÒe [Ð'e ÒjaÐ LeÞaÐ `ÐBÜ [Êce BoÐ Òka Ð Ò[Òa HB ÒjaÐ LeÞaÐe BoÐ @«ee @«ÓyfeÊ D[ç\ú[ ÒkaÐ AahÔL Ð _ ÒkÒm ÒjaÐ _ ÒkÐB [ÐkÐ "LÐdàÔ' aÐ "]ЯÞ[é'Òe eË`ЫeÞ[ ÒkÐBdÐH Ð ]ÊBVÞdÐL aÞi¯ yËf[Ó HLÐbfÞ mÐNÞÒm c^Ô Db¯*e cËf D`Ð]Ð_ jcÐ_ _ÊÒkÜ Ð ÒjaÐ cËfÒe jÊM `ÐBaÐ J [ÔÐN cÒ_ÐbÐa ekÞ\úaÐeÊ HkÐ ÒjaL aÐ ÒjaÞLÐ*Ê A_t Ò]B\ÐH Ð jéÐcÑ aÐ `eÞaÐe `eÞS_*Ê bNa[ç sÐ_Òe @\àÐ[ç [Ð* c^ÔÒe hÍÑhÍÑWÐLÊe*Ê Ò]Mú ÒjaÐ LeÞNÒm [ÐkÐ hÍÑhÍÑWÐLÊe* ÒjaÐÒe kÞÜ eË`ЫeÞ[ ÒkÐB\ÐH Ð H jcéuÒe hÍÑhÍÑWÐLÊe LkÞR«Þ, ""jéÐcÑ kÞÜ _ÐeÑcÐ_*e NÊeÊ Ð LЯcÒ_ÐaÐLÔÒe [Ð*eÞ AÒ]h `Ðf_ J ÒjaÐ kÞÜ _ÐeÑcÐ_*e `ec ^cà Ð'' HB ÒjaÐLÊ kÞÜ bÞrÞ LeÞ @kÕ[ée jÕ`ÍjÐeZÒe jÐ^ÐeZ ecZÑ[é eË`ЫeÞ[ ÒkÐB\ÐH S__Ñ[é J SN³__Ñ[éÒe Ð _ÞSe lÊ]Í `eÞaÐe J `eÞS_*Ê jÊM `ÐB [Ð* ÒjaÐ LeÞaÐe N¨Ñ jÕ`ÍjÐeÞ[ ÒkÐBdÐH SÑaSN[LÊ jÊM `ÐB ÒjaÐ LeÞaÐÒe aÐ bNa[Ñ[éÒe Ð (bNaÐ_ kÞÜ SN[e Òhͺ ÒjaL Ð) HkÐLÊ kÞÜ mlÔ LeÞ hÍÑhÍÑWÐLÊe LkÞR«Þ, ""cÐ' ! HkÞ jÕjÐe ÒbÐNaÞfÐje yÐ_ _ÊÒkÜ, HkÐ Òd Lcàe Òl[Í ! Lcà `ÍbÐaÒe `eLÐfe da_ÞLÐ DÒrÐf_ LeÞaÐLÊ Òka Ð ÒbÐNÒe [ÐkÐ AkÊeÞ ScÐV aÐuÞÒkÐB `\ ÒeÐ^ LeÞa Ð Ò[ZÊ LkÊRÞ, _ÞSe Ò]k-`ÍÐZ bÊmÞdÐB `eÒjaÐÒe _ÞSe @ªÞ[é bÊmÐB ]Þ@ Ð *** cÊÜ Òd [ÊcLÊ ÒcÐe A_tc¯Ñ cÐ' eË`Òe N÷ÒkÜ - SN³__Ñ eË`Òe SN[Òe `Í[ÞºÞ[Ð Ò]MúaÐLÊ N÷ÒkÜ Ð Ò[Ðe jÐLÐe cËràÞÒe ÒcÐe aÞhéeË`Ð _ÞeÐLÐeÐ cÐ'LÊ Ò]Mú ÒcÐe NÊeÊNÞeÞe jÐ\àL[Ð LeÞaÞ Ð ecZÑ kó]¯ LÐcNuhË_Ô cÐ' `eÞ `aÞ[Í J Ò`Íc`ËÀà ÒkÒm kÞÜ ÒjkÞ kó]¯Òe SN³__Ñ*e AÒah ÒkÐB\ÐH Ð cÐ', ±Ñ J TÞ@ ckÐcЯÐ*e kÞÜ bÞ_ð bÞ_ð bÐae aÞLÐh HaÕ SN³_Ñ[éÒe ecZÑ-SÑa_e `ËÀà[é H L\Ð bÊmÞdÐ@ _ÐkÞÜ Ð'' (hÍÑhÍÑWÐLÊe* QÞWÞ, 3¯ M¨ , QÞWÞ _cée 24)

S__Ñ bÐaÒe SÑaSN[LÊ jÊM`ÐB ÒjaÐLeÞaÐe cËfc§ J [ÐkÐe $f jéeË` QÞre jÕ`ÍjÐeZÒe Ò]aÑbÐae `Í[޺РÒkDRÞ hÍÑhÍÑWÐLÊe*e _ÐeÑjcÐSLÊ HL dÊNЫLÐeÑ jÐ^_`xÐe `Í]hà_ Ð hÍÑhÍÑWÐLÊe*Ê ÒdÐNhÞlÐ `Í]Ð_ LeÞ ÒmÐLÐf¯LÊ Ò`ÍeZ LeÞaÐ `ËaàeÊ bÐe[ѯ _ÐeÑe A^ÔÐcúÞL[Ðe `Ê_eÊ[ç\Ð_ jÕauÒe jÊN÷B Ò]B ckÐcúÐ jÊÒceÊ]Ðj LkÞ\úÒm, "AdàÔmf_Ð ASÞ _ÞSe aÐÒj, ]ÐjÑ bÐÒa MVB `ËÀàe AÒh, @`ËÀà _ÊÒkÜ H [Ð'e heÑe, Òj `ËÀàÊ SÐ[ `ËÀà [Ð'e heÑe Ð' _ÐeÑ c^Ô ÒjkÞ `ËÀà `eÕaÍkê* @Õh HaÕ `ÊZÞ ÒjB `ËÀà[éÒe `Í[ÞºÞ[ ÒkaÐ`ÐBÜ [Ð'e c^Ô jÐ^_Ðe AahÔL[Ð ekÞRÞ, Ò[Òa Òj jÐ^_Ð ÒkDRÞ jÊM`ÐBaÐe jÐ^_Ð J SÑaSN[e ÒjaÐ Ð ]ÐjÑbÐa Ò_B jcª* `Í[Þ _ÞSe ]ЯÞ[é _ÞaàÐk LeÞaÐ J cÐ[óbÐa Ò_B jcª*e ÒjaÐ LeÞaÐ, HB ]ÊBVÞ c^ÔÒe ÒdDÜ jËlê `Ð\àLÔ 41

@RÞ, [ÐkÐ ÒkDRÞ _ÞS bÐa_Ðe `eÞarà_ Ð _ÐeÑ ]ÐjÑ _ÊÒkÜ, Òj ÒjaÞLÐ Ð _ÐeÑe cÐ_jÞL QÞ«Ð^ÐeÐ, aórÞ, LÐdàÔ^ÐeÐ, ]ó½Þb=Ñ A]Þ Òd`eÞ jé[§, [Ð' `ÐBÜ A^ÔÐcúÞL jÐ^_ÐÒe c^Ô ÒjkÞ`eÞ jéÐ[§Ôe AahÔL[Ð ekÞRÞ HaÕ ÒjB jéÐ[§ÔLÊ kÞÜ hÍÑhÍÑWÐLÊe cdàÔÐ]Ð `Í]Ð_ LeÞ\úÒm Ð ÒdDÜ jc¯Òe _ÐeÑhÞlÐe c^Ô `ÍQf_ _ \úmÐ, ÒjÒ[ÒaÒf cÐ'cÐ_*Ê jé[§ bÐaÒe j®Þf_ÑÒe @^ÞÒah_ LeÞaÐ `ÐBÜ @_Êc[Þ Ò]B Òj _ÐeÑSÐ[Þe jéÐ[§ÔLÊ HL _Ë[_ ]ÞNç]hà_ Ò]B\úÒm Ð MÊaç jef bÐaÒe cÐ'cÐ_* LràaÔ aÞi¯Òe Òj LkÞR«Þ, ""aÒjú ! `Ê[ÍL_ÔÐcÐ_*Ê bNa[ç sÐ_Òe jÊM `ÐB ÒjcÐ_* d_ú _Þ@ Ð NÊeÊS_cÐ_*e @aÐ^Ô kÊ@ _ÐkÞÜ Ð d\ÐjÐ^Ô ]Ñ_]ÊÓMÑcÐ_*e D`LÐe Le Ð ÒLÒaÒkÒm AN÷e mÕO_ Le _ÐkÞÜ Ð cÐ' [ÊÒc aÐkÔ aÞi¯eÊ jÊM AhÐ [ÔÐN LeÞ @«ee @«e[c `ÍÒ]hÒe aÊXÞdÐB ÒcÐÒ[ ÒMÐSÞÒm Ò]Múa cÊÜ SN³__Ñ*Ê ÒLÐfÒe ^eÞ [Êc kó]¯ `ËÀà LeÞ ajÞekÞRÞ Ð''

HB ÒjaÐ LeÞaÐ bÞ[Òe Òd`eÞ Aj¦Þ _ AÒj HaÕ ÒjaÐ Òd`eÞ bNa[çcÊMÑ kÊH Òj\ú`ÐBÜ Òj j[Là LeÞÒ]BR«Þ Ð [Ð*e SÒ_ßLÐ hÞiÔÐ* _ÞLVLÊ ÒmMúR«Þ - ""cÐ ! [Êce `[Í `ÐB `ec `ÍÑ[ÞmÐb LmÞ Ð LÐkÐeÞ bmct L\ÐÒe LÐ_ ]Þ@ _ÐkÞÜ Ð jÐÕjÐeÞL AaÞf[ÐÒe ÒahÑ cÞhÞdÐ@ _ÐkÞÜ Ð A`ZÐ bÐaÒe A`ZÐ c_Òe ekÞaÐLÊ ÒQ½Ð Le Ð ÒLkÞ LÐkÐeÞ _ÊÒkÜ, HLÐ AjÞR, HLÐ N÷mÞdÞaÐLÊ Òka, H L\Ð jaà]Ð jêeZ eMúa Ð `Ð\àÞa aªÊe Aj¦ÞÒe ÒcÐkNͪ kÊ@ _ÐkÞÜ Ð jÕ`] aÞ`]Òe, ÒeÐNÒe ÒhÐLÒe, jÊM-]ÊÓMÒe jaàÐayÐÒe jcbÐaÒe ekÞ bNaÐ_*e _Ðc Ò_a Ð heZÐN[ bÐaÒe bNaÐ_*WÐÒe Acújc`àZ LeÞaÐLÊ @bÔÐj LeÞa Ð jaÊ jc¯Òe [Ð*e S¯NÐ_ LeÞa, [Ð*e NÊZNÐ_ LeÞa Ð [Ð* @Ò`lÐ A`ZÐe AD ÒLkÞ _ÐkÐ«Þ Ð [Ð* `eÞ Òjðk, ]¯Ð AD LÐkÐeÞ _ÐkÞÜ, [Ð* `eÞ [ÊcLÊ ÒLkÞ bm `ÐA«Þ _ÐkÞÜ Ð `Þ[Ð-cÐ[Ð* Òjðk, jéÐcÑ* Ò`Íc HLcÐ[Í [Ð*eÞ Òjðk Ò`Íce LZÐ Ð jÊ[eÐÕ [Ð*Ê bÊmÞ `Ð\àÞa bÐaÒe cÊ‘ kÊ@ _ÐkÞÜ Ð jéÐcÑ`Ê[Í* ÒjaÐ c^Ô [Ð*eÞ ÒjaÐ sÐ_Òe LeÞa Ð LÐkÐeÞLÊ ÒkÒm kÞÕjÐ, _ÞtÐ, OóZÐ LeÞa _ÐkÞÜ Ð jaÊ Òd [Ð*eÞ aÞLÐh Ð Òj jaÊe jLf - jLfe jaÊ, H L\Ð aÞhéÐj Le Ð Ò[Òa dÐB ]ÞÒ_ [Ð* Ò`Íce @^úLÐeÞZÑ ÒkÐB _ÐeÑS_ê jÐ\àL LeÞ`ÐeÞa Ð'' (hÍÑhÍÑWÐLÊe* QÞWÞ, 3¯ M¨ , QÞWÞ _cée 22)

cÐ'cÐ_*Ê @_Ô ÒLßÐZjÞ jÐ^_ bS_ _ Ò]B ÒLaf NÊeÊ_Ðc S` LeÞaÐLÊ Òj _ÞÒ~àh Ò]B Òj LkÞR«Þ, ""cÐ' [ÊccÐ_*e jÐ^_ bS_e jc¯ @Á Ð jÊ[eÐÕ jaà]Ð NÊeÊ_Ðc S` LeÞaÐLÊ @bÔÐj LeÞa Ð'' `Ê_¾ - ""[ÊÒc c_`ÍÐZ `aÞ[Í LeÞ hÍÑjnÞ]Ð_t bNaÐ_* _Ðc eË` QÞ«Ð Le J cÊMÒe [Ð*e S¯ DnÐeZ Le Ð ÒdÒ[ `eÞcÐZÒe QÞr hÊwbÐa ^ÐeZ LeÞa, ÒjÒ[ `eÞcÐZÒe [ÊÒc _Þcàf jÊM @_Êba LeÞa Ð ÒjÒ[ÒaÒf aÐkÞÔL jÊM]ÊÓMÒe LÞcéÐ ÒmÐL* L\ÐÒe @hÐ«Þ ÒbÐN LeÞaÐLÊ `XÞa _ÐkÞÜ Ð HkÐ aÔ[Ñ[ hЫÞmÐbe @_Ô `xÐ _ÐkÞÜ Ð'' cÐ'cÐÒ_ jé^càÐQeZ `Ðf_ `ËaàL hÍÑhÍÑWÐLÊe*e HkÞjaÊ D`Ò]hLÊ SÑa_Òe eË`ЯÞ[ LeÞ`ÐeÞÒm ÒjcÐ_*e SÑa_ jÐ\àL Òka Ð

hÍÑhÍÑWÐLÊe _ÞNcÐ_t Ò]a*e bÐe[ѯ _ÐeÑjcÐSLÊ HB @`Ëaà jÐ^_ `xÐe `Í]hà_ HL dÊNЫLÐeÑ aÐràÐ ak_ LÒe Ð [Ð* hÍÑQeZÒe H[ÞLÞ `ÍÐ\à_Ð, Òj Òd`eÞ AcLÊ [Ð* cÒ_Ðc[ ÒjaÞLÐ LeÞ NYÞ_Þ@«Ê Ð (D`Ò]hÐafÑNÊXÞL hÍÑhÍÑWÐLÊe* QÞWÞ, 3¯ M¨ J cÐ'cÐ_* `eÞQ¯ `[ÍeÊ _ÞAdÐBRÞ) hÍÑhÍÑWÐLÊe QeZÐhÍÞ[Ð _ÞÒa]Þ[Ð _ЯL New Jersey HLÐcÍ LÊcÐeÑ jÕO

