You are on page 1of 10


One day, as I sat basking in the sun on the banks of the Ganges in Bageshwer I got the golden opportunity to listen to the brilliant discourse delivered by Mahant Shri Krishna Chandra Giri on 'Bramhand' and 'Bramhandiya Lila' (acts of Bramhand). He spoke in an emotive but lucid manner on the various aspects of 'Monotheism'. The lecture was meant for me, this was quite apparent to me, for the audience comprised of people who did not have the befitting mental level to comprehend the deep over tones of the subject.

Some girls came over to me and requested me to tell them their future. I scanned the eager faces of the girls and my gaze, finally rested on Neeru Saha. Within a moment her past which was steeped in love, kindness and compassion, flashed before me. I wrote down the incidents of her past on a piece of paper and also the future events. In amazement she read the paper, for I had portrayed her past with infallible correctness. I mirrored the past of the other girls with perfect accuracy which resulted into a credulous excited atmosphere.

Thus, innocent, guileless, Neeru publicised me throughout the town. Like a flood, she innundated the feelings of the masses. The people responded to her call, and came to visit me form all walks of life. People came to visit me everyday, and very soon I became the centre of their discussions. My frequent tours to foreign university to demonstrate the power of Yoga in air tight water filled chambers, and in various places in India too, baffled the rationalists, as well as the scientists. More over the Yagnas, and Samadhis were performed in an altruistic spirit, which consequently gave a new lease of life to the nation and the society. The ancient knowledge of the sages, the spiritual science, has been revived by Pilot Baba ; this information became the talk of the town.

I welcomed the queries of the people, answered them, and made myself accessible to

everyone, Rich and Poor, Hindu and Muslim, were treated with kindness and impartiality.

The abode of 'Rishis' and 'Munis' is in the Himalayas. Therefore, religious messages have, naturally, emerged from the Himalayas, and, subsequently swept across the entire nation. These messages have not been confined to India alone, but have given from time to time philosophical guidance to the world. But to my dismay, I have discovered that 'Vedas' and the knowledge of Yoga, are going into oblivion in the Himalayan region 'the place of its birth'. The reason perhaps is the predominance of 'Puranas', which have permeated the minds of the local people. Some selfish elements have presented 'Puranas' as the embodiment of the ancient truth to the gullible minds of simple village folks. I wanted to restore the lost glory of 'Vedas' and 'Yoga' so, I sought the guidance of the exalted saints and seers. Earlier, my intention was to spend some time in the tranquil surrounding of the Himalayas, far, far, away from the 'sound and fury' to the activities of the world. But since religion demanded my attention in Bagheswar, I decided to prolong my stay. May be nature had ordainded it this way, and the pattern of events also corroborated in this divine plan.

It becomes mandatory to fulfill the demands of 'time' but, unless, unseen forces give the

support, it cannot be done. I could not refuse the request of the local people to perform my Samadhi and Yagna at Bageshwar. So, I had to give up my earlier programme of taking a trip to Bijnaur.

The authorities were also very co-operative in the arrangements which were necessary for the 'Samadhi' and the 'Vedic' Yagna. However, the Bramhmins, once again tried to oppose the proposal by insisting that it was customary in Bageshwar to follow the rites and rituals laid by the 'Puranas' rather than by the 'Vedas' . I evaded this controversy by inviting a Bramhim from outside who was well versed in Vedas and spread this message around the town - "Men and women from all walks of life, who know Veda, are invited to participate in the 'Yagna'. This invitation is open to Hindu, Muslim and Harijan alike. I have initiated this process of 'Yagna' for the welfare of mankind, so that 'Man' learns to love all forms of life or 'Jivas' and become humane. Those who want to oppose this humanitarian 'Yagna' can gladly abstain from it. A vedic Bramhmin, who can propagate religion to human beings, is welcome".

My announcement had a remarkable impact on the Bramhmin clan, with the result they gave up their rigid stand, exept, for their leader. Humanity triumphed over rigidity and orthodoxy. Scholarly

Bramhmins who were well versed in Vedas, like Ghansyam Datta Shastri and Taradatta Shastri and others came from 'Devidhura' to under take the responsiblity of the grand religious occassion. The arrival of the contemporary ministers gave new life to the 'Yagna'. A political consent is necessary for the success of any religious function. Hence, the arrival of the politician augured the unhindered completion of the 'Yagna'. But they were not important to me. I treated everyone on equal footing - My concern for the rich and the poor was not affected by their social status. I acknowledge the active participation Neema Shaha, Shanti Shah, Jaiswal who is working for all India Radio, Kusum, Beena and Purnima Baby.

