Bharthari - Volume Two

Dr. Ravindra Pastor

Part Sixteen

In the initial days, it was very difficult for Bhartrihari to do all these activities. Every day he felt that these activities were impossible. But being in skilled hands, gradually his body became suitable for all these. After this, the Yogi taught to practice Siddha Asana, Padmasana, Singhasan Tadasana, Vrikshasana, Adhomukh Asana, Shava Asana, Konasana, Paschimottar Asana, Setubandha Asana, Shalabhasana, Uttanapada Asana and Bhadrasana etc. Then came the turn to learn Bandhas. So he was taught Moolbandha, Uddiyana Bandha, Jalandhar Bandha. Yogi always kept one of his skilled disciples with Bharthari during his practice. He used to make Bharthari practice at a fixed time and also take care of his food.

Then the practice of Pranayam started. Under this, difficult practice of Kumbhak, Rechak, Surya Bhedan, Seetkari, Bhastrika, Bhramari, etc. started. Along with this, Maha Mudra like Khechari, Viparitakarni, Vajroli, Sahajoli, Amroli, Shambhavi, Unmani, etc. were taught. Due to these practices, Bharthari's body got purified, the body became strong, the stability of the body increased and the body became light. Now Bharthari's mind started getting involved in all this. Yogi was singing Bhajan - "Gagan Mandal Main Oondha Kuwa, Vahan Amrit Ka Baasa. Sagura Hoi Su Bhari Bhari Peevai, Nigura Jaai Piyasa.".

Earlier, also, he had heard Yogi singing this, but at that time he could not understand anything. Now he has understood its deep meaning. He has started experiencing something. Bharthari's friend prepared a yoga mat for him by spreading kusha grass, a blanket and a white sheet which was neither too high nor too low. On this mat, he used to sit in Sukhasana at the beginning of every day at the fixed time. He kept the spine straight.

Part Seveteen

Today that disciple of Yogi was also singing the hymn of Yogi "Gagani Mandal Mein Gaayi Biyayi, Kaagad Dahi Jamaya. Chhanchhi Chhanni Pindata Peevi, Sidhan Makhan Khaya.". Now it was easy for Bharthari to understand all these contradictory things. Bhartrihari started practicing yogic activities regularly every day. Yogi used to do regular self-study according to the yogic tradition. According to the science of yoga, the human body has five layers: Annamaya Kosha, Manomaya Kosha, Pranamaya Kosha, Vijnanamaya Kosha, Anandmaya Kosha.

A human has three bodies: the Gross body, the Subtle body, the Causal body. The purpose of the existence of these three bodies is different, and their capabilities are also different. In our body there are Mooladhar, Swadhisthana, Manipur, Anahat, Vishuddha, Ajna and Sahasrara Chakras. Yogi told that if we manage the energy of these seven chakras properly, then we can easily achieve extraordinary success.

It is said that. Generally, all our energy is in the Muladhara Chakra. Through meditation, we bring our energy located in the Muladhara to the Sahasrara. This energy can be pulled upwards through breath control and meditation. As we raise the energy from one chakra to another, miraculous changes start appearing in our personality. So today I will tell you what these chakras are. “There are a total of 114 chakras in the human body. Although there are many more chakras in the body, but these 114 chakras are the main ones.”

You can call them the confluence or meeting places of the nerves. These confluences are always in the shape of a triangle. Although ‘Chakra’ means wheel or circular. Since it is related to movement from one dimension to another in the body, it is called a chakra, but in reality it is a triangle. Our body is made up of five elements, which include earth, water, air, fire and sky. These 5 elements are divided into 7 main chakras of the body. The balance of these five elements and seven chakras makes the body healthy.

Muladhara Chakra - Your Muladhara Chakra is considered to be the root or foundation of your body. Muladhara or Root Chakra is related to instinct, security, survival and the basic potential of human beings. It is connected to the genitals and adrenal medulla. The symbol of Muladhara is a red lotus with four petals. Its main theme lies in sexual desire, lust and obsession. Physically, Muladhara controls sexual desire, mentally it controls stability, emotionally it controls sensual pleasure and spiritually it controls the feeling of security. There is a muscle in this area, which controls ejaculation in sexual activity. There is a parallel outline between the sperm and the egg, where the reproductive code and Kundalini remain coiled. The symbol of Muladhara is a red lotus with four petals. Its main theme lies in sexual desire, lust and obsession. Physically, Muladhara controls sexual desire, mentally, stability, emotionally, sensory pleasure and spiritually, a sense of security.

You can balance this chakra through pranayama and basic yoga postures like: Tadasana, Vrksasana, Shavasana. Its bijaakshar is – “Lam” The desire for excessive pleasure in a person and spiritual desire come from this chakra. Swadhisthana Chakra – Swadhisthana Chakra is located in the sacrum, i.e. the triangular bone at the back of the waist, and produces various sexual hormones in conjunction with the testicles and ovaries which are associated with the reproductive cycle. Swadhisthana is also commonly associated with the urinary system and adrenals. The symbol of the sacral chakra is an orange lotus with six petals, and it is interlinked with it. The main themes of Swadhisthana are relationships, violence, addictions, basic emotional needs and pleasure. Physically, Swadhisthana governs reproduction, mentally, creativity, emotionally, happiness and spiritually, curiosity. The symbol of the Sacral Chakra is an orange lotus with six petals and intertwined with it. The main theme of Swadhisthana is relationships, violence, addictions, basic emotional needs and pleasure. Physically, Swadhisthana governs reproduction, mentally, creativity, emotionally, happiness and spiritually, curiosity. The Beej Mantra of this Chakra is “Vam”. This Chakra is considered a Tamasic Chakra.