[ÊÒccÐÒ_ ÒcÐe `ÍÐZ[ÊmÔ Òjðke `Ð[Í Ð hÞiÔ LeÞaÐ j]çNÊeÊ* aÔajЯ _ÊÒkÜ - `ÍÐZe Ò`ÍeZÐ Ð hÞiÔ ]ó]¯Òe hÍÑbNaÐ_* aÞLÐh Ò]MúaÐ AhÐÒe kÞÜ NÊeÊÒ]a hÞiÔe bÐe NÍkZ Le«Þ Ð - hÍÑhÍÑWÐLÊe* QÞWÞ (3/84)

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2008 Sammilani Venue – Burnsville

Introduction: With grace of Shree Shree Thakur Maharaj, the members of America Saraswata Sangha have been celebrating the annual sammilani from 2002. The first two sammilanis were held at Gyan Diwedi bhai’s residence. As the member count started to grow, the sammilani venue was changed to Charlotte, NC in 2004, and was held at Hindu temple for three consecutive years. Due to logistics difficulties at the temple, it wasn’t feasible to accommodate all Bhaktas at the temple. So, most of the bhaktas agreed to search for a place that would allow everyone to stay close by and enjoy the Sammilani. With lots of research on the internet and discussion with different organizations, we discovered “High Pastures Christian retreat center”, located at Burnsville town.

Burnsville is a place to enjoy natural beauty and a taste of well preserved mountain life. High Pastures offers group/individual who wishes to take the time from the hectic pace of everyday life to grow closer to nature and God. High Pastures is truly a place of sanctuary for the soul.

2007 Sammilani was the first non-Christian event held at this center and with an approval of their board of directors.

Geographical Details: High Pastures Christian Retreat & Conference Center 290 King's Highway George's Fork Road Burnsville, NC 28714 www.highpastures.org

1) It is located 136 miles (219km) from Charlotte and 38 miles (62km) from Ashville. 2) Charlotte and Ashville are the two nearest airports. 3) The Burnsville city comes under Yancey county 4) The community was named for Otway Burns, privateer. 5) The latitude of Burnsville is 35.917N. The longitude is -82.301W 6) The elevation is 2,822 feet. 7) The city population is 1,623

High Pastures’ History: "A Place to Meet God" is all about High Pastures.

In 1958, Elizabeth Motsinger (Betty), seeking a hideaway in which to seek God found this place. She had been struggling for years to know if God actually exists, and, if so, whether He could be known. Betty attended spiritual retreat Camp farthest out at Kanuga Conference Center, outside of Hendersonville, NC where she received the Lord Jesus as the living Lord and Savior.

After making her 700 acre acquisition of the current High Pastures property, Betty moved into the small four-room shack at the lower end of the property. The snow blew in between the siding on cold, windy winter days and nights, but the time seemed like a "honeymoon" in her newly found relationship with Jesus. Having been touched so powerfully by the Spirit of God, she dedicated her all to Him, yielding herself to be His handmaiden. Her resources and her newly purchased property were joyfully surrendered to honor and glorify the Lord Jesus for His highest purposes. In her heart of hearts Betty committed her life to obedience to His direction and plan. And so High Pastures was born. As it emerged, God established it as a place where "His sheep" could be fed, find refuge and refreshing, be equipped and strengthened for service and anointed for ministry. 53

Soon after Betty moved into her house in 1960 she began receiving visitors sent by the Father. Small groups began to come for weekends and Betty was hard pressed to provide for their care. She says she didn't "found" High Pastures. The Lord sent the people and all she could do was try to cope with that He was doing.

As the number of guests outgrew the capacity of her house, Betty built more buildings. By 1968 her home was surrounded by a log cabin, a guest house, a two-bedroom cottage and a small hut. She could go no further without help, so High Pastures was incorporated and a Board of Directors was elected. As groups, families, couples, individuals and people from many Christian ministries were using the facilities and resources, the need for additional lodging and food services buildings became apparent. In 1970, the dormitory, upper residence and dining hall were built. The prayer tower was built in 1975 – a unique structure for prayer and meditation.

In 1992, construction was begun on Laurel Lodge conference building which was opened in the spring of 1993. The Dining Hall was expanded in 1995.

Betty retired from actively managing High Pastures in 1989 and passed into His presence October 19, 2002. As she had dedicated High Pastures to honor and glorify the Lord Jesus Christ for His highest purposes, she assured its continuance by basically leaving her entire estate (including the beautiful seven hundred thirty-two acres property) to the organization thereby endowing the work God had called her to do even after she was gone to be with Him.

The buildings, the landscaping and trails, the food and other support services, the staff and Board of Directors are all for the purpose of glorifying God, for providing a place for His Word to be proclaimed, for providing training and outreach into all the world to further the good news of Jesus Christ. Those were Betty’s goals and purposes then and are the goals and purposes of High Pastures today and in the days to come.

"It is our prayer that everyone who comes to this mountain will have a meeting with God." This is the motto of High Pastures.

Special Attraction: Burnsville is surrounded by beautiful vistas of Mt. Mitchell and 18 additional peaks within Yancey County that exceed 6300 feet. There are also over 100 miles of hiking trails and plenty of back roads to explore by bicycle, motorcycle or car.

Burnsville is fast becoming the destination of choice for that Blue Ridge Mountain vacation that is really is a vacation! Nearby attractions include Asheville's Biltmore House, Grandfather Mountain, and Wolf Laurel Ski Resort all of which are less than an hour's drive.

Note: The above information was collected from the following websites and edited as appropriate. 1) http://www.highpastures.org 2) http://www.burnsville-nc.com/ 3) http://www.yanceychamber.com/about.php

Shri Shri Thakur Charanashrita Ashwini Nayak America Saraswata Sangha

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56

Sri Sri Thakur in my daily life

I live in England, United Kingdom with my family. I left India for the first time in 1999 and after several house moves; we are now staying in this house in Bolton (a small town in the Northwest of England) for the last four years. I know Thakur from my childhood from my parents. I am a member of the Cuttack Saraswata Sangha and also attend the America Saraswata Sangha sessions regularly.

As sanghasebi, we have duties towards establishing the sanghasakti, build up a good moral character, lead an ideal household life and also help others around us. I personally think the most important characteristic of a good Sebaka is building up a good character to make him or her a real human being. In order to achieve that, Sangha has given us the dashabidha niyama (Ten Commandments). I am always keen to follow them and would like to share my thoughts and experiences out of my daily life.

Gruhasana When I first came to UK, I only had a 6” x 4” size photograph of Sri Sri Thakur, which I used to keep on a bookshelf in the study room. Then as time went by and we had more space, I got more organised. Now we have a separate room for Sri Sri Thakur. Thakur’s bigraha is centrally placed in that room. I have all the basic puja items, most of which are collected from Orissa. Besides I have got most of the commonly read books published by Nilachala Saraswata Sangha including the recent Sangha Sebaka issues.

Getting up in the morning Ideally the ‘bramhamuhurta’ should be the time to leave the bed. Practically it has never been possible to reach that target, although I am keen to achieve it. However, I try and keep a fixed time (5:30 am) to get up from the bed. After finishing the morning routine, I do the nityapuja and swadhyaya. I read the parichaya patra and a page each from the nirajana, nigama upadesha and the gurugita books. These books give me a direction and good thought to start the new day. I leave for work between 7:30 – 7:45 am.

Evening I start the evening puja around 7:00 pm with meditation followed by arati, strotra bandana, book reading (recent Sangha Sebaka) and two slokas of the Srimadbhagbad gita. My husband and daughter join me in the evening puja. On weekends, we spend more time in book reading and knowing more about Thakur. I try and translate interesting stories for my daughter as she is not very fluent in Oriya.

Food From the beginning, I was vegetarian on Sundays, Mondays, Thursdays and ekadashis. Recently, I have added more days including purnimas, amabasyas and sankrantis. When we are outside the house, sometimes it gets difficult to find vegetarian food. I get round it by carrying food on those days. On special puja days, I cook and offer bhoga to Thakur.

Sangha puja I was introduced to the America Saraswata Sangha (known as ‘America Pathachakra’ then) in 2002. From then, I have regularly attended the Sunday sessions of the America Saraswata Sangha. With the grace of Thakur, I try to perform the seba allotted to me properly. We are now so much used to the Sunday puja over telephone that it is impossible to imagine the geographical distance between us. I feel myself to be specially privileged as I am not in America, but still can take part. That shows how strong and widely spread Thakura’s powers are! 57

The Sangha sessions are very useful for exchanging our views and listen to other bhaktas. Now-a-days often we are able to listen to bhakta bhais from Orissa. My daughter also joins in the Young Aspirants’ sessions and actively takes part in all seba given to her. She is very enthusiastic to learn more about Thakur.

Adarsha Gruhastha Jibana This is one of the main founding principles of Thakur while creating the Nilachala Saraswata Sangha. Thakur has very systematically laid out the ways to lead an ideal household life. As I have grown older and have become more familiar with Thakur’s teachings, it seems that we ourselves cannot just become a perfect adarsha gruhastha without His wish and blessings. Therefore, the best way to get there is through surrendering our personal desire, ego and self-centred plans. I would like to pray Thakur everyday for his kindness and guidance to lead us through the right path in order to have ‘benefit for all (samasti hita)’ through ‘individual (byasti) sadhana’.

Dinalipi I keep a daily written record (dinalipi) of spiritual activities in the given format and submit it to the Cuttack Sakha Sangha while renewing my parichaya patra. I am still trying to improve my scores in the dinalipi as there are lapses sometimes.

Sammilani In the past, I have joined pradeshika bhakta sammilani in Orissa. I have not attended any after leaving India. This is probably my greatest wish at the moment, but all depends on Thakura’s wishes and grace.

Thakur’s blessings are with us Although it seems that leading a spiritually driven life on Hindu principles is not possible in the materialistic Western world, it is amazing to see how a divine help is always there if you have tried for it. At least in my life, I have felt this so many times. Whenever I have started something good, it has automatically grown bigger and better, due to Thakur's grace.

Three years ago, we went through a very difficult time while looking after our seriously ill baby son. He was born with a heart and lungs defect which was beyond surgical repair. Just by carrying on a daily life dedicated to Thakur, we got tremendous mental and physical strength to cross that 11 month long gruelling journey. Looking back, I cannot even realise what kept us together? What gave me power to be at the hospital bedside for long shifts? Who gave the enormous degree of understanding to our nine year old daughter to cope with all that? I don’t have answers. Yet I know who was behind us. During that hard time I have always found help from Thakur whenever and wherever I needed it. And I think I have actually seen Thakur in the people around us. After that phase in my life I feel an even stronger connection between me and Thakur.

I remember, Thakur has said – ‘you walk a foot towards me, and I will come a lot closer to you’. He is there, waiting to guide us in the right path leading up to Him. The first step comes with accepting Thakur as owner of our house and all of us in the family working as His sebakas/sebikas.