The arrival of "Siddha Nath Baba" from 'Uttarakhand' and Nairam Swamy from Kailash, gave

a new boost to the ceremonial activities. I enlightened 'Natin Baba' about Samadhi and 'Yoga' and influenced his thought processes in such a manner that he surrendered himself to the yoga.

Every individual is effective in his field in some form or the other. But at the site of 'Yagna' the personal feats of the people under went a tremendous change, for all the differences dissolved in the stream of religion that united everyone. The temple became the symbol of humanity and gave due respect to all religions.

On a Sunday, all of us decided to go to 'Ganguli Hat'. A group of fifty started for Ganguli Hat. Fortunately, Mahantji also came along. On the way, all of a sudden I saw the vision of the 'Divine Mother'. I ardently prayed to the 'Divine Mother' to appear before the group also. The 'Divine Mother' agreed and the fortunate group had the glimpse of the divine 'vision' ( I have described the scene vividly else where in this book).

We visited 'Patal Bhuvaneshwar" stayed there for a while and returned to Bageshwar. In the temple at Bhuvaneshwar courtyard, I sat for some time and acquainted Neema and Kusum with the 'Sanskaras' of their previous birth, I also threw light on the different experience a 'Jeeva; has to undergo

in the journey of life and how and why the 'Jiva' assumes diverse life forms. Kusum Saha went into an

emotional trance as a result of the glimpse into her previous birth. Neema sat still and became pensive.

The other fellow passengers also showed eagerness in this direction, but I politely moved them aside on the grounds that it is not always wise to probe one's past.

After couple of days, as per the schedule, I immersed myself in Samadhi and was buried in the bowels of earth. 'Munni Parihar', broke down, for she could not bear the sight. She had faith in me, so she waited patiently for my return. Though I was buried under the ground yet I could be contacted by anyone and everyone. In a day's time I was able to materialise myself in multiple forms, meet the people, participate in the 'Havan' and share their joys and sorrows. I percieved Munni Parihar as a symbol of Laksmi, Padma Saha, a symbol of Saraswati (goddess of knowledge) and Neema Saha, a symbol of 'light' that illumines the darkness.

I accepted these ladies as a symbol of affection, idealism and love. The responsibility of the social proprieties, lay in their hands.

Religion is closely linked to all the social limitations and one who can sincerely shoulder these responsibilities, is deemed fit to propagate the religious thoughts.

When I came back from the Samadhi, a mammoth congregation, greeted me with joyous tears. The Yagna was a great success the samadhi evoked a new consiciousness in the young people of the society, and inspired them to contribute positively to the society and the country.

I have always been a traveller, and I never abide by the rules and regulation which are

prescribed in the books. Social restrictious have never bothered me, and I have never allowed depression to over take me. My objective is to keep moving on my chosen path, whether I am within my country or touring abroad.

THE FIRE IN GANDHI'S HOUSE : The inevitable always strikes, despite our sincere efforts to avert it. Invariably, we are led to this conclusion i.e., all the events good or bad, are the result of our Sanskaras. The past always shapes the future, and man merely moves on the predestined track.

Jeevan Lal Gandhi, belonged to an affluent family of Bageshwar. The three brothers lived together, and the Siddhu 'Nitin Baba' kept his benevolent eye on them.

Bhavani Lal Saha played an important role in the 'Yagna' and helped in making it successful. The two girls, Neema Saha and Kusum Saha, whose previus birth I had cognized earlier infact were Bhavani Lal Saha's kin.

My godmother Munni Parihar and Neema, were not on cordial terms. And, I often had to intervene when the situation took an ugly turn.During the 'Yagna' Neema kindled the fire and, Munni Parihar and Padma sat there as symbols of 'Laksmi' and 'Saraswati'. In such an arragnement, my 'Prime concern was uniformity' and 'affinity'. Tara Datta Shastri, was keen to involve his 'Tantra' Sadhna (occult worship) in the Yagna, but since I had strictly prohibited the occult worship within the vicinity, he could not proceed with his design. But he tried to add intensity to the invocation of the 'Bhairava' and 'Yagina'. Since I had left all the 'articles' of the 'Yagna' (insulated by my 'Sankalp') near the 'chief flag' the feverish invocation did not affect them. The 'Yagna' was, nevertheless, a success. The Next day, I was greatly shocked to find that someone had taken away the articles from the site of the 'Yagna' without informing me. I had the uneasy feeling that a catastrophe was in the offing. In order to prevent it, I ordered that the main Flag should remain unfurled for all the thirteen days. But that very night, despite my order some one took away the 'flag' I desperately wanted to avert the disaster, for the 'Yagna' which was performed so carefully with pure altruistic intention, would turn destructive owing to such mindless acts. I made an appeal, to the citizens of Bageshwar to return the 'Flag'. My appeal, however fell on deaf ears, for the flag was not returned to its rightful place.