Manipura Chakra - The Manipura Chakra is located between your upper abdomen and chest bone. Connected to your liver, gall bladder, stomach, spleen and pancreas, this third Chakra is considered the source of your power or your instincts. Your career, abilities and self-esteem are influenced by this Chakra. Physically, your Manipura Chakra is connected to your abdomen and governs everything related to your metabolism and digestive system. When it is blocked, you may have stomach ulcers, pancreatitis, gall bladder disorders, diabetes and other digestive disorders. It plays a vital role in digestion, the conversion of foods into energy for the body. Its symbol is a ten-petalled lotus. The colour that corresponds to the Manipura Chakra is yellow. The main themes that are governed by Manipura are personal power, fear, anxiety, opinion formation, introversion and the transformation from instinctive or basic to complex emotion. Physically, Manipura governs digestion, mentally personal power, emotionally expansiveness and spiritually the development of all entities. The Beej Mantra of this Chakra is “Ram”.

Anahata Chakra - Your fourth chakra, or Anahata, is located in your chest, near the heart area. This chakra is associated with feelings of love, romance and empathy for others. A blocked heart chakra can make you more prone to cardiovascular diseases, nervous breakdowns, breast cancer, lateral curvature of the spine, high blood pressure, sleep disorders and more. This Chakra also acts as a protection against the adverse effects of stress. The symbol of Anahata is a lotus with twelve petals. Anahata is associated with the color green or pink. The main themes associated with Anahata are complex emotions, compassion, kindness, devoted love, balance, rejection and well-being. Physically, Anahata governs movement, emotionally devoted love for self and others, mentally, passion and spiritually, dedication. The Beej Mantra of this Chakra is – “Yam” Vishuddhi Chakra – This Chakra is parallel to the thyroid gland, which is in the throat, and produces thyroid hormones. It is a sign of the inner self, which brings growth and maturity. Its symbol is a sixteen-petal lotus. Vishudh is identified with a light or pale blue or turquoise color. It governs the themes like self-expression and communication, as discussed above. Its symbol is a sixteen-petal lotus. Vishudh is identified with a light or pale blue or turquoise color. It governs the themes like self-expression and communication, as discussed above. Physically, Vishudh governs communication, emotionally freedom, mentally open-mindedness and spiritually a sense of security. Its Beej Mantra is – “Ha”.

Ajna Chakra – Gives mental strength and forgiveness, the Ajna Chakra is located between the eyebrows. The symbol of the Ajna Chakra is a two petal lotus and it corresponds to white, blue or dark blue color. The main theme of Ajna is balancing the higher and lower ego and trusting inner guidance. The underlying meaning of Agya is to use intuition. Mentally, Agya is associated with visual consciousness. Emotionally, Agya is associated with purity at the intuitive level. The chakra has two syllables and two bija mantras – Ha and Ksha.

Sahasrara Chakra - Sahasrara is generally considered to be the chakra of pure consciousness. It is located right in the middle of the forehead at the top. It is symbolized by a thousand petals of a lotus and is located at the top of the head. The inner aspect of Sahasrara is associated with the release of karma, the physical action is associated with meditation, the mental action is associated with universal consciousness and unity, and the emotional action is associated with existence. When your Sahasrara Chakra is blocked or imbalanced, you may experience migraines, seizure disorder and problems related to your right eye. It is symbolized by a thousand petals of a lotus and is located at the top of the head. Sahasrara represents the color purple and is associated with inner wisdom and physical death. The inner nature of Sahasrara is associated with the release of karma, physical action with meditation, mental action with universal consciousness and unity and emotional action with existence. This chakra has neither any Dhyana mantra nor any Beej mantra, only meditation on Guru is done on this chakra. Chant Om or Aah.

?Part Eighteen

Diseases arise from the imbalance of the life force or Prana of the body. The balance of this life force is determined by the balance of three bodily qualities called doshas: Vata, Pitta and Kapha. All of us have a body of one of these three tendencies, according to which our constitution, doshas, mental state and temperament can be ascertained. The names of the five vayus present in the body are - Prana, Apana, Udana, Samana, and Vyana. These vayus are also called Pancha Prana. These gases remain mobile inside the body and help in various functions of the body. While doing pranayama or breathing, we perform three actions: 1. Purak 2. Kumbhak 3. Rechak. The above three types of actions are called internal vritti, stambha vritti and external vritti by the Hatha yogis. That is, taking, stopping and releasing the breath. Internal stopping is called internal kumbhaka and external stopping is called external kumbhaka.

Kundalini awakening is a spiritual yogic process in which energy awakens in the body. In this process, seven chakras of the body awaken and the life energy starts flowing upwards from the lower part of the body. This means that you start accepting the truths from which you used to run away till now, which many people call attainment of self-realization. There is awareness about many subjects. Kundalini awakening not only improves your physical life but also takes your spiritual life to a different level. The nature of Kundalini is such that when it is calm, you are not even aware of its existence. When it is active, you realize that there is so much energy within you. This is why Kundalini is depicted as a snake. If a coiled snake does not move, it is very difficult to see it.

Kundalini Yoga is a powerful yoga process, in which energy is awakened. If it is done correctly, it can change your life. For Kundalini awakening, first of all, all your nerves have to be purified. Prana energy flows in the nerves. Along with that, mental, emotional and physical energy also has to be purified. Bhartrihari's practice and self-study continued continuously. Now he started enjoying all this. He was spending all his time in these activities. This made the body healthy and he felt light with yoga practice. He had never experienced such a thing. It was a departure towards a new life.