Sarbe bhabantu sukhinah Sarbe santu niramayah Sabre bhadrani pashyantu Ma kaschitdukhabhag bhabet - Rukveda

Sri Sri Thakuracharanashritaa Lipsita Patnaik Bolton, UK Cuttack Saraswata Sangha 58

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`ËaàÐkð @^ÞÒah_Òe A]hà Nóky SÑa_ jÕ`LàÒe AÒmÐQ_Ð ÒkÐB\ÞmÐ Ð c^ÔÐkð `ÍjÐ] NÍkZ LeÞ AÒc ekÞaÐ yÐ_LÊ aÞhÍÐc LeÞaÐLÊ NmÊ Ð Òj]Þ_ jLÐfÊ VÞÒL ÒLÐkmÞA `ÐN LeÞ\ÞmÐ Ð @`eÐkðÒe kWÐ[ç LfÐ ÒcO ÒOÐVÞ AjÞmÐ Ð jcÒª aiàÐ Òka bÐaÞ aÔª ÒkÐB WÐLÊe*Ê SZÐB "S¯NÊeÊÊ' _Ðc Ò_aÐLÊ mÐNÞÒm Ð j®Þf_Ñ AM`ÐM @qfÒe TX aiàÐ ÒkÐB\ÞÒm c^Ô WÐLÊe* Ló`ÐeÊ j®Þf_Ñ yfÒe AD aiàÐ ÒkmÐ _ÐkÞÜ Ð @`eÐkð @^ÞÒah_Òe c^Ô A]hà Nóky SÑa_ NW_ D`Òe AÒmÐQ_Ð ÒkmÐ Ð HkÐ`Òe juÔÐe[Þ J ÒªÐ[Í at_Ð ÒkmÐ Ð eÐ[ÞÒe c^Ô A]hà Nóky SÑa_ NW_ aÞi¯Òe AÒmÐQ_Ð ÒkmÐ Ð Ac Oe bÐB AÒmÐQ_ÐÒe @Õh NÍkZ LeÞ LÞRÞ LkÞ\úÒm Ð eÐ[ÍÞ `ÍjÐ] NÍkZ LeÞ AÒc aÞhÍÐc NÍkZ LeÞaÐLÊ AjÞmÊ Ð cÐ'cÐ_* ekÞaÐ OÒe cÊÜ, ÒcÐ ÒaÐD J AD QÐeÞ SZ cÐ' ekÊ\ÞmÊ Ð cÐ'cÐÒ_ jcÒª HÒ[ Òjðk, A]e LeÊ\ÞÒm Òd akÊ[ bm mÐNÊ\ÞmÐ Ð jaÊ]Þ_ eÐ[ÞÒe kj, cSÐ, WÐLÊe* L\Ð jaÊ N`Þ ÒXeÞÒe ÒhÐD\ÞmÊ Ð

j®Þf_Ñe ]Þé[ѯ ]Þ_ ÒbÐe 4VÐeÊ DWÞ _Þ[ÔLcà jÐeÞ c¨`Òe `kqÞmÊ Ð `ÐÍ[Ó c=f Ae[Þ, ÒªÐ[Í at_Ð J `ÍÐ\à_Ð jbÐÒe ÒdÐNÒ]mÊ Ð WÐLÊe*Ê `ÍZÐc LeÞ aÐmÔ`ÍjÐ] NÍkZ LeÞaÐLÊ NmÊ Ð `ËaàÐkð @^ÞÒah_Òe jÕOh¦Þe `Í[޺РD`Òe AÒmÐQ_Ð ÒkmÐ Ð AÒc c^ÔÐkð `ÍjÐ] NÍkZ LeÞ aÞhÍÐc Ò_aÐLÊ NmÊ Ð @`eÐkð @^ÞÒah_Òe bÐa 59 aÞ_Þc¯ ÒkÐB\ÞmÐ Ð [Ð`Òe juÔÐe[Þ J ÒªÐ[Í at_Ð ÒkmÐ Ð Òj]Þ_ juÔÐ 8VÐÒe A_t jbÐ @_ʺÞ[ ÒkÐB\ÞmÐ Ð Ò[ZÊ eÐ[ÍÞ`ÍjÐ] hÑOÍ `eÞÒaiZ LeÐ dÐB\ÞmÐ Ð A_t jbÐ `ÐBÜ jbÐ c¨`Òe akÊ[ bÞX ÒkÐB\ÞmÐ Ð A_t jbÐ `ÍЯ eÐ[Þ 12VÐ `dàÔ« QÐmÞ\ÞmÐ Ð

j®Þf_Ñ [ó[ѯ ]Þ_ AÒc jLÐf 5.30Òe jbÐc¨`Òe D`yÞ[ ÒkmÊ Ð `ÍbÐ[Ñ Ae[Þ, ÒªÐ[Í at_Ð J `ÍÐ\à_Ð jbÐÒe ÒdÐNÒ]mÊ Ð aÐmÔ`ÍjÐ] NÍkZ LeÞ cÐ'cÐÒ_ ckÞfÐ jbÐ `ÐBÜ jbÐc¨`LÊ AjÞÒm Ð ckÞfÐ jbÐÒe cÐ'cÐ_*e SÐZÞaÐe akÊ D`ÐÒ]¯ aÞi¯ AÒmÐQ_Ð ÒkmÐ Ð _ÞcÐ`XÐ jÕOe SÒZ cÐ' [Ð*e yËf @_ÊbË[ÞÒe WÐLÊe LÞ`eÞ [Ð*Ê có[ÔÊcÊMeÊ elÐ LeÞ\ÞÒm Òj aÞi¯Òe LkÞÒm Ð ckÞfÐ jbÐ `Òe hÍÑhÍÑWÐLÊe*Ê `ÍZÐc LeÞ AÒc c^ÔÐkð `ÍjÐ] NÍkZ LeÞaÐLÊ NmÊ Ð @`eÐkðÒe jÐ^ÐeZ jbÐ Aec÷ ÒkmÐ Ð NS`[Þ ckÐeÐSÐ hÍÑ ]ÞaÔjÞÕk Ò]a jbÐ`[Þ Aj_ @f*ó[ LeÞ jÐ^ÐeZ jbÐ `eÞQÐf_Ð LeÞ\ÞÒm Ð jÐ^ÐeZ jbÐ juÔÐ 7.30 `dàÔ« QÐmÞ\úmÐ Ð HkÐ`Òe juÔÐe[Þ J ÒªÐ[Í at_Ð A]Þ ÒkmÐ Ð b¦cÐÒ_ eÐ[ÍÞ`ÍjÐ] NÍkZ LeÞjÐeÞaÐ `Òe eÐ[Þ 10VÐÒe aÞ]Я jbÐ Aec÷ ÒkmÐ Ð aÞ]Я jbÐ `ÍЯ eÐ[Þ 2VÐÒe Òhi ÒkÐB\úmÐ Ð

HkÞ`eÞ j®Þf_Ñ [Þ_Þ ]Þ_ LÞ`eÞ LVÞNmÐ SZÐ `XÞmÐ _ÐkÞÜ Ð AÒc jLÐfÊ SÞ_Þi jSÐXÞ Ò$eÞaÐLÊ aÐkÐeÞmÊ Ð cÐ' bÐBcÐ_*WÐeÊ aÞ]Я Ò_B _ÞcÐ`XÐ Aj_ ctÞe ]hà_ LeÞaÐLÊ dÐB\ÞmÊ Ð hÍÑhÍÑWÐLÊe* Ló`ÐeÊ H aià j®Þf_Ñ Ò]MÐ jkÞ[ aÐ=ÐÒmÐeç jÕO `ËSÐ, jê ó[Þ ctÞeÒe `ÊeÑ hÐMÐ jÕOe jÕO`ËSÐÒe c^Ô ÒdÐN Ò]B`ÐeÞ\ÞmÊ Ð hÍÑhÍÑWÐLÊe j®Þf_Ñ yfeÊ _ÑfÐQf LÊVÑe `Í[ÔÐarà_ LeÞaÐ jc¯Òe bÊaÒ_hée b¦cÐ_* Nóke @bÔ\à_Ð `ËSÐ, HLÐcÍ jÐejé[ jÕO J j[çhÞlÐ ctÞe @bÔ\à_Ð `ËSÐÒe ÒdÐN Ò]B\ÞmÊ Ð hÍÑhÍÑWÐLÊe* aÞbÞ_ð `ËSÐÒe ÒdÐN Ò]B H\e bÐe[Òe RÊVÞ jc¯ LÞ`eÞ jeÞNmÐ SZÐ`XÞmÐ _ÐkÞÜ Ð

ÒRÐV ÒafÊ `Í[Þaià j®Þf_Ñ dÐB @bÔÐjÒe `eÞZ[ ÒkÐBdÐB\ÞaÐeÊ, j®Þf_Ñ jc¯ ÒkÒm WÐLÊe*e hÊbÐNc_, j®Þf_Ñ `ËSÐ, `Í[ÔÐarà_ jaÊ AMÞ ANÒe _ÐQÞ DÒW Ð cÒ_ kÊH dÐB j®Þf_Ñ Ò]MÞ Aj«Þ Ð LÞ«Ê HÒ[ ]ËeÒe ekÊ\ÞaÐeÊ `Í[Þaià dÞaÐ jc÷a ÒkD_ÐkÞÜ Ð [\Ð`Þ WÐLÊe AcLÊ AÒceÞLÐeÊ dÐB ]ÊB \e `ÍÐÒ]hÞL b¦ j®Þf_Ñ Ò]MÞaÐe jÊÒdÐN Ò]BR«Þ Ð HkÞ Lcà ÒLÐfÐkf SÑa_Òe j®Þf_Ñ jc¯Òe ÒdDÜ _Þcàf A_t cÞfÞ\ÐH, [ÐkÐ jaÊ]Þ_ `ÐBÜ cÒ_ ekÞdÐH Ð AD c_ TÊeÞ kÊH Òd `ÊZÞ j®Þf_Ñ dÐB HcÞ[Þ ÒLÒ[ A_t LeÞ Aj«Þ Ð Ò[ZÊ hÍÑhÍÑWÐLÊe*e hÍÑQeZÒe H[ÞLÞ `ÍÐ\à_Ð Òd Òj baÞiÔ[Òe AcLÊ HkÞ`eÞ j®Þf_ÑÒe ÒdÐNÒ]aÐe jÊÒdÐN, jÊaÞ^Ð `Í]Ð_ LeÊ\Ð«Ê Ð

hÍÑhÍÑWÐLÊe QeZÐhÍÞ[Ð hÍÑc[Ñ `]êNuÐ jÐkÊ AÒceÞLÐ jÐejé[ jÕO

Sons! Once I have accepted someone as my disciple, can I abandon him? You are not my disciple only for this life. Our relationship was established since your first birth. Birth after birth you have neglected your own salvation and accompanied me to serve and help me. You will learn everything when time comes. --Sri Sri Thakur

60

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@_ÊbË[Þ (1) - ÒcÐ SÑa_Òe hÍÑhÍÑWÐLÊe cÊÜ `ÞmÐ]Þ_eÊ hÍÑhÍÑWÐLÊe*Ê SÐZÞ _ \ÞmÞ Ð LÐeZ Ac `eÞaÐee ÒLkÞ hÍÑhÍÑWÐLÊe* bÐa^ÐeÐ jkÞ[ `eÞQÞ[ _ \ÞÒm Ð LÞ«Ê ÒcÐ ÒSÒSaÐ`Ð `ec Òaß»a \ÞÒm Ð Ac OÒe SN_ðÐ\ WÐLÊe* ctÞe @RÞ Ð SN_ðÐ\* cËrÞà ÒjWÐÒe `ËSÐ kÊH Ð _Þ[Ô ÒjaÐ`ËSÐ SÒZ aÍÐkêZ AjÞ Le«Þ Ð ÒSÒSaÐ`Ð ÒcÐe hÐLÐkÐeÑ \ÞÒm Ð @[Þ _ÞºÐe jkÞ[ Òj ]ÊBJfÞ ctÞeÒe ajÞ `ËSÐ Le«Þ Ð Ae[Þ jÕLÑrà_ Le«Þ, bÐNa[ hÊZ«Þ Ð 1954 cjÞkÐÒe ÒcÐe aXbÐB jÊ^ÐÕhÊ ÒhMe ]Ðj*e aÐkÐOe ÒkmÐ Ð bÐDS Ac OeLÊ AjÞaÐ `Òe [Ð*WÐeÊ hÍÑhÍÑWÐLÊe* aÞi¯Òe ^ÐeZÐ ÒkmÐ Ð Òj _Þ¯cÞ[ [Ð* ÒhÐBaÐ OÒe hÍÑhÍÑWÐLÊe* ÒjaÐ`ËSÐ LeÊ\ÞÒm Ð LÞ«Ê Ac `eÞaÐee ÒLkÞ [ÐkÐ D`Òe NÊeÊ[é Ò]D _ \ÞÒm Ð ÒcÐ D`Òe c^Ô Òj`eÞ LÞRÞ aÞÒhi `ÍbÐa `XÞ _ \ÞmÐ Ð LVLÒe bÐB LfÞ= B¨½ÍÞSçÒe QÐLÞeÑ LeÊ\ÞÒm Ð [Ð* `ÐMÒe ÒcÐ jÐ_ bÐB bDZÑ jaÊ ekÞ `ÐW `YÊ\ÞÒm Ð bÐDS*Ê jÐkÐdÔ LeÞaÐ `ÐBÜ cÊÜ [Ð* `ÐMÒe ekÊ\ÞmÞ Ð eaÞaÐe jÕO`ËSÐLÊ bÐDS `ÍЯ dÐD\ÞÒm Ð cTÞÒe cTÞÒe Djúa jc¯Òe AÒc jaÊ ÒdÐaÍÐ Aj_ ctÞeLÊ dÐD Ð LVLe ÒdÐaÍÐWÐÒe j®Þf_Ñ ÒkÐB\ÞmÐ Ð ÒjWÐLÊ cÊÜ dÐB\ÞmÞ Ð Òj @_Ô `ÍLÐee A_t Ð jcª* jÒ= cÞhÞ `ËSÐ Ò]MÞ `ÍjÐ] `ÐB OeLÊ Ò$eÊ Ð LÞ«Ê WÐLÊe* `Í[Þ Òj`eÞ ALiàZ _ \ÞmÐ Ð 1959 cjÞkÐ SÊ_ cÐjÒe ÒcÐ aÐkÐOe ÒkmÐ Ð ÒjÒ[ÒaÒf ÒcÐ jéÐcÑ J [Ð* aXbÐB aeNXÒe ekÞ LÃÍÐ!eÑ LeÊ\ÞÒm Ð ÒcÐ aÐkÐOe jc¯Òe ÒcÐ bÐDS ÒcÐÒ[ 62