As the days sped by the premonition of a mishap plagued me continously, and I became restless. I wanted to avert the crisis, so I decided to stay in Bageshwar for all the 'thirteen days'. Four five days passed by, but nothing happened. One day, Shri Chandra Giri, rather unexpectedly, decided to take a trip to Almora and wanted me to go with him. But, before my depature I handed over a 'Rudraksha' necklace to Bhavani Lal Saha' and told him to keep a watch on it. The 'devi's idol I gave to Neema Saha, the idol of Lord 'Shiva' and the kalash, I gave to Kusum's mother. Kusum's mother returned the idol of Shiva and the 'Kalash' to me before I left for Almora.

Bhavanilal Saha hung the 'Mala' on the peg, inside his house, but a stray sparrow repeatedly picked it up and left it outside. No one could understand or read the under lying message which the bird's action conveyed.

While, I was still at Almora, I appeared in the dream of Raju - (Jeevan Lal Saha son) and warned him of the imminent fire which will destroy his house. He narrated the dream to the members of his family, but, no one paid heed to warning. I again, tried to forewarn Neema and Lali about the fire, but, they seemed quite indifferent to my thought messages.

One day, suddenly, I had to make an unschedule trip to Lucknow. Some times, man has to surrender to the forces of nature - and my unexpected trip rendered me helpless in the face of the impending disaster.

In 'Lucknow' while I was engrossed in the talks of the 'occult king' 'Jeetendra Kumar Bharati' my 'mind' all of sudden wandered to Bageshwar. The image of 'Bageshwar' floated before me in all its vividness - the mentally deranged son of Mohan threw all my belongings in the fire, but the timely intervention of Avadhath Sita Mai, rescued everything from the wrath of 'fire'.

Through 'telepathy' I immediately contacted 'Bhavani lal Saha' and told him to be weary of Mohan. But it was too late, because their house was already on fire, and everyone started screaming in sheer panic. Instanteneously, I went into 'Samadhi' and was transported at Neema's door step. I supervised the evacuation till everyone was out of the inferno along with the belongings. The entire operation lasted for a couple of hours, in the meantime the people at Lucknow waited for my return.

The next day at dawn, I left Lucknow and reached Bhageshwar. Nature had presented its disastrous picture. There the situation was extremely volatile. A man is unable to interfere in the divine plan. Despite my best efforts, even I could not avert the crises which over took the Saha family. An ugly face of the society emerged from the incident, which was a great disillusionment to me. People,

instead of sympathising with the Saha, family passed sly remarks that the fire was merely a tax evasion exercise. The ugly gossip did not even spare 'Natin Baba', for he was also looked upon with suspicion.

One by one the stolen articles were returned to the temple, perhaps the fear of an unknown punishment bothered the thieves. But the unforseen had already happened and the 'Theft was only a fore warning'.

How many 'Sanskaras' were destroyed along with 'Natin Baba's tiny hut, it is difficult to assess. But those souls must have thought poorly of 'man' who, can change himself swiftly in order to fulfil his vested interests.

Herein lies the truth of life, rest is merely a collection of historical incidents. But the incomplete dreams, the unexpressed emotions which happen in an unexpected manner and thereby, leave behind a world of wisdom, are never documented. A man wants to lead a full life, but he cannot do so, because life is always short and time is always on its wings.

A man cannot realized his dreams and aspirations, for, every individual can not be a revolutionary, The society rejects the individual who dares to reveal the 'truth' and exihibits rebellion tendencies. But if he has espoused his 'cause' with dedication, he should violate the social restrictions in order to achieve his objective.

This world is a 'mayic' society. In another words, this world is a 'Maya' (illusion) in itself and man strives to live in this illusionary society, where all things cannot be accomplished.

All the activities of 'Man' have to be in conformance with the nation, time and circumstances. Thus, he wroughts, changes within himself, in order to establish a uniform relationship with the three. But these changes do not lead him to objective in totality. With the result he is always incomplete. His unfulfilled desires, the unquenchable thirst, are responsible for his repeated births.

The sequence of life, birth, and death continues and 'man' is caught in its fetters. The path of life, the ups and downs of life, the Jeeva and the 'Sanskara' are the accepted platitudes.

A lot of time is often spent in aimless activities, or in sleep, which begets misery and pain. Filled with dejection he starts contemplating 'death'. On the other hand, a human being, who is steeped in fruitful activities aimed towards an objective, is always successful. He works hard to achieve his goal.