?Part Nineteen

Bhartrihari was gaining a lot of knowledge while doing satsang with the Yogi and was getting direct experiences through practice. Although sadhna is tough, it is worth doing in life. In the beginning, the body did not cooperate, so he would sit in a comfortable position on his mat, keep the spine straight and practice breathing. Many months passed doing this. Then gradually he started practicing Rechak, Purak and Kumbhak while sitting in Padmasana. Experiments started on Ida, Pingala and Sushumna Nadi. The Yogi gave a detailed description of Chandra Nadi and Surya Nadi. The Yogi said that the mind is connected to the body through Prana Vayu. If we control the Prana Vayu and breathe consciously, then we can calm the mind. Hearing, touch, sight, taste and smell - and the five senses

Five tanmatras are corresponding to the senses and the five sense organs. The mind becomes calm by concentrating on them. Bharthari came to know this by practicing. The Yogi said that “It is only attachment that binds the human mind. There are four dimensions of our inner being. Which we know as mind, intellect, ego. But a normal man knows them as one from the outside.”

Apart from this, the Yogi told that even one who relies on dreams and sleep can stabilize the mind. The mind becomes calm by adopting an Ishta and chanting a mantra. A man should choose one of these methods based on his nature and practice. The Yogi told Bharthari, “Practice the method which you find easy with devotion.” When the Yogi lifted Bharthari, “Aadesh” came out of his mouth involuntarily and he bowed down. Bhartri sat down on the mat to practice. His consciousness was fixed on his breath and he felt it like the flame of a lamp, in the Muladhara root base below the straight spine without trembling. Bharthari was not aware of how long this state lasted. When he woke up, there was the noise of pressure cookers and sieves outside. He came out of the cave and looked at the sky and seeing the position of the stars, he realized that it was midnight. Bharthari looked at the Kshipra river and found the calm river sleeping. The moon was shining on the calm surface of the river in the sky. It was as if the moon was bathing in the river. Bharthari's mind was calm and he went back to sleep in the cave.

?Part Twenty

One year had passed by serving in the ashram, begging in the city and practicing yoga. Only three days were left. The Yogi decided the day of Purnima to make Bharthari a companion by giving him the initiation of ‘Avalambi’. There was a festive atmosphere in the ashram, but Bharthari was sad. Tomorrow is the day of Purnima. Tomorrow Yogi will become Bharthari's Guru. There is a flood of imaginations about the future in his mind. He is not able to concentrate on his meditation tonight. He is going to become an official member of the Nath sect. Stories of the tradition of Gurus started playing in his mind. So many stories, so many things, immense knowledge.

In the morning, Bharthari was prepared. His head was shaved. He was made to take a dip in the cold water of Kshipra and then bathed. He was made to wear unstitched clothes. A black woolen sacred thread was tied around his neck, which is called 'Sile'. It has three threads which are the symbols of Ida, Pingala and Sushumna nerves. This is a memento of the pledge to purify the 72,000 nerves of the body. Now he has to live a nomadic life as a Nath sadhu. He has to wear saffron coloured unstitched clothes. A horned thread is kept around his neck. Both of these are called 'Singi Seli'. He will have a tong in one hand, a water pot in the other, earrings in both ears, and a waistband around his waist. He will have matted hair. From now on, he will have to roam around singing Nathpanthi bhajans and earn his living by begging. Now Bharthari can ask questions to his Guru. He can read ‘Agama’. From now on, it will be compulsory for him to follow the five Yamas Yamas told by his Guru – non-violence, truth, non-stealing, non-possession and celibacy. Similarly, Bharthari was ordered by his Guru to follow the five rules of cleanliness, contentment, penance, self-study and Ishwarpranidhan.

Every day, all the Yogis would bow down to the Guru when he would sit on his seat and sit in a firm seat after saying “Aadesh”. Guru Preeti would give lectures every day, which the Yogis would repeat and remember again and again. In the ashram, he would have to practice yoga regularly in his cave. In between, on the orders of his Guru, he would go to different villages for begging. He would consider the work given in the ashram as a part of his sadhana and would do it without complaining. The order of the Guru was supreme. This sequence continued uninterrupted in the ashram, but sometimes some disciples would fall ill due to physical, divine and material reasons. Then one day the Guru preached to everyone on the cure of these interruptions in Yoga.

The Guru said that “There are mainly nine diseases which become an obstacle in Yoga. The first disease among these is a physical disease. Its treatment is done by using Dhoti, Basti, Neti, Tratak, Nauli and Kapalbhati.” All the disciples were made proficient in all these activities by experimenting. The remedy for this disease is through the medicines given in Ayurveda. It was made compulsory for the disciples to know the knowledge of these remedies so that they can treat others along with their treatment. The second disease is Styan. In this state the body remains healthy but the mind remains disturbed. Its cure is done by practicing Naad Yoga. The third disease is Shashanshay. When doubts about the sect arise in the mind. Its remedy is done by increasing a sincere devotion towards the sect and the Guru. In the fourth disease, negligence prevails in the mind. The mind does not concentrate on yoga, the mind gets distracted from sadhana. Self-study does not happen. In this condition, there are instructions to do pranayam to calm and stabilize the mind. Under which the practices of Surya Bhedan, Sheetkari, Sheetala, Bhastika, Bhramari and Plavani etc. were taught by the Guru.