"hÍÑc]ç bNa[ç NÑ[Ð' D`kÐe jéeË` Ò]B\ÞÒm Ð cÊÜ ANeÊ Ló»b¦ \ÞmÞ J Ló»cËràÞ AZÞ `ËSÐ LeÊ\ÞmÞ Ð ÒcÐ aÐkÐOeLÊ ÒcÐ bÐDS* aÐ`Ð (ÒQß[_Ô cDjÐ, _ÑfÐQf jÐejé[ jÕOe `Ëaà[_ jbÐ`[Þ J `eÞQÐfL) Ac OeLÊ AjÞ\ÞÒm Ð ÒjkÞ aÐkÐOeÒe ÒcÐ Ò]YhÊe* jkÞ[ cDjÐ*e jÐlÐ[ J AfÐ` AÒmÐQ_Ð ÒkÐB\ÞmÐ Ð ÒcÐ Ò]YhÊe hÍÑhÍÑWÐLÊe* `Í[Þ ALó½ ÒkÒm Ð 1960 cjÞkÐ j®Þf_ÑLÊ Òj dÐB\ÞÒm J hÍÑhÍÑWÐLÊe* aÞNÍk, SÑa_Ñ, aÐZÑ HkÞ`eÞ LÞRÞ akÞ Ò_B AjÞ\ÞÒm Ð [Ð'`Òe hÍÑhÍÑWÐLÊe* aÞNÍk eMÞ `ËSÐ LeÞaÐ aÞi¯ Ò_B ÒcÐÒ[ XÐLÞ LkÞÒm, ""[Ê d]Þ WÐLÊe* ÒjaÐ`ËSÐ _ÞºÐe jkÞ[ LeÞ`ÐeÞaÊ ÒaÐmÞ ÒcÐÒ[ SaÐa Ò]aÊ Ò[Òa cÊÜ WÐLÊe*Ê H OeLÊ AZÞaÞ Ð LÐeZ aÊmÊÒaÐD (ÒcÐ aX dÐ') D`Òe ÒcÐe bejÐ _ÐkÞÜ Ð'' ÒjÒ[ÒaÒf ÒcÐ bÞ[Òe LÞ Ò`ÍeZÐ AjÞmÐ cÊÜ LkÞ`ÐeÞaÞ _ÐkÞÜ, jÕÒN jÕÒN LkÞmÞ, ""A`Z WÐLÊe*Ê AZ«Ê, cÊÜ ÒjaÐ`ËSÐ LeÞaÞ Ð'' [Ð'`eWÐeÊ OÒe hÍÑhÍÑWÐLÊe* aÞNÍk eMÞ _Þ¯cÞ[ ÒjaÐ`ËSÐ LeÐÒkmÐ Ð ÒjkÞ]Þ_WÐeÊ cÊÜ AD AcÞi MÐBmÞ _ÐkÞÜ Ð Ò]YhÊe c^Ô _Ñ[Þ_Þ¯cÒe ÒjaÐ LÒm Ð Òj @[Ô« AcÞiÒbÐSÑ \ÞÒm Ð LÞ«Ê [Ð'`eWÐeÊ jÐrÞéL AkÐe LÒm Ð aeNXÒe Ac ajÐOÒe ]ÊNàÐQeZ bÐB* @_ÊÒcÐ]_ LÍÒc `Í[Þ eaÞaÐe `ÐWQLÍ kÊH Ð @Ò]éß[ ÒS_Ð bÐB, `Í$Êmâ cÞhÍ bÐB `Íbó[Þ aeNX AjÞ jc¯ jc¯Òe `ÐWQLÍÒe ÒdÐN ]Þ@«Þ Ð Ac aeNX ekZÞ bÞ[Òe 2/3 \e ]ÊNàÐQeZ bÐB AjÞ Ac OÒe ekÞR«Þ Ð aeNXÒe SÐNÐ LÞZÐÒkÐB ÒjkÞ jc¯Òe Aj_ ctÞe Aec÷ ÒkÐB\ÞmÐ Ð 1967 cjÞkÐÒe AÒc aeNX RÐXÞmÊ Ð ÒcÐ Ò]YhÊe aÐmÞÒcfÐÒe LÃÍÐ!eÑ LeÊ\ÞÒm Ð ÒcÐ jéÐcÑ c^Ô [Ð* `ÐMÒe \ÞÒm Ð cÊÜ ÒjWÐÒe ÒNÐVÞH aià ekÞRÞ Ð ÒjÒ[ÒaÒf ÒcÐ TÞ@ hÞaÐ_Ñ aiàLe ÒkÐB\ÞmÐ Ð ÒjWÐÒe c^Ô bÐB `ÐWQLÍ Aec÷ LeÞ\ÞÒm Ð aràcÐ_ [ÐkÐ HL jÕO Ð ÒcÐ Ò]YhÊe* _Ðc eÐ^ÐhÔÐc ckÐ«Þ Ð Òj SÒZ _ÞºÐ`e jÕOÒjaÑ b¦ \ÞÒm Ð ASÑa_ Òj WÐLÊe* ÒjaÐ`ËSÐ _ÞºÐe jkÞ[ LeÞR«Þ Ð `Í[Þ j®Þf_ÑLÊ AÒc `ÍЯ dÐD Ð [Ð'`Òe bÐNÔe [ÐX_ÐÒe cÊÜ dÐB amÐ=Ñe Òc¨ÐÒe ekÞmÞ Ð Òc¨ÐÒe \ÐB amÐ=Ñe hÐMÐjÕOe jÕO`ËSÐLÊ AÒj Ð Òc¨ÐÒe ekÞ hÍÑhÍÑWÐLÊe* Aj_ `Í[޺РLmÞ Ð SÑa_e D[ç\Ð_ `[_ bÞ[Òe [Ð*Ê bejÐ LeÞ H SÑa_ NYÞQÐmÞRÞ Ð cÊÜ [Ð*Ê ÒMÐSÞ _ \ÞmÞ Ð @Òk[ÊL LeÊZÐc¯ Òj, LeÊZÐ LeÞ H ]Ñ_ÐLÊ [Ð* hÍÑQeZÒe yÐ_ Ò]BR«Þ Ð LeÊZÐ LZÞLÐ Ò]B SÑa_e Die ceÊLÊ jej LeÞR«Þ Ð SÑa_e `Í[Þ `]Òl`Òe, `Í[ÞlZÒe [Ð* LeÊZÐe `eh `ÐBRÞ Ð SÑa_Òe [Ð*Ê d]Þ `ÐB _ \ЫÞ, Ò[Òa bÐaÞ `ÐÒe_Þ H SÑa_e N[Þ L@Z ÒkÐB\ЫРРSÑa_ `Ð[Í ÒcÐ beÞR ÒLÒ[ cÒ[ _ Ò]m LÞRÞ ÒaÐmÞ LkÞaÞ LÞ Òk AD ?

ÒdDÜ ckѯjÑ _ÐeÑVÞ Ac `eÞaÐeLÊ ÒaÐkË ÒkÐB AjÞ\ÞÒm, dÐkÐ* cÐ^ÔcÒe cÊÜ hÍÑhÍÑWÐLÊe*Ê `ÐBmÞ, Òj ASÞ Ac bÞ[Òe _ÐkÐ«Þ Ð @Á LÞRÞ]Þ_ `ÐBÜ ÒjkÞ jÐ^Ñé `[ÞaÍ[Ð* ÒjaÐe jÊÒdÐN `ÐB\ÞmÞ LÞ«Ê ÒjaÐ jÕ`ËÀà LeÞ`ÐeÞmÞ _ÐkÞÜ Ð jÐeÐ SÑa_ `ÐBÜ Òj @aÒhÐi H c_eÊ QÐmÞ dÞa_Þ Ð LeÊZÐc¯ WÐLÊe [Ð*Ê _ÞS `ÐMLÊ Ò_B dÐBR«Þ Ð ÒcÐ SÑa_e Òhi jÕ^ÔÐ Aj_ð `ÍЯ Ð @uLÐeÒe aÐV kÊXÞ dÞaÞ_Þ [ ? Òj[ÞLÞ c_Òe jaÊ jc¯Òe b¯ AjÊRÞ Ð H SÑa_e ÒNÐ^ËfÞ ÒafÐÒe ÒjkÞ eÐ[Êf QeZÒe H[ÞLÞ cÞ_[Þ @uLÐeÒe Òd`eÞ Òj ÒcÐÒ[ kÐ[RXÐ _ LeÞÒa Ð hÍÑhÍÑWÐLÊe QeZÐhÞÍ[Ð a_m[Ð ckÐ«Þ San Antonio, TX HLÐcÍ jÐejé[ ckÞfÐ jÕO @_ÊbË[Þ (2) - j®Þf_Ñ ]hà_ @_ÊbË[ÞeÊ `Ò]

hÍÑhÍÑWÐLÊe*Ê cÊÜ ÒcÐ aÐkÐOe `Òe héhÊe* OeLÊ AjÞ SÐZÞmÞ Ð cÊÜ @_ÔcÐ_* `eÞ kÞtÊ Ò]aÒ]aÑ*Ê aÞhéÐj LeÊ\ÞmÞ, Ò[ZÊ WÐLÊe*Ê `ËSÐ LeÞaÐ ÒcÐ c_Òe jé[Ó AjÊ _ \ÞmÐ Ð ÒdÒ[ÒaÒf jÐÕjÐeÞL SÑa_e ]ÊÓM L½Òe c_ @yÞe kÊH, Ac Oe bÐB jaà]Ð ÒcÐÒ[ WÐLÊe* _Ðc Ò_aÐLÊ D`Ò]h Ò]D\ÞÒm Ð `Í\Òc cÊÜ [Ð* L\ÐLÊ NÊeÊ[é Ò]D _ \ÞmÞ Ð LÞ«Ê ^ÑÒe ^ÑÒe cÊÜ WÐLÊe* _Ðc jêeZ LeÞaÐ Aec÷ LmÞ Ð [Ð'`Òe c_ bÞ[Òe HL @jÑc h¦Þ @_Êba LmÞ Ð

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SÑa_Òe @Ò_L @_ÊbÊ[Þ ekÞRÞ Ð ÒdÒa cÊÜ ÒLßÐZjÞ @jÊaÞ^ÐÒe `XÞ WÐLÊe*Ê XÐLÞRÞ, @Á jc¯ `Òe cÊÜ Òj @jÊaÞ^ÐS_L `eÞyÞ[ÞeÊ aÐkÐeÞ AjÞRÞ Ð HjaÊ @_ÊbË[Þ ÒcÐe WÐLÊe* `Í[Þ aÞhéÐjLÊ ]Þ_LÊ ]Þ_ afare LeÞRÞ Ð

2005 cjÞkÐÒe jÐeÒmÐVçÒe ÒkÐB\ÞaÐ j®Þf_ÑÒe ÒdÐNÒ]aÐe jÊÒdÐN mÐb LeÞ\ÞmÞ Ð ÒjWÐÒe WÐLÊe* `ËSÐc¨` J Aj_j³Ð @[Ô« c_ÒmÐbÐ \ÞmÐ Ð [Ð'RXÐ cÐ' J bÐBcÐ_* @dÐQÞ[ Òjðk J c_RÊAÜ L\Ð jaÊWÐeÊ ÒahÑ bm mÐNÞ\ÞmÐ Ð ÒjcÐÒ_ ÒcÐÒ[ _ SÐZÞ `Í\c \e `ÐBÜ cÞhÞ HÒ[ LÞ`eÞ bm`ÐB `ÐeÞÒm bÐaÞÒm A¾dàÔ mÐNÊ\ÞmÐ Ð `Òe bÐaÞmÞ ÒdÒk[Ê ÒjcÐÒ_ WÐLÊe*e j«Ð_ ÒjcÐÒ_ @_ÐaÞf Òjðk LeÞ`ÐeÞÒa Ð 2007 cjÞkÐÒe `ÊZÞ \Òe j®Þf_ÑÒe ÒdÐN Ò]B `ÐeÞ\ÞmÞ Ð ÒLtÍ `Í[Þ_Þ^Þ `ÍÒcÐ] bÐB*WÐeÊ hÍÑhÍÑWÐLÊe* aÐZÑ J @cÊmÔ D`Ò]h hÊZÞaÐe ÒjßÐbÐNÔ mÐb LeÞ\ÞmÞ Ð j®Þf_Ñ yÐ_ High Pasture HL AhÍc `eÞÒah `eÞ @_ÊbË[ ÒkD\ÞmÐ Ð LÞ`eÞ 3/4 ]Þ_ j®Þf_ÑÒe @[ÞaÐkÞ[ ÒkÐBNmÐ SÐZÞ`ÐeÞmÞ _ÐkÞÜ Ð LÞ«Ê aÞ]Я jÕNÑ[ NÐ_ jc¯Òe c_ ]ÊÓMÒe beÞ dÐB\ÞmÐ Ð mÐNÞmÐ j[Òe L'Z WÐLÊe* HÒ[ jÊte `eÞaÐeLÊ, HÒ[ jÊte `eÞÒahLÊ RÐXÞ dÞaÐLÊ `XÞa ? ÒjkÞ j®Þf_ÑeÊ Ò$eÞaÐ `eWÐeÊ Aj«Ð aià j®Þf_ÑÒe ÒdÐN Ò]aÐ`ÐBÜ ]Þ_ NZÞ ajÞRÞ Ð HkÐ hÍÑhÍÑWÐLÊe*e Ac `Í[Þ @dÐQÞ[ LeÊZÐ J ]ÊaàÐe ALiàZ aÔ[Ñ[ AD LÞRÞ _ÊÒkÜ Ð