Religion is an institution which inspires humans to live within prescribed circumstances. 'Sadhana' is markedly different from religion. 'Sadhana' is a path which leads the 'Sadhaka' (the one who does sadhana) to his goal, 'God' has been solely linked with religion, but this concept is misleading for God is all 'pervasive' and is present in all the animate and imanimate objects. Man has shackled 'God' to religion and its limitations.

The religious scriptures like - Ramayan, Mahabharat, Qoran, Bible, Tripeetak etc denote a certain community and its religions affiliations. But 'truth' is beyond all these. Religion teaches 'man' to love all living beings and be humane. All the social institutions are man made. Man works very hard to satisfy the demands which continue to crop up from these institutions. He resorts to 'fair and unfair' means to achieve his selfish ends. He constantly struggles to maintain a balance between his 'fair' and foul acts. In this world 'selfishness' and 'Charity' seem to go hand in hand. The name of 'God' is used merely for protection. But 'God' is 'beyond' all these man made institutions and its various states. Nevertheless, 'His' presence can be experienced through 'Sadhana' and 'Upasana'. In the state of the 'divine' consciousness, joy, sorrow, birth and death are at par with each other. It is easy to have the cognition of divinity, provided 'Man' breaks all his ties with the worn social system and learns to look 'beyond'. His thoughts, his attitudes, should be balanced and he should be fortunate enough to be in association with exalted souls - the 'Maha Purush'. At the out set, it appears quite easy to achieve the 'true' form of karma, but 'man' despite his sincere efforts is unable to obtain it. Because he is also unable to lead a full life.

Some selfish elements of 'Bageshwar' had attempted to distort the yogic message and besmirch the image of yogis who wandered freely in the green forest and rocky crags. They even tried

to evaluate these Maha Purush (the great men) by their petty parameters, and tried to chain them to their narrow out look, Thus, they subjected the (Isvaratva the divine nature) to ridicule.

All humans are subject to death and decay, and when 'Fate' summons, even the monarchs have to obey. The people of Bageshwar are enslaved to their orthodax thinking and life style. Any deviation from their self imposed limitations, is treated with suspicion and utmost contempt. For instance when I tried to expose them to spiritualism they exhibited their indifference, but also tried vainly to impose their orthodoxy on me.

Some men in ochre robes, exploited their naivety, by parading themselves as Godmen and Siddha Purush (a man with powers). These self styled Godmen, with the help of some influential people befooled the public and extorted money from them. I could not ignore the blatant misdeeds almost an on slaught on the face of religion,and came out with an open condemnation. But my attempts were thwarted by the malicious rumours which were circulated by my opponents to tarnish my image.

I was projected as a fraud. and possibly a man who had an eye on young women of

Bageshwar. My sound educational back ground and my wealthy past, gave them enough food for vile thoughts. With the result, they had no qualms in dubbing me as a spy and an imposter. I tried to illumine the darkness of the ignoramuses by citing the example of the holy saryu river, which is running its natural course, and simultaneously, the dirt (the unhealthy tales) that has fallen in it. My life's pace is akin to the river, I said to myself, the dirty thoughts will be purged by my pure thoughts, and purity, fraternity will be resurrected. My efforts did not go in vain, the bigotry collasped and peace, harmony and love emerged from the marshy ennui of Bageshwar.

I could only bless them and present to them an ideal image of love, for my love was already

merged else where. Yes, I knew the meaning of love, for I was in love with the inner most core of my being. Previously, when I was in need of love and understanding, I recieved contempt, and suspicion. And, when I was floating in the divine consciousness, love was also eagerly awaiting to flow towards me - a paradox indeed. But the social ties, were unable to over power me, for I have always been immune to emotional pressures. Society can never deviate me form my spiritual path, it can only offer temporary resting place to me. I stayed for a couple of days more in the company of my friends and well wishers, before leaving for Pindari Glacier. The fond memories lingered within me, as I continued my walk towards the Himalayas where my dear cave was situated. I got acqainted with the twin emotions - the poignancy of separation from the loved ones, and the over powering desire to have the 'Darshan' of the great . But these conflicting emotions could not dominate me for long, for, I had transcended them and had severed my ties with them.

I stayed over night at 'Tato pani' and the next day, with the first song of the bird, I resumed my

lonely trek to the Himalayas. I reached 'Khati' village the next day. 'Khati' is the last village and it has twenty six families as its inhabitants. From this point, begins the marathon trek to Pindari Glacier. The inhabitants of this place always treat the saints who go via this village with profound deference. They

lead a very simple life and are not dominated by any conventions. This area is also known as 'Maladanpur', and has a rich heritage. They proudly claim to be descendants of 'Kuber Dhanu', who, during the time of Mahabharat had relinquished his entire wealth to the 'Pandavas'. Therefore, the word 'Dhanu' they add as a suffix to their names to signify their ancestral heritage. They were ignorant about grains and lentils and survived on 'Fafar' and 'Ugala'. But when the English reached 'Khati village' in search of 'Pindari Glacier' their life style underwent a sea - change. Literacy brought them out of the darkness of ignorance and taught them to live and eat well. Despite the colour of 'Modernity' they remained courteous and soft spoken.