The fifth disease is laziness. This is a disease of the body level when Tamas increases in the body. One does not feel like doing anything. When the mind is there but the body does not cooperate. To remove this disease, the Guru taught Asanas and Mudras. In which Sukh Asana, Swastik Asana, Go Mukh Asana, Vajrasana, Halasana, Uttanpad Asana, Palm Asana, Chakra Asana, Peacock Asana, Kurma Asana, Kukkut Asana, Dhanushasana, Shirsha Asana etc. are the main asanas. The main ones among the mudras are Mahamudra, Khechari Mudra, Viparita Karni and Vajroli. The sixth disease is continuity. In continuity, attachment towards sensual pleasures increases. remove this Bandhas were used to remove this condition. Among them, Moolabandha, Jalandhara Bandha, Uddiyaana Bandha and Maha Bandha are the main ones. The seventh disease is delusional vision. In this condition, one hears different kinds of voices and sees things which are not there. To remove this condition, the practice of meditation and concentration was taught.

The eighth disease is Alabdha Bhumikatva. This condition comes when the Sadhak does not get success even after tireless efforts. Hence, his confidence is shaken. In this condition, the Sadhak gets the support of other Sadhaks and the Guru, and he keeps practicing with constant devotion. The ninth disease is Avasthathan. In this disease, the Sadhak is not able to stay in one condition for a long time and gets disappointed due to the experience which he gets once, not happening again.” The Guru said that in this condition, only continuous practice without any desire for the result can give relief.

Part Twenty one

Bhartrihari started practicing the teachings of the Guru strictly. Whenever he faced any problem, he would go to the Guru. He would ask questions, resolve his doubts and then start practising again. The Guru would also be satisfied with his achievements. Bharthari was rising above the natural laws and moving towards achieving the state of an Aughar. By practising Yoga day and night, all his tendencies were diminishing and his mind was becoming as pure as a crystal. He would constantly meditate on his mental tendencies. The Guru had mentioned many times in his teachings that there are five stages of the mind, where the mind is born. They have been described as Kshipt, Vikshipt, Moodh and Ekagra Nirudh. The tendencies of the mind are complex and easy based on experience. The tendencies are basically of five types, which are known as Praman, Viparyay, Vikalp, Nidra and Smriti.

Guru Maharaj explained that there are three types of Praman, Pratyaksh, Anumaan and Aagam. Bharthari had experienced these things in his life from time to time, so he was feeling the words of his Guru. For him, this was not mere knowledge, but a reality that he had experienced. In the past one year, he had seen many ups and downs, but by the grace of Guru Maharaj, with faith and constant practice, he was able to overcome every obstacle. This was only God's grace, otherwise what was his status? It was all the result of destiny and accumulated karmas. Guru Maharaj explained the difference between Purusha and Prakriti. He explained the difference between Kshetra and Kshetrajna.

Then he was able to understand how Purusha, the conscious element, and Prakriti, the unconscious element, work. How the three elements of nature, Sat, Raja and Tam, create the five Mahabhutas of nature, Earth, Water, Fire, Air and Sky. We experience these elements in the body through the five action senses, mouth, hands, penis, anus, feet, through their tanmatras, smell, form, taste, touch and sound. We do physical work with these. Eyes, ears, nose, skin and tongue are the five external senses, and mind, intellect, consciousness and ego are our internal organs. We get knowledge of subjects through the senses. We experience these experiences in the mind as happiness or sorrow.?

Part Twenty two

Bhartrihari was given detailed knowledge of the structure of the human body by Guru Maharaj and was shown through experiments. With this, now Bhartrihari understands the relation of cause and effect of every process inside and outside the body. In the same sequence, Guru Maharaj explained the science of pulses and told that Ida pulse is on the left side of the spine which is connected to the right part of the brain. It is also called Chandra Swar or Chandra Nadi. Pingala pulse is on the right side of the spine, which is connected to the left part of the brain. It is also called Surya Swar or Nadi. Sushumna pulse is in the middle part of the spine. The 108 centers of the body connect the gross body to the subtle body. The five layers of the human body are Annamaya Kosha, Pranamaya Kosha, Manomaya Kosha, Vijnanamaya Kosha and Anandmaya Kosha. In the middle of the body, on the spine, there are seven chakras namely Mooladhar, Swadhisthana, Manipur, Anahat, Vishuddhi, Ajna and Sahastradhar. The flow of life energy takes place in the body through these nadis and chakras. Nadi Shodhak Pranayam is done to transmit the flow of energy unhindered. Kundalini is in a dormant state in the Mooladhar Chakra after making three coils. Yogis awaken it through yoga and take it from Mooladhar to Sahastradhar.

Bhartrihari was overwhelmed after knowing the amazing structure of the human body and its powers. But whenever the Guru repeatedly mentioned Pingala Nadi, the image of Pingla Rani would emerge in Bhartrihari's mind. When Bharthari went to the palace for the last time to take alms from Pingla on the orders of his Guru, he saw the helplessness in Pingla's hopeful eyes again and his mind wavered, but due to the practice of detachment, he controlled his desires. Sometimes in the state of deep meditation, those helpless eyes used to follow him. Many times Bharthari used to remember the infinite intimate moments spent with Pingla, then it became difficult to stop the flood of memories. Although he was making tireless efforts in the presence of Guru Maharaj to get free from these memories. But Samadhi was still far away.

?Part twenty three

?After adopting the Nath sect, the Sanyasi was given initiation only after 7 to 12 years of rigorous penance. In special circumstances, initiation can be given anytime according to the Guru. Before or after initiation, the person who receives it has to follow strict rules throughout his life. He can never get a position in the court of any king, he can never eat in any royal court or royal house but he can certainly get alms from the royal court or the king. He can wear unstitched saffron clothes.