N[ XÞÒjcée cÐjÒe AÒc j`eÞaÐe bÐe[ dÐB\ÞmÊ Ð HkÞ dÐ[ÍÐe @_Ô HL ALiàZ \ÞmÐ hÍÑhÍÑWÐLÊe*e jÐaàÒbßÐc j®Þf_ÑÒe ÒdÐN Ò]aÐe BoÐ Ð H\e bÊaÒ_hée _ÞLVy aÐfLÐVÞÒe jÐaàÒbßÐc j®Þf_Ñ @_ʺÞ[ ÒkÐB\ÞmÐ Ð ÒjWÐÒe aÞeÐV S_jcÐNc ÒkÐB\ÞmÐ Ð HkÞ j®Þf_ÑLÊ AjÐc J a=fÐeÊ kSÐe kSÐe b¦ AjÞ\ÞÒm Ð JXÞhÐ aÔ[Ñ[ WÐLÊe* HÒ[ b¦ aÐkÐÒe @R«Þ Ò]MÞ mÐNÞmÐ WÐLÊe* ckÞcÐ ÒLÒ[ aÔÐ`L Ð HÒ[ b¦* NkZÒe c^Ô Ac AÒceÞLÐ jÐejé[ jÕOe sÐ_ bÐB J hÞaÐ_Ñ cÐ' HaÕ Ò]a bÐB J mÑ_Ð cÐ'* jk cÞhÞ Ac c_ AkÊeÞ MÊjÞÒe @^Ñe ÒkÐB\ÞmÐ Ð ÒjWÐÒe AÒc `ÍjÐ] `ÐB\ÞmÊ Ð Òj `ÍjÐ] c^Ô MÊaç jÊjéÐ]Ê \ÞmÐ Ð aÞeÐV Aj_ c¨`Òe hÍÑhÍÑWÐLÊe* `ʹ jÊÒhÐbÞ[ aeÐb¯ aÞNÍke ÒjßÐtdàÔ ÒLÒa ÒLDÜ QÞ[ÍLee [ÊfÑ eË` Ò]aÐÒe jc\à Òka_ÐkÞÜ Ð Òj jÊte RaÞ kó]¯Òe j]Ð @`ÐÒjÐeÐ ekÞa Ð

H baSN[Òe AÒc jaà]Ð ÒcÐk cЯÐÒe Aaw ÒkÐB Ace `ÍÞ¯Ð]`Þ`ÍÞ¯ hÍÑhÍÑWÐLÊe*Ê bÊmÞ dÐDRÊ Ð Ò[ZÊ hÍÑhÍÑWÐLÊe* QeZLcfÒe H[ÞLÞ `ÍÐ\à_Ð kó]¯e `Í[ÞVÞ ¸t_Òe Òd`eÞ [Ð* _Ðc Ò_B`ÐeÊ HaÕ [Ð* @Òhi LeÊZÐe `Ð[ÍÑ ÒkaÐ `ÐBÜ AÒc Òd`eÞ _ÞSLÊ A]hà _ÐeÑ eËÒ` NYÞ Ò[ÐfÞ`ÐeÊ Ð S¯NÊeÊ Ð hÍÑhÍÑWÐLÊe QeZÐhÍÞ[Ð hÍÑc[Ñ ehêÑ _ЯL AÒceÞLÐ jÐejé[ jÕO @_ÊbË[Þ (3) -My Experience with Sri Sri Thakur

Life is full of turns and twists and you never know when the next one is approaching which might leave you without a choice. Sometimes it influences positively and induces certain good qualities in the form of bonding, sincerity and patience in us. At times it also creates adverse conditions and challenges our existence.

Well, having said that mine is not a different one, neither would I like it to be. The only common thing that I have found during all turns and twists in my life is our Thakur. Every time it is felt as if there is somebody who is there and would be there for whatever I do or will do in future. It’s a matter of trusting the presence of almighty and realizing the very essence of it deep inside our own. I would like to take this opportunity to share one of my experiences.

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In early part of my career, I got into a project which had some work to be done in Boston. As this was my first offshore trip, I had all those madness or happiness to land there in the Unites States of America. After settling down a bit, me and one of my colleagues started going around places nearby. One of the weekends we went to a place called Nantucket Iceland, which is around 120 miles from our hotel. It's more of a secluded area and doesn’t have much of infrastructure. The actual place is around one hour or half an hour into the sea. We parked our car at some parking place near the port and took a speed boat to Nantucket. To cut the story short finally around 10 PM we came back to parking lot.

Suddenly we realized that our car engine doesn't start, looks like we left the headlight on and the battery is totally discharged. Now we can’t do anything but need help from somebody to get it charged. All these happened and that too with an empty stomach. That time we didn’t have cell phone or anything and started realizing that India was better in at least having basic facility at any place, imagining a yellow colored PCO booth nearby. Almost all the crowd is gone by then and only couple of cars left in the parking lot. Good that at least there was a gift shop which was open. Tried to ask everybody there as to what can be done now. Then somebody told us to go to a nearby place where we could get a jump starter kit to charge the battery. By then it was nearing 11 PM and finally around 11:15 PM, we were ready to come out of the parking lot. Next plan is to get something to make our stomach happy. Then we realized that we were almost running out of gas and the car needed to be filled immediately. Started hunting for a gas station, finally got something after driving 10-15 miles. Now we were bit ok. Guess what we could have done, the gas station was a remote one and had to be enabled by the storekeeper before you can start filling in. The pump has both diesel and petrol at the same place and based on the knob that’s enabled would pump in diesel or petrol. We tried putting in petrol and it didn’t work, so we thought we were doing something wrong. Then kept on trying for 3-4 times and got frustrated. Now what!!! So tried all the knobs present there and suddenly it started working. Great job, until we realized it’s actually diesel which is going in, not petrol. Gush!!! It's already 12 PM midnight and we are hungry to the core. Initially we thought we will drive it anyway and see what happens. The storekeeper told it was risky and better we park the car there and find some alternative. There is no hotel or anything nearby so we started panicking, what to do now? With the help of the storekeeper we pushed the car to a nearby parking. I went inside to pay at least the amount we owe to him. On the way just iterated “Jayaguru, what should I do now”. Suddenly, I heard an old man asking, "How do I go to Worcester". That sparked a sudden liveliness in me, because our hotel will come on the way to Worcester. I just asked him whether he could give us a ride to our place and explained him our problem. Though his wife was really reluctant he gave us a ride and we reached our hotel around 2 AM and had a meal finally. I still can’t forget the entire evening and the moment when I thought of Thakur and within a span of 4-5 seconds I realized I was being helped.

Sri Sri Thakur Charanashrita Iswar Chandra Biswal America Saraswata Sangha

@_ÊbË[Þ (4) - In Quest of Virtue Is it just sheer luck that we know our Thakur and have a guiding principle, which enlightens and corrects us in every step of our life? Or is there a definite reason for it? I have never seen Nilachala Saraswata Sangha placing big hoardings or posters on the walls or placing an advertisement of any kind in newspapers as this is very against the principle laid by Sri Sri Thakur. Although we know Sri Sri Thakur even before we were born, I often wonder how people are getting attracted to Thakur? Personally, I never elaborated about Sri Sri Thakur in front of a stranger. Is it

65 that some expectations pulling new Bhais and Maas towards Sri Sri Thakur or is there some invisible force, which I think as the will of Sri Sri Thakur, working behind this? In the very next moment, I think of many of our neighbors, co-workers and friends those who are never aware of any spiritual master. So I wonder, is it that they just don’t need or have never thought in this direction? We do not know what they miss or what they have. But this is an illusion of this world, as we do not know how much we are unaware of. In the eye of spirituality this is a crystal that has many dimensions and surfaces.

Coming back to the thought raised earlier, we often enter into a discussion why someone or we are not happy. A kid may be happy with a chocolate, a boy can be with a new cricket bat, a student with a very good score, and a young man with a good job and caring wife, a middle aged man by seeing the same with their kids getting. Since all material achievements are relative, most people become unhappy by seeing some one having better material success. It is just the old age, which makes people realize that by running after material success they missed something real valuable in life and then they go on visiting all dhams to catch up real happiness in spirituality. Visiting religious places with the sole intention of obtaining Punya or Mukti, without practicing the deeds as instructed by a person who has achieved that level, is absolute waste of time and money in life. Without internal purification, no one has got a way to Mukti Dhama. I found this is where we, the followers of Sri Sri Thakur, are in a definite plus. We know the objective of life, and hence, whether we are in happiness or sorrow, we have a definite spiritual goal and mission. We often try to associate an emotion of joy with an event like travelling abroad for the first time or an emotion of discomfort when a bad weather leaves us stranded in the airport. In the very next step we associate our success to our hard work, and failure to our own inability to take prudent actions while performing an activity. The truth about happiness is something we all have to search within the deepest place of our mind not by associating with an event or an effort towards our material achievement.

As an example, I will cite an experience of my college days. When I was a student of REC Rourkela in 1999-2000, we once went to a nearby waterfall in Sundergarh district for picnic. The place was away from any nearby market; so we took everything we needed to cook, including firewood. After we set up our camp, one middle-aged tribal man approached us and asked if he could help us in cleaning the utensils, bringing water from the fall, etc. and in return expected only 5 rupees for the entire day’s work. It brought a thought to my mind - in which world was he living! He was not begging, he just wanted to meet his necessities. But, what about the next day? Where was he going to get his 5 rupees? Being aware of the tribal belt where he lived, I was thinking, does he have faith in God at all? Of course, he was not a Sadhu or a Santh who has left everything behind. But, at the same time, he has left all his necessities to someone he does not even know, to fulfill. Those few moments reminded me over and over again the advice of Sri Sri Thakura to lead a simple life. Often the education we are getting, leads us to think about accumulating much more than what we actually need. The incident reminded me to never let the materialistic success overshadow the path shown by Sri Sri Thakur.

The daily puja at our gruhasana, weekly sangha puja and sammilani help us tremendously in keeping our mind free of turbulences. The daily puja at our gruhasana, for example, gives our mind the due relaxation it needs so we become more effective in our day-to-day life. There exist no units to measure the absolute pleasure we get from it and there is nothing comparable to it. Our everyday life is just a ripple being carried over an ocean. So focusing on the ripple gets us out of focus from the bigger objectives for which we are born. And this is where our beloved Sri Sri Thakur revitalizes our remembrance of our existence for the bigger cause. Ignoring these ripples and keeping our mind aligned with Sri Sri Thakur will give us the due happiness we are always searching for. The message

66 is clear: it is all about leading a healthy spiritual life and staying away of the materialistic world. We must believe in him and lay our life at his lotus foot.

Most of us are leading a busy life with a hectic work schedule and are not able to follow the practices laid by Sri Sri Thakur. But we are trying our best to get aligned with him. I do often compare it with the project plan developed by corporate executives, which seldom gets followed in perfection. The best we can do is to minimize errors.

The daunting questions that come to my mind are: why I saw a dollar dream? Why Thakur did not try his best to keep me closer to all the bhai/maa whom I used to meet on Sundays. The answer I find is: probably I am put under a test to see whether I am qualified to be close to our divine lord without visiting the sangha regularly. As the saying goes: “Nearer the temple you are, farther from God you are.” Sometimes when you are made to distance yourself from something what you have got easily, you realize the importance of it more closely. Materialistic success gives each of us more freedom to think about Sri Sri Thakur even more closely. After attending the America Saraswata Sangha’s weekly puja from November 2007, most of my dilemma have been answered. Finally, I pray to Sri Sri Thakur to guide us in every step of our quest of virtue and an ideal life.