The purpose of my visit, this time was to under take a 'Him Samadhi' (to be buried under the ice), for the duration of five months, assume the astral form, and explore the various planets of the cosmos. My proposal was approved by the villagers, but the duration of the samadhi was reduced to one month only, for, they did not want me to endanger my life for such a long period.

A couple of years ago, Sarveshnarnandji had also under taken a similar samadhi. After one month, when he was brought out a portion of one of his feet had decomposed. By mistake, a little salt was left behind which had eventually resulted into ugly sores on his foot. Perhaps it was the past experience which forced them to curtail the duration of my samadhi.

My friends from 'Khati' constructed a small cave, very close to the snow clad Pindari Glacier. They, also took my permission to organize a 'Chandi' Maha - mantra, at the conclusion of the samadhi. While the arrangements were in propress, I decided to make a short trip to 'Devi kund', and Sunderdunga Glacier. Dewan Singh Danu, who was a teacher, and, a shephered came along with me as guides. Sundar-Dunga is the last village on this route and is situated at the height of nine thousand feet. We stayed at sundardunga for the night and as soon as morning came we started our onward journey and reached the 'Sukkdhan Gufa' or Devi Cave, which is situated at the height of eleven thousands feet. When we arrived at the spot we met a mountaineering group of women from Bombay, which was already camping there. They were amazed to learn that we had scaled the height only in a days time. It was natural for them to be amazed, because they had taken four long difficult days to ascend this height. To combat the intense cold they were all clad in furs and other accessories, where as I was only wearing a kopin.

The leaders of this mountaineering expedition were - Fhiloza Irani and Lalila - They along with other members like Meena, Nandini, Sushma, Pawar and two Sherpa Guides persuaded me to stay the night there. As soon as the rising sun greeted early morning, I took off for Devi Kund situated on the Bhanumati Choti. The party members were also engaged in their preparations to climb Tharkot Choti. While some of them had begun their search for a place to establish an another camp.

Under the expert guidance of the teacher and the shepherd, I successfully mangaed to scale the eighteen thousand feet height of a the Himalayas. Since I was walking barefoot, I found my feet, full of cuts and bruises. Some where beneath the thick layers of ice 'lay' the 'Devi kund', this I was sure. In order to ascertain its right positon, though bare bodied still, I lay on the ground to listen to the 'Gurgle', of the water.

Precisely, at that moment two beautiful golden birds came flying to that place, they hovered for a while, and then settled on a certain spot. I instantly understood the 'cue' and placed a coconut

along with some jaggery on the spot where the birds were sitting. The birds picked up jaggery pieces and flew away. I ordered my companions to break open the ice of that spot, and when they did so, the flowing water was sighted . We took the (Panch Snan) customary bath in the cool waters of the kund and there after proceeded to the 'Bhairav Kund'. We stayed for a short while at 'Bhairav Kund' and then, came back to my cave. The girls were already in the cave. When they saw my bruised feet, they were greatly alarmed and insisted on an immediate medical attention. I laughed at their innocence, picked up

a little ash and rubbed it on my wounds. In order to allay their fears I said - This is our only medicine the Himalayas can never be harmful to me." It is my saviour : My life."

The beautiful natural lake which is found at the bottom of the 'Maiktoli' peak was the next on my itinerary. When we reached the lake we were simply awestruck by the magnificience of the surroundings. The lake was a recent creation of 'Nature's and reflected the fine crafts manship of

Nature, almost vieing with man's skill. It was situated at a height of fifteen thousand feet and presented

a panaromic view of the snowy peaks. The beauty of the surroundings was enhanced by the reflection of the mountains in the transparent blue waters of the lake.