One has to wear the Aadesh word in the mind with every breath. One has to greet any other Nath with the word Aadesh. A Sanyasi can cure someone's disease with yoga and herbs, but in return he can only take grains or saffron clothes as alms from the patient or his family. He cannot take any kind of jewellery, currency etc. for curing the disease and neither can he accumulate them. Bharthari was now waiting for this time. When in the last phase of his life, he would stop at one place and light an eternal fire, and some Nath Sadhaks would go to the caves of the Himalayas.

Seeing Bharthari's rigorous sadhana and devotion, Guru Maharaj decided the day to give him ‘Aughad Diksha’. Bharthari was taken to Kshipra for a bath in Brahma Muhurta. First the tonsure was done at the ghat and then the bath. After this, Guru Maharaj performed the rituals of Koti, Bhabhut and Lagot and ordered to practice 'Sanyam'. Under this, Guru Maharaj told the methods of practicing Dharana, Dhyana and Samadhi. With this, when Ritambhara Prajna is born, the seeker can be free from old memories.

The rituals that arise from Ritambhara Prajna erase the previous rituals. Because before this, the five afflictions of the mind, Avidya, Asmita, Raga, Dvesha and Abhinivesh keep on creating lust, anger, greed, attachment, pride and envy in the mind. Since these kept arising from time to time, Bharthari wanted to know the solution from Guru Maharaj, then Maharaj said, "Child! When the time comes, I will inform you myself." Now that the time had come.

Guru Maharaj was telling that "Lust is born due to ignorance. This affliction always exists in the mind in a thin, fragmented and generous form. The experience of eternal, pure, happiness and self in the temporary, impure, sorrow and a substance different from the soul respectively is called ignorance. Therefore, when the practitioner experiences eternal in temporary, pure in impure, happiness in sorrow and self in non-self, only then ignorance is destroyed. Considering the power of sight and the power of vision as one form is the egoistic affliction.

That is, when the practitioner does not know the difference between the field and the knower of the field, then this affliction arises. The desire to enjoy happiness from others is the Raga affliction and the desire not to experience sorrow is the Dvesha affliction. Attachment towards life is the Abhinivesh affliction.” Hearing this explanation from the Guru Maharaj, Bhartrihari could understand what he had to practice in 'Sanyam'.

Now Bhartrihari was practicing to dissolve the five afflictions. Because he had to merge the five afflictions into nature. Without this, there was no way to get rid of those eyes of Pingla which kept appearing in his mind from time to time. So far, whatever was to be abandoned had been abandoned, whatever was to be left had been left. Bharthari had achieved the state of 'Han' but he was yet to achieve 'Vivekkhyaati'. Bharthari believed that a man always has two options to live his life, in which one path is called the path of Shreyas and the other path is called the path of Preyas. The right to choose is always with us, so we cannot blame anyone else for our choice.

Like many people, they blame fate, some blame God or someone else. Which is turning away from one's responsibility. The choice of ours in which we get pain in the beginning and happiness in the end is called the path of Shreyas, and the choice in which we get happiness in the beginning and sadness in the end is called the path of Preyas.

In his previous life, he had always chosen the path of Preyas, but after coming to the ashram, he is walking on the path of Shreyas. Under which he has achieved the five Yamas. By practicing non-violence, he has abandoned enmity towards any living being. By being firm in truth, he has renounced the fruits of his actions. Due to the firmness in the feeling of non-stealing, all kinds of feelings of stealing have vanished. By following celibacy, he is taking advantage of Samarth. Due to the firmness in the feeling of non-possession, he has come to know the reasons for his previous births and the reasons for the relationships in those births.

Similarly, Bhartrihari has followed the five rules strictly till now and has achieved the siddhis that can be obtained from them. In which, by following cleanliness, the desire to get physical pleasure from others has ended. By practicing contentment, the mind has become pure and the concentration of the mind has increased and the senses have been controlled. By doing penance, the senses have become strong. By doing self-study, they have come to know that the nature of light is action and state, the nature of ghosts and senses, the purpose of enjoyment and liberation for man is the visible.

It includes five tanmatras, ego, gender and aling. The consciousness, which is the soul in the form of knowledge, is the seer who sees according to the pure attitude.The soul does not perish at any time, so it is eternal, and the one who believes in the eternal is a follower of eternal religion. As long as the root exists, the result of that karmashaya is received in the form of birth, age and enjoyment.

They give the karmic results in the form of happiness and sorrow. But for the prudent, all the karmic results become sorrow only. Bharthari now became clear about his relationship and deception with Pingla, that they were the results of his karmas of his previous birth and nothing else. As soon as he got this knowledge, his mind became pure. All the memories disappeared. Now meditation started deepening in the mind. After Bharthhari attained firm posture, he was freed from the troubles of heat, cold, hunger, thirst, gain, loss and conflict.

part Twenty four

?To practice pranayama continuously, With this he got the power to make the external thoughts, internal thoughts, praise thoughts and place, time and calculation longer and shorter. Karmas were abandoned. With the practice of Pranayam, the layer of ignorance on the wisdom of discrimination became weak and concentration of mind increased. With Pratyahara, the senses were controlled. By focusing the mind on one place with Dharana, the thoughts of the mind became uniform. Now the time to grow like Samadhi was slowly coming near.