Sri Sri Thakura Charanashrita Biswaranjan Das Stamford, Connecticut Cuttack Saraswat Sangha

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5 @N½ 2007, eaÞaÐe, `Í\c ]Þaj @]Ô `ÍbÐ[Òe bÐB J cÐ' cÐÒ_ j®Þf_Ñ Aj_ _ÞLVÒe jcÒa[ ÒkÐB SÐNeZ, `Í[ÑlÐ J AaÐk_ j=Ñ[ NÐ_ LeÞ\ÞÒm Ð sÐ_e&_ ]ÞéÒa]Ñ bÐB hÍÑhÍÑWÐLÊe* ÒiÐXÒhÐ`QÐe `ËSÐ J Ae[Þ LeÞ\ÞÒm Ð [`úÒe j®ÞfÞ[ bÐaÒe NÊeÊ at_Ð "aÒt hÍÑNÊeÊ Ò`Íc LÁ[eÊ' NÐ_ `ËaàL ÒªÐ[Íat_Ð LeÐdÞaÐ `Òe ÒLtÍ `Í[Þ_Þ^Þ `ÍÒcÐ] bÐB J AÒceÞLÐ jÐejé[ jÕOe jbÐ`[Þ aÞS¯ jÐkÊ bÐB Aj_ NÍkZ LeÞ\ÞÒm Ð `ÍÒcÐ] bÐB D`yÞ[ bÐB J cÐ' cÐ_*Ê `eÞQ¯ `[Í `ÐW LeÐB "jÕOÒjaL' [ÍÞQ[éÐeÞÕh bÐN Q[Ê\à jÕMÔÐeÊ at_Ð J `ÍÐ\à_Ð AaórÞ LeÐB\ÞÒm J hÍÑNÊeÊ bNaÐ_* _ÞLVÒe `ÍÐ\à_Ðe aÞÒhi[é aÞi¯Òe AÒmÐQ_Ð LeÞ\ÞÒm Ð `ÍÒcÐ] bÐB `ÍÐ\à_Ðe NÊeÊ[é aÞi¯Òe AÒmÐQ_Ð LeÞ LkÞÒm- `ÍÐ\à_Ð HL jé¯ÕjÕ`ËÀà jÐ^_`xÐ Ð "ÒdÐN' @\à @`ÍЩ aªÊe `ÍÐ©Þ J "Òlc' @\à `ÍЩ aªÊe jÕelZ Ð `ÍÐ\à_Ð]éÐeÐ ÒdÐN J Òlc Db¯ mÐb kÊH Ð `ÍÐ\à_Ð ]éÐeÐ jaàÐ\à jÞw Òka Ð aÍkê, AcúÐ, bNaÐ_ HkÞ Qec[ré cÞfÞ`ÐeÞa Ð yÞe c_Òe, `ÍhЫ a]_Òe, aÞi¯ LÐc_Ð ekÞ[ ÒkÐB `ÍÐ\à_Ð_Þe[ ÒkaÐLÊ `XÞa Ð LfÞdÊNÒe `ÍÐ\à_Ð Ace @ÒcÐO @± Ð bNaÐ_ @_Ðc, @eË`, jaàaÔÐ`Ñ, jaàh¦ÞcÐ_ Ð [Ð*Ê dÞH ÒdcÞ[Þ N÷kÐ«Þ Òj Òj`eÞ @_ÊNÍk LeÞ aÞNÍk ^ÐeZ LeÞ b¦*Ê ]hà_ ]Þ@«Þ Ð ^ÍÊa [ÑaÍ [`jÔÐ LeÊ\úÒm c^Ô bNaÐ_* ]hà_ `ÐD _ \úÒm Ð _Ðe] NÊeÊ eËÒ` AjÞ ^ÍÊa*Ê ÒLDÜ eË`Òe bNaÐ_*Ê Ò]MúaÐLÊ Òka a[ÐB Ò]aÐeÊ ^ÍÊa Òj`eÞ LeÒ« bNaÐ_* ]hà_ mÐb LÒm Ð ^ÍÊa _Ðe]*Ê NÊeÊ eËÒ` aeZ LeÞaÐeÊ bNaÐ_* ]hà_ `ÐBÒm Ð Ò[ZÊ AccÐ_* SÑa_Òe NÊeÊLeZe AahÔL[Ð @`eÞkÐdàÔ Ð Arà, SÞsÐjÊ, @\àÐ\àÑ, sÐ_Ñ jcÒª jÊLó[ÞhÐfÑ jÐ^L ÒkÒm c^Ô sÐ_Ñ b¦ bNaÐ_*e ÒahÑ `ÍÞ¯ Ð

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6 @N½ 2007, ÒjÐcaÐe, ]Þé[ѯ ]Þaj `Í[ÑlÐ, Ae[Þ, ÒªÐ[Í at_Ð NÐ_ `Òe `ÍÒcÐ] bÐB D`yÞ[ b¦ bÐB J cÐ'cÐ_*Ê `eÞQ¯ `[Í `ÐW LeÐB "jÕOÒjaL' ]éÐ]h aià `Í\c jÕMÔÐeÊ `ÍÐ\à_Ð AaórÞ LeÐB\ÞÒm J "`ÍÐ\à_ÐLÐeÑ* `Í[Þ' `ÐWLeÞ AÒmÐQ_Ð LeÞ\ÞÒm Ð Òj LkÞ\ÞÒm ""ÒdDÜ yÐ_Òe jcËk bÐaÒe at_Ð, `ÍÐ\à_Ð LeÐdÐH, ÒjWÐÒe hЫÞ, j]çbÐa `Í[ÞºÞ[ kÊH Ð ÒjWÐÒe @hЫÞ, @`eÐ^ Lcç kÊH Ð ÒdDÜWÐÒe @\à aÊTÞ Òa] `ÐW LeÐdÐH, ÒjWÐÒe c^Ô hÐ«Þ `Í[ÞºÞ[ kÊH Ð Ace ÒªÐ[Í at_Ð cÐ^ÔcÒe @SÐZ[Òe AÒc Òaß]ÞL `ÍÐ\à_Ð LeÊRÊ Ð jcÒª `Í[Þ]Þ_ "_ÞeÐS_Ð'eÊ Òaß]ÞL `ÍÐ\à_Ð `ÐW LeÞaÐLÊ ÒQ½Ð LeÞaÐ DQÞ[ Ð''

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`eÞkÐe Ace LràaÔ Ð `e¸eLÊ bm`ÐBaÐ ]éÐeÐ HkÐ jc÷a Ð jréNÊZ, jÐ^Êj= J jÐrÞéL AkÐe ]éÐeÐ bm`ÐBaÐ aÒY Ð

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@`eÐkð @^ÞÒah_ O2.30cÞ. jc¯Òe Aec÷ LeÐdÐB\ÞmÐ Ð AaÐk_, `ÍZÐc NÐ_ jk Aj_ DÒ_ÐêQÞ[ ÒkaÐ `Òe jÐ^ÐeZ jbÐ Aec÷ ÒkÐB\ÞmÐ Ð aÀàjçbÞmÞ High Pasturese President, Mr. Claude jbÐ`[Þ bÐÒa HkÞ jÐ^ÐeZ jbÐÒe ÒdÐN Ò]B\ÞÒm Ð aÞS¯ bÐB jbÐ`[Þ*e `eÞQ¯ `Í]Ð_ LeÞaÐ `Òe `ÍÒcÐ] bÐB jÐ^ÐeZ jbÐe DÒ~hÔ jcéuÒe aÊTÐB\ÞÒm Ð sÐ_ bÐB kÞtÊ^càe aÞÒhi[é aÞi¯Òe AÒmÐQ_Ð LeÞaÐ `Òe DiÐ @NÍJÔÐm cÐ' hÍÑhÍÑWÐLÊe*e SÑa_Ñ jÕÒl`Òe `ÍLÐh LeÞ\ÞÒm Ð `ÍÒcÐ] bÐB hÍÑhÍÑWÐLÊe* aÞÒhi[é D`Òe AÒmÐL`Ð[ LeÞaÐ`Òe Mr. Claude, High Pasturese Aec÷ J MÍѽ^cà aÞi¯Òe AÒmÐQ_Ð LeÞ\ÞÒm Ð kÞtÊ^cà jÕ`Làѯ [Ð*e ÒLÒ[ÒNÐVÞ `Íhðe Dre Ò]B\ÞÒm `ÍÒcÐ] bÐB Ð HkÐ `Òe jÐ^ÐeZ jbÐ jcЩ ÒkÐB\ÞmÐ Ð

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7 @N½ 2007, c=faÐe, Òhi ]Þaj `Í[ÑlÐ, Ae[Þ, ÒªÐ[Í at_Ð `Òe `ÍÒcÐ] bÐB D`yÞ[ b¦ bÐB J cÐ'cÐ_*Ê `eÞQ¯ `[Í `ÐW LeÐB "jÕOÒjaL' ]éÐ]h aià ]éÞ[ѯ jÕMÔÐeÊ `ÍÐ\à_Ð AaórÞ LeÐB\ÞÒm J "`ÍÐ\à_ÐLÐeÑ* `Í[Þ' `ÐW LeÞ AÒmÐQ_Ð LeÞ\ÞÒm Ð NókÒe Òa] `ÐWLeÞaÐ ]éÐeÐ [Ð'e `ÍbÐaÒe `eÞaÐe J `Í[ÞÒahÑcÐ_*e c=f kÊH Ð D`_Þi]e jÐeL\Ð NÑ[ÐÒe @RÞ Ð Òa]e jÐeL\Ð Òa]ЫÒe @RÞ Ð Òa]Ыe jÐeL\Ð bNa[ç NÑ[ÐÒe ÒmMÐdÐBRÞ, Ò[ZÊ NÑ[ÐLÊ aÊTÞÒm bÐNa[LÊ aÊTÞÒka Ð

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(4) aÍÒStÍ `¨Ð, ehêÑÒeMÐ `¨Ð J aÍÞSç ÒNÐ`Ðf (5) a_m[Ð ckЫÞÞ, HLÐcÍ jÐejé[ jÕO (6) ae]ÐLЫ _ЯL J ÒjÐ_ÞA ckÐ«Þ (7) @hÞé_Ñ LÊcÐe _ЯL, jÕOcÞ[ÍÐ _ЯL J @jêÞ[Ð (8) aÞhéSÞ[ç jÊteeЯ, jêÞ[ÐeÐZÑ jÊteeЯ, ÒjßÐcÔÐhÍÑ J Òa]`ÍLÐh (9) eaÞ_ÐeЯZ [ÍÞ`ÐWÑ, NÑ[Ð [ÍÞ`ÐWÑ, AÒmÐL J @ÕhÊmç (10) A]Þ[Ô _ÐeЯZ [ÍÞ`ÐWÑ, jjêÞ[Ð cÞhÍ J AeÊhÑ (11) `ÍbÐLe aÐB, jêÞ[ÐeÐZÑ aÐB, ÒhͯРJ hÐhé[ç (12) ehêÑe&_ `[Þ, jjêÞ[Ð ÒQßÐ^ÊeÑ, jéÐkÐ J jéÐN[ (13) jÊ^ÐÕhÊaÐfÐ ÒS_Ð, hÞa`ÍjÐ] ÒS_Ð J AeÔ_ç (14) cÒkh `ÍjÐ] ÒQßÐ^ÊeÑ, ehêÞ _ЯL J @bÞ¿Ð (15) BhéeQtÍ aÞhéÐf J `ÍsÐ `Í[ÞcÐ _ЯL (16) aótÐa_ jÐkÊ J `]êNuÐ jÐkÊ (17) hÞaÐ_Ñ ckÐ«Þ J jÐ\àLç (18) DiÐ @NÍJéÐm (19) jÐ_ÊSÞ[ç Òj_Ð`[Þ (20) jÊaÍ[ LÊcÐe _ЯL (21) Ò]aÐhÞi ]Ðh (22) jcÞ[Ð ckЫÞ

Non-Profit Organization status for AMSAS

With Divine grace and inspiration from Shri Shri Thakur, a few Nigam Families leaving in USA started an informal monthly Pathachakra session in August, 2001 on the auspicious day of Janmotsaba. Later that year Nilachala Saraswata Sangha approved the formation of America Saraswata Pathachakra. Two years later, when NSS President and Parichalak Shyam Sunder Dash bhai agreed to visit USA and attend the second annual congregation of America Saraswata Pathachakra, it was formally registered in the state of Minnesota with Registration No: 548107-2, Date 26th June 2003, as a non-profit religious organization. That year, while attending the annual congregation, Shyam bhai enthusiastically permitted the formation of America Saraswata Sangha. America Saraswata Sangha (AMSAS) was born in 2004 with Shri Shri Thakur's blessings and permission of Nilachala Saraswata Sangha.

Since the formation of AMSAS, the members of the Sangha desired recognition by USA's Internal Revenue Service that AMSAS is a non-profit religious organization and equivalent of a traditional Church in United States of America. This recognition would allow favorable tax benefit to AMSAS' members. Recognition of a Church status also helps AMSAS in eliminating its tax filling requirements of other religious organizations. AMSAS submitted the paperwork with IRS in October of 2007 and after eight months IRS has approved the Church status to AMSAS back dating to its formation in June of 2003. This is an important milestone in AMSAS' short history as it prepares the Sangha to establish a permanent place of worship for Shri Shri Thakur.

#$!$#

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Jayaguru Young Aspirants’ Section

A Prelude to YA Session

By the grace of Sri Sri Thakura Maharaj and permission from the President and Parichalaka of Nilachala Saraswata Sangha, Shyam Sundar Dash, Kids’ Session in America Saraswata Sangha was started in January 2004. As time passed, Kid’s are growing and some of them are teenager so it was suggested to change the Puja session name. During the 6th Annual Convention of AMSAS at Burnsvillie, NC, on August 4th 2007, in presence of Pramod Kumar Mohanty bhai, the name Kids’ Session was changed to Young Aspirants’ Session. Young Aspirant session is being held on the first and third Sundays of the month. Puja session starts at 11:15AM eastern time and lasts for about 30 minutes. In each session there is one assigned person with pali seva, known as palia. The session starts with the beginning Prathana and Short Stotra Bandana. Introduction to the session is given by Bijoy Bhai. After that, one person reads a pre-selected story focusing on Sri Sri Thakur’s teachings and/or experiences, followed by discussion and questions and answers about the story. Next, one assigned person sings a Prathana song. Subsequently, there is Bhaba Binimaya of the palia, invitation by next palia, and truti bichyuti by the palia. At last, one assigned person sings bidaya prathana Dayamaya Shricharane. Each session is conducted by Gyan Bhai and Bijoy Bhai. The participants are Adyasa, Alok, Abhishek, Ankit, Amrita, Gyan, Brij, Jeni, Sanat, Sarthak, Bhakti, Bobby, Shreya, Rini, Swati, Jemu and Swaha. During every year annual convention, Young Aspirants’ have one special session which is conducted by guests from India.