A little farther form the lake, the Japanese mountaineering group had established their temporary camp. After a laborious journey of forty days, they had managed to reach this place. The captain of the team Victor Daniel was worried about some of his team members,who had wandered higher and had not yet returned. Owing to the bad weather they were even unable to contact them on the wireless. And when it started snowing he became more apprehensive. So, I immediately began to climb the height and within no time, I reached the point where the Japanese had gone. They were rather surprised at my arrival, and began to whisper among themselves. All their luggage had been packed, and they appeared, all set for the descent. I sat for a while on the snow slab, and then decided to lie down. The Japanese were rather aghast at my behaviour and so they took my photograph. When I saw that the place was gradually getting enveloped in the mist, I rose from my seat and started my return journey. The Japanese too followed me with the help of rope and began to descend with caution. I was the only one who was on foot, whereas rest of my campanions took the help of the traditional tools - rope and nails. I accopanied them till 'camp three' and then went onwards alone. As soon as I reached Captain Daniels group, I gave him the happy news that their friends were safe and sound and will be shortly joining them. The estranged group, on return, were greeted with cheers and garlands. The victorious group, however, stared at me with implicit disbelief. When they claimed that I had been with them on that height, the other group also staked the similar claim. Initially I merely smiled at their

confusion and amazement but later on revealed to the gaping crowd that I was indeed mysteriously present on both the places at the same time. The Japaneese were the members of the 'Alpine club' of Japan, and Hitoshi Fukuriki was the leader of the party. We spent a night, together in the base camp, and the next day. I returned, After a couple of days rest, they returned to their native land.

Kasuki Nakai, came back to 'Khati' with some of his cinematog rapher friends. He stayed for three months in 'Khati' and did the filming of the scenic beauty of the Himalayas. I under took a thirty three days of Samadhi, and when I emerged from my samadhi, the documentary was ready. He also wrote a book 'entitled' 'The yogi from the Himalayas' in Japanese language. He accompanied me on my various tours to Badrinath. He also went to meet 'Anandmayi Ma' and recieved her blessings. Before he left for Japan he sought my blessings for 'success in life'. while he was in 'Khati' he had become quite fluent in the 'Hindi language'. Since he had befriended the local people they gave him an Indian name and called him Nain Singh.

The 'Himalayas' has always been an abode of celestial powers and strange living beings. Humans always tend to talk about their creations with an egoistical pride and the co-operation of 'Nature' is often over looked. Once they learn to appreciate the wondrous works of 'Nature', they will stop boasting about their own creations.

'The Himalayas' is distinquished not only for its abundant natural beauty but also for celestial inhabitants (gods, goddeses and saints). On the early hours of morning the air of Pindari is filled with music of different instruments like the conch shell the Mridung and drums. The witnesses to this music could only be those tourist who arrived there at dawn.

The problem with people is that they try to analyse everything scientifically and in this process they rob the pristine innocence of situation, Nature is incomplete without trees, mountains and rivers. But today's man is trading nature for development and there by destroying it.

Due to the heavy snowfall, the construction of the cave was suspended temporarily. I had plenty of time at my disposal, so I decided to explore other Himalayan region. First I visited 'Balguria' and 'Pwalidar' peaks and then, started walking on the route which took me to 'Sundardunga'. When I reached 'Sundardunga' I found myself admist dwarfish people. Thousands of children who looked like dolls, could be seen playing with snow and making snow houses. Men and women of 'Sundardunga' were very amiable people, though they spoke in a strange tongue, I easily mingled with the crowd and participated in their sport - building snow houses. I soon won their hearts by my friendly behaviour and allowed them to romp over my shoulders I could understand their language but they were unable to understand mine. Therefore, we could not communicate well. In this manner, I enjoyed their pleasant company. But when some dwarfs wandered towards a lake where fun and frolic was going on, I bid farewell to my new friends and walked towards the banks of the river 'Rishi Ganga'.

NINE DAYS OF JAL SAMADHI & ONE MONTH OF HIM SAMADHI : I accepted the three challenges of the Buddhist monks from 'Shri Lanka' and decided to under take Jal Samadhi - (water samadhi for nine days in Almora). A tank, which was seven feet long, three feet wide and had a nine feet depth, was constructed under the able supervision of A.K. Bhatia an Engineer, and Indra Prakash Gupta. My proposed samadhi created a furore in an other wise quiet Almora. It also attracted the attention of certain foreigners like. Mr Alfred C. Vrenanad from England, a group of lady doctors from france and a couple of young scientists form Italy.

Thousand of people stood as witness, when at a fixed hour, I entered into the 'waters' for the samadhi. I left behind a note, carrying firm instructions to my pupils, that the samadhi should be covered as precaution only after the lapse of twenty four hours, for the weather man had predicted a stormy weather. And also that the cover should be lifted only after the completion of one hundred and eight hours. I readily gave my permission to the two doctors - Dr. Agrawal and a French doctor, Who were keen to examine me medically before my entry into the samadhi.