Because the done, caused and approved Karmas had ended. The states of the mind, which were agitated, disturbed, moody, etc., were destroyed and with the continuous rise of the concentrated state, Samadhi started deepening. Slowly, Bhartrihari started experiencing various Vibhutis powers effortlessly. In this, with self-control in the nature, characteristics and state of the matter, he started getting knowledge of the past and the future.

With the connection of the knowledge of words and their meanings, he started understanding the language of all living beings. As one's mind was free from doubts, it became easy to read the mind of others. He also started getting prior knowledge of death. Bharthari started relating to every living being with a feeling of friendship, compassion and joy. Now he did not think of the past and the future. His mind remained stable in the present.

Now the efforts to purify the intellect and the soul started increasing. He was slowly moving towards Kaivalya. The Guru would guide him from time to time. Now Bharthari would come out of his cave only when he had some important work, otherwise most of the time he would sit in the cave on a firm seat, concentrating his mind and meditating. The consciousness would stand straight like a bamboo and burn like the flame of a motionless lamp. This became the form of his consciousness. This realization was so intense and clear that it cannot be described in words.

This state was so full of joy that he did not want to come out of that state. Now he had attained the state of Kaivalya with the knowledge of discrimination. Now he was moving towards Dharma Megh Samadhi. Today, after many days, Bharthari bowed down at the feet of his Guru. Now there were no questions left, no pain. The seen and the seer were in their original form.

The Guru now decided to give Bharthari ‘Darshani Diksha’. In Darshani Diksha, a hole was made in his anklet and he was made to wear permanent earrings. Bhabhut was applied. Panch Sanskars were completed. He proclaimed ‘Alakh Niranjan’ which was repeated by everyone in the ashram. This declaration resonated in all directions. Now he had become a ‘Kanphata Yogi’ from a Sadhu. Now he was established in 'Krama'. He had realized that the soul being situated in its original form is salvation. The difference between inside and outside had ended for him. While doing all this, he did not know when twelve years passed. When he got the knowledge, then on orders, he started composing Vairagya Shatak.

Part Twenty five

On achieving victory over 'Sanyam', the intellect is illuminated in the light of meditation. Bharthari started practicing Samyam first from the gross and then mastered Samyam by working on the subtle planes. This destroyed the planes of Bharthari's mind like agitated, disturbed and stupid etc. and concentration arose. With Samyam, the one element that remains the same in the past, present and future of an object is the Dharma of that object.

Bharthari came to know this well. By knowing the three results of an object, Dharma, Lakshan and Sthan, he became capable of knowing the past and future of the object. By knowing the connection between words and their meanings, Abhidha, Lakshan, and Vyanjana, Bharthari now became capable of understanding the words of all living beings. By adopting Samyam, the knowledge of previous births became available. He could see that when a yogi creates many bodies, then he creates many minds by using his ego. Due to the merger of all the minds in the state of Samadhi, their deeds also became devoid of sins and virtues.

But they still keep experiencing the accumulated sanskars of their previous births. Sometimes, in the deep darkness, they would feel the presence of Pingla inside the cave. Her pitiful eyes would be visible. Then they would get drenched in sweat.Bhartrihari remembers that “how a woman is the reason for the bondage of a man in this world. How he had written in Shringar Shatakam that by a slow smile, by the feeling of disorder in the heart, by shyness, by sudden fear, by looking sideways, by talking, by quarrels due to jealousy, by pleasure and frolic – in all these ways, women are the reason for the bondage of men in this world.”

In Shringar Shatakam, Bharthari has enumerated many weapons of women- “The cleverness of the ups and downs of the eyebrows, sarcasm through semi-open eyes, extremely soft and sweet speech, a soft smile full of modesty, slow movement and being in a state of luxury- these feelings are both ornaments and weapons of women.” At some point in his life, he believed such thoughts to be true. Pingala was born to meet Bharthari. She was the younger daughter of a jagirdar, her elder sister's name was Ida. Ida and Pingla were twin sisters. Their mother had brought up both the sisters with great love and care.

She had got her daughters educated in the Chaushat arts under the supervision of the teachers of the ashram of sage Sandipani. Pingla was highly proficient in singing, musical instruments, dancing, drama, painting, makeup, magic, diplomacy, hypnotism, medicine, exorcism, law, symbolic language, gemology and Dhoot Keeda, etc., and had special interest in them. She was ambitious since childhood and used to accept new challenges. Due to her immense desire to win and being her father's favourite, she became proficient in governance and justice.

Bhartrihari was aware that she was young but was very knowledgeable in various fields. How attractive is the comparison of women with planets- “Beauties are like Jupiter, the Guru of Gods, because of their breast weight, like the Sun because of their lustre, like the Moon because of their moon-like face, and because they walk slowly or are adorned with feet like Saturn, they are like planets.” Seeing Pingla, he suddenly remembered his verse written in Shringar Shatakam.

He had married her with great stubbornness. Pingla had studied Shringar Shatakam of Bharthari in Gurukul. She found Bharthari to be very learned, valorous and romantic. Although her mother had not shown much enthusiasm. But due to her husband's stubbornness and obstinacy, she had not been able to do so. Before Pingla's departure, she had taught him the difference between high and low by citing the Maharaja's increasing age.

But when she came to the palace, she was not welcomed the way she had imagined in her mind. Due to the busy schedule of the Maharaja's two wives and their children, she had to face loneliness. The domestic quarrels in the palace sometimes became very bitter. Then she often used to lock herself in her room. The Maharaja remained busy in the state affairs. Sometimes at night he used to go to the city in disguise to know the condition of the people.