Shree Shree Thakura Charanashrita Saumyashree Ray

My Life with Shree Shree Thakura

I am fortunate to be born in Thakur’s family. My parents, grandparents, and great grandparents worship Shree Shree Thakur. I first touched Thakur’s feet when I was just twenty one days old.

When I was seven I joined Kids’ Session which was occurring once in a month initially and then twice a month. One kid reads a story and everyone do questions and answers. Then, we do bhaba binimaya, invitation for the next session, and and beg forgiveness for truti bichyuti. In Sammilani, sometimes there was Kids’ Session. In last year’s Sammilani, Kids’ Session was changed to Young Aspirants’ Session. I sing songs in Young Aspirants’ Sessions. I enjoy attending Young Aspirants’ Session and learn lot of things there.

I have been to North Carolina Pathachakra since I was five. Now I sing songs in every Pathachakra. I also listen to What I Expect. That is about what Thakur wants us to do and act.

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I have seen America Sammilani since I was five in 2002. In most Sammilanis, there was Kids’ Session. In the last two Sammilanis, I sang two songs which were “Tumari Pujara” and “Shreeguru Deva”. Now I am looking forward to this year’s Young Aspirants’ Session in Sammilani.

I also have been to two Sammilanis in India. One was 2002 Jaraka Sammilani and 2005 Begunia Sammilani.

Last summer, I visited India with my family. I saw many places. First, we flew to Jorhat from Kolkata. From the airport we went by taxi to Kokilamukh Ashram which is in Jorhat district of Assam. There was a river flowing by, many flowers, and there was natural scenery. There were two places for puja. One was in a huge temple-like place. The other one was “Gurubrahma Aasana” where one had to go downstairs to be at the worship place. We stayed there for one and a half days. I liked the prasad there. While returning to airport, we went to Jorhat Ashram. There we had lunch Prasad, and met Mahanta Maharaj Swami Jyotirmayananda Saraswati.

After returning to Kolkata, the next day we visited Tarapitha. That was the place where Thakur did Tantric Sadhana with the help of His guru Bamakhepa. There was a huge temple for Goddess Tara. To see Her, there was a long line. The place where we saw Her was very crowded. There was another river nearby. We saw Bamakhepa being worshipped over there. Bamakhepa was favorite to Goddess Tara. We bought a picture showing Bamakhepa offering bhoga to Goddess Tara. We returned to Kolkata on the same day by train.

The next day morning, we started our journey to Halisahar by Taxi. On the way to Halishar, which was in Kolkata near River Ganges it was a long, hot trip. When we reached there, it started to rain heavily. At Halishar, to see Shree Shree Thakura’s samadhi, you can not wear pants and shirt, so I wore something which looks to be a saree. Then I could see Thakur and where his Samadhi was. We had lunch Prasad there. That was a very nice place. We took several pictures for our memory. On the way back, we went to Kali Temple and touched river Ganga’s holy water.

After reaching Bhubaneswar, the next day we went to Puri. There I saw Nilachala Kutira. In Thakur’s room there were lots and lots of flowers that had a nice aroma. The window there had a good view. We went to Lord Jagannath Temple for darshan. Before coming back to USA in July last week, I went one more time to Puri. That time was Bahuda yatra of Lord Jagannath. For the first time I saw the three chariots of Lord Jagannath, Lord Balabhadra and Devi Subhadra. We touched the thick rope.

On Rathayatra day, my grandparents, cousins, my mother, brother, and I went to Ekamra Saraswata Sangha. Thakur was in a chariot like pedestal. The chariot was bright and decorated with flowers and cloths. My mom took that picture for us. My last year trip to India was very memorable by the grace of Shree Shree Thakur.

Now my exam is over and sammilani is coming nearby. I am excited to go to middle school this August in 6th grade. Every summer I pray Thakur for a great school year with good teachers and good friends. During this year sammilani we will spend almost one week in Burnsville, NC for sammilani and class puja. I am thinking to do some seva during sammilani. I always get Shree Shree Thakura’s blessings and feel He is always with me. Jayaguru.

Shree Shree Thakura Charanashrita Saumyashree Ray

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Prayer

“Worship and prayer are no superstition; they are acts more real than the acts of eating, drinking, sitting or walking. It is no exaggeration to say that they alone are real, all else is unreal.” --- Mahatma Gandhi

What precisely is prayer? What does this word mean? Well, for starters the dictionary defines prayer as “spiritual communication with God or an object of worship, as in supplication, thanksgiving, adoration, or confession.” The concept of prayer was mainly established to provide a pathway for the ordinary, common man to come in contact with God. Almost every single prominent religion in the world puts emphasis on prayer- be it Christianity, Islam, Hinduism, Shintoism, Buddhism etc. Why? To put it simply, prayer is the only way the devotees can “talk” to their teacher. Prayer is the medium by which the “students” can turn to their “teacher” for help during times of anguish and doubt. Prayer allows us to “converse” with God in order to thank him and tell him about our daily problems. In other words, prayer is extremely essential for the sole reason that it allows the common man to talk to the omnipotent and thus, allows him to come in contact with the divine deity.

We have seen the enormous significance prayer has in our lives. When we pray, we feel as if we are intimately close with Thakur. This helps us to cheer us up or lift us up when we are feeling down. When we are in distress, prayer is the sole thing we can turn to for some warm comfort. Even if we lose everything fathomable, our devotion to Thakur and our ability to pray him will never be lost.

Well, for me I cannot fully understand something unless I am presented with a realistic example. I mainly understood prayer only after I had read a well-known legend, “The Legend of Dhruv”. It is not only an enthralling legend but also unfolds deep insights. This story clearly illustrates the overwhelming power of prayer. The legend of Dhruv appears in the Bhagavata Purana and the Vishnu Purana. Many of you have probably already read it comprehensively. It is written that he who reads or/and listens to the story of Dhruv, achieves devotion and his sorrows are destroyed. Unmindful of all the terrible obstacles and with his mind focused only on his goal, Dhruva prayed exceptionally hard. He often meditated for 12 days at a stretch without food or water. He continually chanted the mantras Saint Narada taught him. Finally, so great and powerful was his prayer that the Almighty appeared before him. The Almighty was deeply impressed with Dhruva’s determination and finally fulfilled his wishes

Now Thakur tells us that the purpose of prayer is to achieve a stage where one’s emancipated soul is identified with God. Thakur tells us that praying to God means becoming like God. One is transformed into what he prays. When one prays to Gods and Goddesses, one lives like Gods and Goddesses. We should not pray half-heartedly. Some of us pray only when we have a big test or a problem, otherwise we pray rather lackadaisically. We should always pray with the enthusiasm of a small child. When we pray with eagerness and gusto, no matter what, then Thakur will always be with us. We should always share everything, good and bad, with Thakur. If we use the medium of prayer to its maximum potential extremely fervently then Thakur will always be with us and will help us for ever.

“In spite of despair staring me in the face on the political horizon, I have never lost my peace. In fact, I have found people who envy my peace. That peace, I tell you, comes from prayer; I am not a man of learning, but I humbly claim to be a man of prayer. I am indifferent as to the form. Every

77 one is a law unto himself in that respect. But there are some well-marked roads, and it is safe to walk along the beaten tracks, trod by the ancient teachers.” --- Mahatma Gandhi

“Prayer cannot bring water to parched fields, or mend a broken bridge, or rebuild a ruined city; but prayer can water an arid soul, mend a broken heart and rebuild a weakened will.” ----The Siddur

Shree Shree Thakura Charanashrita Abhishek Swain

Nilachala Kutira

On the 23rd March 2008, my family and I visited the Nilachala Kutira in Puri. I was really excited to see it.

We entered through the arched main door, and washed our hands and feet. Then we were led through the veranda to a narrow, spiralled staircase. At the top of the staircase there was Thakur’s room overlooking the terrace. The room was mainly occupied by a large bed decorated by lots of flowers. Alongside the bed, there was a chair with Thakur’s beautiful bigraha on it. The padasana at the side of the bed was covered by colourful flowers. There was a nice scent coming from the burning incense sticks. I put some flowers at his feet and offered my prayers.

The small space just outside the room was railed off so I couldn’t go onto the terrace. Then we came downstairs and saw the other rooms. There was a big portrait of Thakur hanging from the living room wall. We bowed there and then had prasad. After a few minutes we came out of the Kutira and left for the Jagannath Temple.

Here is some history on Nilachal Kutira as I gathered from various sources including the book written by Narayani Maa, Nilachale Thakur Nigamananda *. She has written that Nilachal Kutira was bought from a Bengali gentleman, Hemachandra Ray in 1923 for approximately Rs.6000/- in the name of Thakur Maharaj.

From outside, it did not look very attractive. Most of the rooms were dark even in daytime except for the room on the east. A lot of space was wasted in courtyards and verandas leaving only three useful rooms. The veranda on the north side was open and exposed to rain. The kitchen was not well ventilated. The only thing good about the house was the south side veranda. However Thakura very much liked the house because of the room upstairs. It was a single room with open terrace. Through the window on the east we could see the endless blue sea up to the horizon while Jagannath Temple could be seen through the west side window. So the room was ideal for Thakur to have a quiet time. Sri Sri Thakur spent the last twelve years of his life in this house making it a site of pilgrimage for us.

After buying the house, massive changes were done. The characteristic arch on the main door, as we see today, was built. Boundary walls were made around the house. A nice garden came up after hard work by the sevakas. The floor was re-done and overall the house was made more habitable. Around the Kutira there were only a few neighbourhood houses and the rest of it was occupied by a

78 jungle full of casuarinas, cacti and other arid bushes. Wind passing through those used to make a fearful howling noise. That environment is not there now.

I would like to go there again and spend more time.

Sri Sri Thakura Charanashritaa Ragini Mohanty D/O Lipsita Patnaik Bolton, England, UK

* - Please see the Oriya translation of the Nilachale Thakur Nigamananda, Part -1 written by Narayani Devi (pages 57, 60-62 and the photograph opposite page 64).

My Summer Experiences

I would like to share my experience during my summer visit to India in 2007. I would like to talk about 4 places on my trip to India.

The 1st place is Shri Shri Thakura’s ashram near my grand parent’s house at old-town. When I and my grand-mother reached, there were many Bhais. We went to a hose to wash our hands and feet. From then we went bare foot. We went to Thakur’s bedroom and saw a bigraha (picture) of Him. We put pranami and flowers and sang short prayers. Soon after we left and joined a puja. There we sang many prayers and played some instruments. Then we went to take Prasad. It was very delicious.

The 2nd place is Nilachala Kutira. I went with many of my relatives. When we got there, we had to go through a long line because; it was Rakhi Purnima, which is Shri Shri Thakura’s birthday. After about one hour, we went inside, taking our shoes off. There were three Bigraha’s (pictures) of Shri Shri Thakura. One was on swing outside. We put pranami and flower next to it. The 2nd picture was in the living room with lots of flower. The third picture was upstairs in Thakura’s bedroom, when he was living in Kutira. It has hundred of flowers around it. After we prayed, we went to take Prasad. We had to wait for 2 to 3 hours before the gate could open. There were two lines, one had more boys than girls and other had more girls than boys. It was extremely hot, so I put a handkerchief on my head. It helped me from the sun’s scorching rays little bit. I also stood next to the building, it was giving me some shade. After all of that, we went inside. There was so much shade. We ate our Prasad for 30 min in our hands, sitting on the floor. There were no spoons or other utensils. After that we washed our hand and left. It was a beautiful and most memorable experience I ever had. It would be in my mind for ever.

The 3rd place is Lingaraj Temple. When I and my grandmother went, there were so many little temples inside the compound. Fist we washed our hands and feet. Then we went to many small temples and lit dhupakathi and deepa. Then we went to Ganesh Temple that was so high. We climbed about 30-35 steps to reach at the top to see the statue of Lord Ganesh. It was an enormous statue. Then we went down to visit more temples. We saw many monkeys. They were cool, but we kept our distance from them as they could harm us. After that we went inside the main temple of Lord Lingaraj. There were so many people. I almost tripped and fell on floor. We prayed and offered flowers and bilwa leaves and did puja and left.

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The 4th place is Jagannath temple at Puri. I went with many relatives. There was a wishing tree and I made some wishes. Then we went to small temples around the temple. After that we went to the big temple with large statue of Lord Jagannath, Lord Balabhadra and Maa Subhadra. It was a huge rush but we managed to do some prayer. Then we saw monkeys. We ate our Prasad fast because, they might steal it. Then we went again to other small temples along the boundary wall. I went back to the wishing tree to make more wishes. At night an enormous, humongous group of people, including us saw two Pandas (guys) climb to the top of the temple to change the flag!! The temple is the size of the empire state building! It was shocking and stunning!

These are some of my experience during my summer visit of India in 2007.

Shree Shree Thakura Charanasrita Alok Tripathy

Thakura is my friend

Thakura is my friend, And in all my fears, Thakura is there, To wipe out my tears.

Thakura makes me smile, Smiling is my power, And I love to offer Thakura, A very pretty flower.

Thakura blessed me, Now I’m who I want to be, There is no person, Just like me.