But they could not do so because of the sudden changes in my body in the form of electric currents that became apparent. Within seven minutes I was able to immobilize my body to a stony state, and settled in 'Padam Asana' at the bottom of the Tank which was over flowing with water. My 'Samadhi Sthal' was under the vigilance of Shri Tara Datta Shastri and Ramlal Maharaj. The 'Samadhi'

was uncovered at the precise completion of one hundred and eight hours. At the right moment I generated consciousness in my body and was out of the waters. My skin had turned whitish, it looked as though it would scale at the slightest touch. I massaged my body thoroughly and within half and hour I was ready to face the audience. A hetrogeneous crowd had gathered to welcome my return from the 'Jal Samadhi'. I expressed my gratitude to 'Nature' for its benign co-operation and help in my 'Samadhi'. Fierce winds and rains had lashed the town on the second day of the 'Samadhi', I was told, so my friends had secured the 'Samadhi sthal' with plywood and ropes.

I used to quite regularly sit under the water for four or five hours, but nine days under the waters was my maiden experience. 'Yoga' has great powers and can enable a man to stay alive in the bowels of earth, or sky and air. Seated on the stage, where ever I looked, I saw only Mahatamas. A peculiar change had occurred within me, for all men and women appeared to me, bathed in a celestial halo. At that moment I decided to take off for the Himalayas.

This time, I went to Nepal. Mr. C. Vrinanada also came along with me. In Nepal, I came across 'Surya', and together we explored the Tibetian region. After the grand tour I returned to 'khati' feeling wearied. I wanted to take some rest, but I simply could not take any rest, due to the continous flow of the visitors. My proposed 'Shav' 'Samadhi' had generated a lot of concern and curiosity in the people and their visits were laced with love and solicitude. The prime objective of my 'Samadhi' was to survey the exalted beings of the 'Bramhand'.

Once again, the villagers were summoned by the village chief Ratan Singh and a schedule to build a cave in the 'Pindari' Glacier was chalked out. A cave was erected in 'Bharvolia' which is located between peaks which are covered with thick snow. The cave, in the shape of a hut was erected within a week. The villagers stayed on the site during the construction period and I also gave them company. Some times, I used to wander to differnet places in the Himalayas and marvel at the soothing beauty of nature.

My friends and well wishers deduced that I was taking a final samadhi. Requests from many places like - Delhi, Bombay, Calcutta & Baroda, came to me to withdraw my decision of the 'Shav Samadhi'. In order to clarify my decision and set to rest the misgivings of my friends I circulated the news that I will go into 'Samadhi' on 24th July 1977 and emerge from it on 25th August 1977.

But, still the people of 'Khati' could not fully get rid of the fear which was buried deep in their hearts. Their former experience of 'Sarveshranandji and Nagina Baba' was not very congenial, and the similar apprehensions they secretly nursed about me also. In the past, I had taken such samadhis in my caves, but this was my first public 'Samadhi' and therefore had become a matter of great concern.

Finally, I was able to cross all the mental barriers and on eighteenth July I bid good by to the villagers and sat forth on my journey to the 'Samadhi' Sthal. I was given an emotional farewell and this touching scene was captured in the camera of Nakai. Nakai wanted, to make a documentary film on samadhi and its preceding events.

When we reached 'Chali' we camped in a rest house which was located on the banks of the confluence of 'Kafni' and 'Pindar' river. We were accorded a musical reception by a group of dancing 'Tharus' (Himalayan animals). The animals continued their dance for couple of hours and in rapt silence we watched the scene. But the sudden showers broke their mood and forced the animals to make a hasty retreat.

We stayed over night in the rest house, and the next day we reached the cave via 'Phurkia'. The cave nestling 'admist' the glorious peaks, appeared very beautiful. The, Samadhi sthal was within the beautifuly surroundings. It was quite close to the cave.

Though I have frequently visited Pindari and wandered in the snow clad surroundings like a free bird, this visit had a distinct mission I had come with a firm resolution to explore the cosmos and marvel at the different facets of the celestial creative activity.

In the evening, the beauty of the Himalayan peaks is worth watching. The musical Pindari river, the valley clothed in vibrant colourful flowers and the Kasturi deer moving freely admist the narrow path ways, present a joyous sight.

The next day, I started for 'Kafani' and Hyat Singh offered to come along with me. 'Kafani' is located at the elevation of ninteen thousand feet and it offers a marvelous view of Nanda Devi. After the 'Darshan' of the 'Nanda Devi' temple we returned to our cave. The following day I decided to make a short trip to 'Buljuria' Peak. We ascended the steep height of 21 thousand feet and enjoyed the breath taking view of 'Kailash Parvat' (Kailash mountain) Nanda Ghat, and the wide icy expanse which is the chief source of the Nandakini and Mandakini river. I tore a part of my kopin, tied it to a pole made out of ice and buried it in the snow mound - a symbolic gesture of the climbing feat. Another major attraction of the place was - water ponds and lakes of different shapes and sizes. White lotus grew in profusion in the scattered water ponds embellishing the beauty of the 'Buljuria Peaks'.