Bhartrihari told some verses of Niti Shatakam to Vikram based on his past experiences. “What is the importance of wealth in life? Bharthari said that the one who has wealth is considered to be a noble, learned, erudite and virtuous. He is also considered to be an orator and handsome. All qualities are dependent on gold.” Regarding an ignorant person, he said that “It is very easy to convince a fool who does not know of the good and bad, it is even easier to convince a knowledgeable person who knows what is right and wrong; but even God himself cannot satisfy a person who considers himself a scholar with little knowledge.

If a man wants, he may try to extract a gem from the tip of a Capricorn's jaw; if he wants, he may try to swim across the ocean turbulent with his arms; if he wants, he may dare to wear an angry snake on his head like a garland, but he should never dare to bring the mind of a stubborn fool from the wrong path to the right path."

?Part Twenty six

When Pingla was alone at night, she would gaze at the Kshipra river from the window of the palace. The flow of the river would flow unhindered and carefree. The flow of the river would flood Pingla's mind with desires in the silence. The entire palace would be in the lap of sleep; only the voices of the gatekeepers would sometimes break the silence. The gatekeepers would often make noise by banging their sticks. One night when Pingla was sitting in the window of the palace and watching the river, she saw a young man in military uniform in the milky moonlight. He looked very attractive, well-built and handsome in the military uniform.

She became curious to know who this young man was. She asked her maid in the morning and the maid told her that he was the city police chief who sometimes comes at night to check the security of the palace. The queen remained sad and said nothing. One night she was strolling alone on the roof. She was unable to sleep. As the room was too hot, she came and sat on the roof in the cool breeze coming from the river. Just then that young man came on the roof. He greeted her politely with a bowed head and requested that going alone on the roof in the second half of the night is not good from the security point of view.

Then the queen said that the Maharaja had gone out for royal work, it was very hot in the room, that is why she came alone on the roof. Then the queen would ask him questions of this and that young man was answering very politely. When the queen wanted to know about his work, he told her that he had been appointed to this post after he had protected the Maharaja in a time of crisis when he was attacked while hunting three years ago. His family is in the village and he lives alone in a state-provided house near the palace.

Time passed like this in talks. Pingla did not even realize. Realizing that it was a long time, the police chief took permission and left. Pingla also came to her room. As soon as she lay down on the bed, she remembered the incident when one morning the Maharaja was brought to her house in an injured state. How she had served him with all her heart. She did not know when she fell asleep thinking about it.

When the queen was alone, she would now keep walking on the roof at night in the hope that she might meet the police chief again. But the police chief did not come there for many days. The face of the young police chief did not leave Pingla's mind. But she would remember the dignity of her post and she would not take any step. She loved the king a lot. But sometimes her mind would get so disturbed that she would start losing to her mind.

The dilemma of thoughts and decision-option kept going on continuously. She was fighting with herself. But this time the king had also not been able to return to the palace for months. Three days passed like this. But due to her indomitable lust she sent her trusted maid to call the police chief. Today she met him in an empty room of the palace instead of the roof. Then they started meeting often. It is said that even walls have ears. There is a saying that “Well, blood, cough, happiness, enmity, love and drinking cannot be hidden even if one tries to hide” and the saying became true.

The news of their meeting reached the king's brother Vikram through the corridors of the palace. Vikram deployed his spies. One night, on getting the news, Vikram caught the queen red-handed. He was watching the queen secretly, but the queen saw Vikram while she was leaving. He respected the queen a lot, so he could not say anything to her face. Vikram ordered the police chief not to come here. He was very scared, Maharaj. He was also outside. Some days passed peacefully. But due to Pingla's stubbornness, he had to come when called. The police chief was helpless. Because he knew that this act of his could get him beheaded any time.

He tried to share his doubts with the queen once or twice. But the queen was not ready to listen to anything. One night the queen called him to meet her in the stable. When he was going there, he was about to face Vikram. But before Vikram could see him, he hid behind a pillar. But the alert Vikram saw him. He went ahead without saying anything because there were other people with him.

That day the police chief's body had turned pale. He was very sad. He thought many times that he should go back, but he was very afraid of the queen. He was afraid that the queen might do something wrong. The queen had even talked about giving up her life on many occasions. Due to this, he reached there fearing the womanly character of the queen. Seeing him so scared, the queen wanted to know the reason from him, and out of fear he told the truth. The queen was hugging him and asking him to calm down. Both were very disturbed when suddenly there was some noise and the queen in a panic ran towards her room and lied to the king and got Vikram sent out of the palace.

Bharthari and Vikram's fathers were born from the two wives of the king. There was never any difference of opinion between the two brothers, but due to Pingla there was a difference of opinion between the two brothers. After Vikram left the palace, Pingla's interference in the state affairs increased. Due to the growing discontent in the kingdom against Bharthari, this news reached Guru Gorakhnath, then he came to the palace to give a gift of fruits, and that fruit went through the queen and then through the prostitute to Bharthari.

Then Bharthari became a recluse and he gave the kingdom to Vikram and came to the ashram. Bharthari came to know the truth through his spiritual power. This incident was written in a shloka of Vairaagya Shatakam like this- “Pingala, whom I think about constantly, is indifferent towards me. The person whom Pingala loves is infatuated with some other woman, the royal dancer. That royal dancer has affection for me. Shame on that Pingala! Shame on that person! Shame on that royal dancer! Shame on that Kaamdev and shame on me too!”

Pingala was successful in her plan at that time and Bharthari, not believing Vikram’s words, asked her to leave the palace. Although Bhartrihari knew that “those who have neither studied, nor performed penance, nor given charity, nor acquired knowledge, nor behaved with virtuous people, nor learnt virtues, nor performed religious rituals – they are uselessly a burden on the earth in this world and are animals grazing in the form of humans.”