Shree Shree Thakura Charanashreetaa, Shreya Prabhakar

A Brief Introduction to Max Müller

A few times Sri Sri Thakura has referred to Max Müller’s work. In order to learn a bit about Max Müller, I checked on Internet. The following is a short introduction that I have collected and sharing with the readers.

Max Müller was born in December 6, 1823 in Dessau, Germany to Wilhelm and Adelheide Müller. In college, he changed his interest from music to philosophy and started to learn Sanskrit. To help his professor, he translated the Upanishads, Hindu scriptures. Müller therefore devoted himself to the study of Sanskrit, becoming one of the major Sanskrit scholars of his day. He then translated the Rig Vedas so westerners could understand them. Müller was greatly impressed by Ramakrishna Paramhansa, his contemporary and proponent of Vedantic philosophy, and authored several essays and books on him. He helped the Indian population further by publishing many works explaining 80 their culture and religion to others, including: A History of Ancient Sanskrit Literature So Far As It Illustrates the Primitive Religion of the Brahmans (1859), India, What can it Teach Us? (1883), and Six Systems of Hindu Philosophy (1899). To honor him, the Goethe Institutes in India are named Max Müller Bhavan. He was thought of as against Jesus Christ and Christianity by many churches, but he did not care. Müller distanced himself from these developments, and remained within the Lutheran faith (a sect of Christianity) which he had been brought up in. He said several times the view that a "reformation" within Hinduism needed to occur comparable to the Christian Reformation. In his opinion, "if there is one thing which a comparative study of religions places in the clearest light, it is the inevitable decay to which every religion is exposed.... Whenever we can trace back a religion to its first beginnings, we find it free from many blemishes that affected it in its later states". He used his links with the Brahmo Samaj in order to encourage such a reformation on the lines pioneered by Ram Mohan Roy. He died in October 28, 1900.

Shree Shree Thakura Charanasrita Brij Gopal Panda

SAMMILANI

Songs are sung for Thakura Attend young aspirants’ sessions Meet my friends My favorite part is Ananda Sabha I learn about Thakura Listening to stories about Thakura is fun Also, Thakura is my guru Now I know that Thakura is watching over me I know that Thakura will always be with me.

THAKURA

Thakura is my guru He blessed me Always been there for me Kind Unlimited love and inspiration Resting in his arms Always guiding me.

Shree Shree Thakura Charanashreetaa, Shreya Prabhakar

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2007 Sammilani Photos

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Jayaguru

2007 Fiscal Report

Income 2007 Sammilani Expense Pali Pranami $115.00 High Pastures Retreat Center $3,255.00 Mahila Puja Pranami $65.00 Magazine Production $317.74 Special Puja Pranami $10.00 NSS Representative's Visit $1,363.49 Shastrapatha Pranami $120.00 Food $716.97 Sammilani Delegate Fee $1,320.00 Decoration $110.02 Sammilani Lodging Fee $3,780.00 Miscellaneous (Puja Items etc.) $97.86 Sammilani Padasan Pranami $271.50 Magazine Mailing cost $10.50 Magazine Sale $540.00 Total $5,871.58 Books/Posters Sale $181.00 2008 Sammilani Aabahak Pranami $1,377.00 Pranami for NSS with Parichaya Patra $3,594.00 NSS Pranami Shortfall collection $253.00 Extra Pranami $30.00 SJSSM Annual Pranami for NSS $600.00 SJSSM Class Puja Delegate Fee $200.00 SJSSM Class Puja Padasan Pranami $46.00 Midwest Pathachakra Padasan Pranami $106.00 NC Pathachakra Padasan Pranami $159.77 Total $12,768.27

Expense URL Renewal for AMSAS $90.00 501c3 Application Filing $750.00 Sangha Renewal Pranami to NSS $21.00 Sangha Barshikotsava Pranami to NSS $21.00 Pranami to NSS with Parichaya Patra $3,594.00 Sammilani Padasan Pranami to NSS $271.50 MW Pathachakra Pada Pranami to NSS $106.00 NC Pathachakra Pada Pranami to NSS $159.77 SJSSM Class Padasan Pranami to NSS $46.00 2007 Sammilani Expense $5,871.58 Books Purchase Cost $29.00 Magazine Printing Aid to NSS for 2006 $301.00 Magazine Printing Aid to NSS for 2007 $400.00 NSS Pranami Shortfall Payment $261.00 SJSSM Annual Pranami to NSS $600.00 SJSSM Class Puja Expenses $90.00 Total $12,611.85

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Name Introduction Sl No 1 Aditya Kumar Baral I came to know Sri Sri Thakur from my grandmother late Srimati Sachhi Devi Preeti Baral of Asureswara Sakha Sangha. – Preeti Maa

2 Aditya Narayan Tripathy I came to know Sri Sri Thakur through my parents Late Sri Gobinda Ch. Sasmita Mishra Tripathy and Mrs. Urmila Tripathy of Sunabeda Sangha. Child: Arushi (2) 3 Ashwini Kumar Nayak I came to know Sri Sri Thakur from my parents. They are the members of Sanghmitra Nayak Balasore Saraswata Sangha. Child: Ashmita (3) 4 Bani Prasanna Mohanty I knew Sri Sri Thakur through my parents: Braja Kishore Mohanty and Debashree Mohanty Kalyani Mohanty, who are from Cuttack Sangha. Children: Minakshee (21) Amrita (11)

5 Barada Kanta Nayak I started accompanying my parents, Rasa Bihari Nayak and Meena Kumari Sonia Mohanty Nayak to Puri Smruti Mandir from my early childhood. I am a member of America Saraswata Sangha. 6 Bibhuti Kumar Sahoo I came to know Sri Sri Thakur from my parents Bairagi charan Sahoo and Sangeeta Sahu Shantilata Sahoo of Nayagarh Sangha.

7 Bijoy Kumar Sahoo Through my mother Ketaki Maa. I started accompanying my mother as a Ratna Jena child to the Cuttack Jobra Sangha. Children: Mohit (17) Lara (12) 8 Binaya Kumar Sahoo I came to know Sri Sri Thakur from my parents Bairagi charan Sahoo and Shibani Sahu ( Aru ) Shantilata Sahoo of Nayagarh Sangha. Child: Arush (3) Aron (6 months)

9 Biswajit Sundar Ray I knew Sri Sri Thakur from my grand father Late Balabhadra Sundar Ray and Smitarani Sundar Ray father Basanta Kumar Sundar Ray of Begunia Saraswata Sangha, Children: Bhubaneswar. Saumyashree (11) Bedaprakash (7)

10 Biswaranjan Das I came to know Shri Shri thakura from my parents, specifically from my father Lipika Das as he is the first to explore Thakura. I used to go to Cuttack Jobra Ashram and holds the parichaya patra from there. 11 Brajendra Panda I work at the Univ. of Arkansas, Fayetteville. I know Sri Sri Thakur Maharaj Rashmi Rekha Panda since childhood; my grand father, late Biswanath Panda was a member of Child: Kendupatna Shakha Sangh. Brij Gopal (15)

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12 Brundaban Sahoo I came to know Sri Sri Thakur from my mother Sobharani Sahoo (Gelha Padmagandha Sahoo maa) of Cuttack Saraswata Sangha. – Padma maa

13 Devi Prasad Samal I came to know more about and got influenced with Sri Sri Thakur through Snigdha Sahu my mother Mrs. Abanti Samal’s involvement with Saraswata Sangha, though Children: my Father Mr. Krishna Chandra Samal followed her later. Devangi (9) Siddharth (7) 14 Debashis Dash My grandparents (both maternal, Mrs. Sashikala Rath and Mr. Satyabadi Rath and paternal, Mrs. Kamala Dash and Mr. Manamohan Dash) are Sri Sri Thakur Maharaj’s bhaktas. I came to know about Sri Sri Thakur Maharaj through my parents Mrs. Sudhanjali Dash and Dr. Jagannath Dash who are from Bhubaneswar Sangha. I am also a member of Kendra Sevak Sangha.

15 Debaranjan Swain I knew Sri Sri Thakur from my father Late Basanta Kumar Nayak of Suchitra Swain (Leena) Asureswar Sangh, Asureswar, Cuttack. – Leena maa Children: Abhishek (14) Ankit (8)

16 Diptish Kumar Aruk My parents are devotees of Sri Sri Thakur and they are from Balasore Sakha Anjana Aruk Sangha. I worship Gurudev since my childhood. – Anjana Maa Child: Adyasha Priyadarshini (6) Dibyam Darsheet (4 months)

17 Gyan Ranjan Dwibedy We know Sri Sri Thakur from our parents, Dola Govinda and Malati Dwibedy, Sibani Dwibedy and Nrushinha and Bidyabati Panda from Rourkela Saraswata Sangha. Children: Swati (13) Shreya (8) 18 Iswar Chandra Biswal We came to know Sri Sri Thakur through my parents Mr Sridhar Biswal and Pranjya Paramita Nayak Mrs Manasi Biswal who are member of Sambalpur and Pattamundia Sangha respectively.

19 Mahesh Prasad Choudhury I came to know Sri Sri Thakur from my father Sisir Kumar Choudhury of Rasmi Nayak Berhampur Sangha. Child: Avipsa (4)

20 Mahesh Vallamsetty I know Thakur from my parents, Dr. Samiran Patnaik and Dr. Surekha Devi, Chinmayee Patnaik (Dauli) who are members of Cuttack Saraswata Sangha at Cuttack.

21 Nibedita Nayak (Bulu) I came to know Thakura from my parents and grandparents. My parents are member of Jharsuguda sangha and I used to go with them to the sangha. I read books on Thakura, his upadeshas and Nilachala Saraswata Sangha and tried to know him better. Also I got influenced by bhai and maas. I am a member of Ekamra Kumari Sangha.

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22 Prabhakar Bai I’m grateful to know about Sri Sri Thakur from my parents Sri Shyamabandhu Smitarani Bai Pagada and Smt. Bijaylaxmi Pagada of Nayagarh Sangha. – Smita maa Children: Shreya (10) Shashwat (3)

23 Pruthwiraj Sahoo I came to know Sri Sri Thakur from my mother Sobharani Sahoo (Gelha Ipseeta Sahoo maa) of Cuttack Saraswata Sangha. Child: Rishabh (2)

24 Rabi Narayan Tripathy I came to know Sri Sri Thakur through my parents Late Sri Gobinda Ch. Geeta Dash Tripathy and Mrs. Urmila Tripathy of Sunabeda Sangh Children: Alok (11) Anshul (4)

25 Rabin Mohanty I know Thakur from my parents, Dr. Samiran Patnaik and Dr. Surekha Devi, Lipsita Patnaik who are members of Cuttack Saraswata Sangha at Cuttack. – Lipsita maa Child: Ragini (12)

26 Rambollabha Mohapatra I came to know Sri Sri Thakur Maharaj from my parents-in-law. My mother-in- Kalpana Dash law and late father-in-law belong to the Bhubaneswar Sangha. Children: Ashutosh Sweta

27 Rashmi Ranjan Pati I know Sri Sri Thakur from my parents, Sri Raghunath Pati and Smt. Sasmita Choudhury Bhagabati Devi of Bhubaneswar Sangha. Children: Swaha (5) Swagat (3)

29 Sandip Mohapatra I came to know Sri Sri Thakur from my mother Ketaki maa. Dipti Mohapatra – Dipti maa Children: Sarthak (13) Sanat (10)

30 Sanujit Senapati I came to know Sri Sri Thakur briefly in my childhood and youth years from Annalisa Senapati Nrupal Ji Bhai, who was like a grandfather to me. In my adult life, I came in Child: close touch with Sri Sri Thakur through Pallabita Maa. However, my true Udayan (8) introduction to Sri Sri Thakur was through my participation and membership Ariana (7) of America Saraswata Sangha. Maya (3) Sumitra (1 mo) 31 Shiba Prasad Jena I came to know Sri Sri Thakur from my grandmother late Srimati Sachhi Devi Sudhansubala Jena of Asureswara Sakha Sangha. – Sudhansubala maa Child: Aryaan (2)

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32 Sitakanta Mohanty I knew Sri Sri Thakur from my uncle Sudhanshu Sekhar Das and aunt Sibani Mohanty Manorama Das of Ekamra Saraswata Sangha, Bhubaneswar. – Sibani maa Child: Sarthak (3)

33 Subrat Kumar Nayak I came to know about Sri Sri Thakur, while I was roaming in book stalls at Sushri Sangita Subudhiray Cuttack Book Fair during year 1992. Then I joined Cuttack Sarswata Sangha Child: as a visitor for 1 Year, after that I am continuing as a Member of Cuttack Shriyans (7 months) Sangha. – Subrat Bhai

34 Sudeepta khuntia (Pinku) I came to know Sri Sri Thakura from my parents Late Mr. Kshirod ch Khuntia and Mrs. Santilata Khuntia of Jaraka Sakha Sangha.

35 Usha Agarwal I came to Sri Thakur through my mausi Shakuntala Maa and her family. Her house was a second home to me as I was very close to her children, my cousins. During my vacations I literally lived there. I attended the Sangha Puja at Ekamra Sangha and the Morning and Evening Puja sessions at Asan Mandir at her home. Later, I requested Pati Bhai to accept me as a Sangha member. 36 Vedamati Upadhyay I came to know about Shri Shri Thakura from my parents Santanu Kumar Subhasish Nanda Upadhyay and Tapasi Upadhyay.They are the members of Baripada Sakha Sangha, Orissa. I am also the member of the same.

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