It had started snowing, and consequently the entire place, was covered by the mantle of thick fog. I came out of my cave and sat on a rock which was lying outside. The Japanese camera crew started the photography and I became a silent spectator to the different arrangements which were carried out by my friends and disciples. People began to pour in from distant places to participate in the proceedings of the pious occassions. Ratan Singh and Chanchal Singh made massive arrangements to accomodate approximately one thusand people. Camps and caves were available for those who had come to witness the 'Shav Samadhi'. For the first time, Pindari was beeming with human faces from all walks of life. Motivated by piety and 'faith' people had assembled in Pindari and restlessly awaited the divine spectacle.

Tomorrow, I thought, I will enter into the 'Shav Samadhi', sever all my links with the physical world and will be transported to another world, where I will be in close communion with Par Bramha 'Supreme Intelligence. Divorced from worldly prepensities, I will emerge in the realm of cosmic consciousness.

When the soul becomes free it ceases to see the difference between the practical and astral world (Sukshma micro). And the 'will' becomes the 'dominant' force. The 'will' becomes the 'life' the cast and creed.

The atmosphere in Pindari wore a festive look. There was joy everywhere despite the all pervading bliss, the unmistakable current of pathos could be divined. My 'Shav Samadhi' of such a long duration, made my followers, apprehensive lest my body got decomposed under the ice.

In a detached mood I lay in my cave lost in a multitude of thoughts. My thoughts wandered from 'Prakriti and Purush', man's inward and outward attitudes towards animate an inanimate, and his intense attachment to his life. To, sum, up let me say every human being dearly loves his life and wants to live at any cost.

I had spread some melted purified butter on a 'thal' (a tray) and instructed Ratan Singh and Chanchal Singh to keep a close watch on its condition. The butter would remain fresh for thirty days and if per chance the butter began to solidify, it would divide itself into three blood streak parts. If this situation cropped up they should treat it as a signal of misfortune and immediately unbar the 'Samadhi'. This assurance considerably allayed the misgivings of the villagers and restored their confidence. But Mangal Singh could not be pacified even by my assurance. He became extremely emotional and refused to leave me. Finally, I rather prevailed upon him to leave me alone. There upon, I was all alone in my cave waiting for the tomorrow to be born.

When the patiently awaited morning came, people began to assemble near my cave. The sound of Shankh (conch shell) rang thrice in the air and the sweet music of drums of temple bells made the day auspicious. The people were taken aback by this sublime phenomenon and stood rooted to the ground. The rays of the morning sun gave a rosy tinge to the Himalayan peaks and enhanced its glorious beauty. It was a very pleasent day, for the weather was clear and the sun shone brightly. I came out of my cave and closely inspected the site of the 'Samadhi'. I encircled the site with rocks and pebbles and secured it with the power of Mantras. Entry within the circle was strictly forbidden by me, any one who dared to trespass would be subjected to physical injury - this was my warning to the people. Moreover, this charmed circle will become effective only after the lapse of ten hours.

Before I entered into the 'Samadhi sthal' I gave a written declaration to 'Ratan Singh' in order to save him from future harassment by the local authorities. The declaration ran thus - "I am entering

into the 'Shav Samadhi on my own will inorder to survey the activities of the 'Anant Bramhand' (Eternal Bramhand). No living being of this universe is responsible for my act. With the co-operation of 'Shiva and Shakti' and the blessings of my 'Guru', I intend to explore the cosmos in my astral body. During this period no life form should be slaughtered within this area and no one should attempt to break into the 'Charmed' cricle. I also wrote the time and date of re-emergence from the 'Samadhi'.

At the chosen time I went inside the icy cave which was my 'Samadhi'. sthal. The sky vibrated with the sounds of 'Jai Ghosh - (may you be successful) and cheers. The door was, then sealed with wooden sheets and nails. Later on mounds of snow was used, to cover the sealed door and give the final touch. Inside the cave, the sounds of joy and laments could no langer pursue me. I was gradually getting isolated from the material world. At that moment I had freed myself from worldly proclivities and had detached myself from my gross form .I had surrendered my 'Sankalp', my religion, my spirituaslism, my ennui and my element to the 'Param Tatva' I was absorbed in 'Anant Bramhand'. Though physcially I was not visible to the masses, yet I could see the crowd which was gradually thinning , my gross form was lying in the samadhi, but I was out of the samadhi in astral form invisible to an ordinary human eye.

In the chapter entitled 'Thirty' three days in Shav Samadhi I have given an authentic description of my varied experience during samadhi. This narration may appear fictitious to the readers but they are never the less my authentic experiences.