“It is better to live with ferocious animals in the deserted forests and mountains, but even if one gets an opportunity to sit in Indra’s court with a fool, one should not accept it. Those who behave generously towards their relatives, kindly towards others, cunningly with the wicked, lovingly with the gentlemen, ethically in the royal court, politely in front of the learned, cruelty with the enemies, patiently in front of the elders and cunningly or cleverly with women – it is because of those skilled men that the dignity of the world or the status of the world is maintained; that is, the world is dependent on them.”

King Bhartrihari had done so much penance after leaving his kingdom but Pingla's eyes were still following him. Based on his experience, he wrote in Vairaagya Shatakam that "Till now I have visited many countries and difficult forts but still did not get any result. Leaving aside the pride of my caste and family, the service I did for others also went in vain. Without worrying about my honour, I ate like a crow in someone else's house, but even then, O greed in the form of a bad mind engaged in sinful deeds! You could not be satisfied. O greed! Now, stop following me and see, after falling into your trap, I dug up the earth in search of wealth, destroyed many metals of the mountain with the desire of chemical siddhi, crossed the ocean, the lord of rivers with the desire of gems and spent many nights in the crematorium with thto achieveccess of mantras, but even then, I could not get a single penny."

“There is fear of disease on indulging in pleasures, fear of defamation on being born in a high family, fear of the king on having a lot of wealth, fear of poverty on remaining silent, fear of enemies on being strong, fear of old age on being beautiful, fear of debate on being proficient in scriptures, fear of wicked people on being virtuous, fear of Yama on having a good body. All things in this world cause fear. Only by detachment can people get fearlessness.”

One day, getting an opportunity, he awakened in the morning at the feet of the Guru and hailed the ‘Aadesh’. The Guru understood. He preached that son, just as five afflictions arise in the mind due to the accumulated deeds of previous births, similarly, consider the sanskars of this birth as the sixth affliction. Even after knowing discrimination, due to the accumulated sanskars, the state of Vyuthan keeps coming and going with the knowledge of discrimination.

On becoming detached from the siddhis generated by the knowledge of discrimination, one attains Megh Samadhi by having complete fame of discrimination. Due to which the group of karmas based on suffering ends. Therefore, you should look at it with a feeling of indifference. Because when the guna gets absorbed in its cause, you will attain Kaivalya and be situated in your real form of the soul. After Bharthari's doubt was resolved by the words of the Guru, he greeted him saying ‘Aadesh’. Then the Guru instructed him to leave Ujjain and travel. Bharthari has given the following instructions in Vairagya Shatkam based on his life experiences. He wrote -“Bhoga na bhukta vayameva bhukta tapo na taptam vayameva taptah.Kalo na yato vayameva yatastrana jeenaja vayameva jeenajah."

We did not enjoy the things, rather the things enjoyed us. We did not do penance, rather the penance itself made us hot. Time did not pass by us but we ourselves passed. Desire did not become obsolete, but we became obsolete.

part twenty seven

Bharthari said “Aadesh” and left Ujjain alone. He had two pairs of clothes and a blanket on his shoulders, Kamandal in one hand and a stick in the other hand. He was wearing sandals on his feet. From time to time he would shout “Alakhniranjan” when he met passers-by. He was moving out of Ujjain after fourteen years. In the village where it ,was evening, he would ask for shelter from someone and sleep there or sometimes he would sleep under the trees. If he felt hungry, he would beg for alms and eat. He would have satsang with people. He would treat the sick and play with children while roaming around.

For the first time he had known the society so closely. There were so many differences in the caste system, caste, clan, religion, sect and religious beliefs in the society, which were beyond his imagination. The society was completely divided. He had never known about untouchability, high and low. Although when he had to meet the people of the society regularly as a prince and later as a Maharaja, there was a lot of decorum there. Everyone had to follow the royal formalities, so he could not know about it in such detail.

On the surface, we consider the society to be Sanatani Hindu. But there is a very complicated web of roti beti, chillum, sulphi, hookah paani etc. This can be understood only by living among the people. In the name of religion, as many differences of opinion were seen in the society, as many customs were seen. Due to this, a lot of atrocities and discrimination have become prevalent against some special sections of the society.

Then Bharthari became very sad and he decided that he would work to remove the evils prevailing in the society in the name of religion. He felt that this was the “order” of Guru Maharaj when he ordered Bharthari to go. Bharthari was roaming around in the Aravali hills and villages situated in the Thar desert. Here mostly there were settlements of tribal clans. Among them there were some shepherds and nomadic castes. Various customs of beliefs like Kooda Panth, Choli Panth, Kanchaliya Panth etc. were prevalent among them. Apart from these, people following Sagun and Nirgun sects, Shaiv and Vaishnav sects lived in large numbers. Apart from these, Bharthari met people of the society who believed in many sages and saints.

When Bharthari woke up in the silence of the night, he thought about how his family members had freed him from attachment. Even after renouncing the kingdom, his family members kept coming to meet him for many years. When someone from the family came to meet him, he would remember him for many days. Slowly Bharthari was no longer of any use to them, so people stopped coming. Everyone got busy in their world. Only his nephew Gopichand was influenced by him and became a Sanyasi.

?He was constantly feeling free. For the first time, he realized how much mental burden family relationships have. He remembered his Guru's words that sanskars values are not destroyed, but they become weak. Because there is no such power in nature that can destroy the sanskars. Guru had said that these should also be considered like the five afflictions.

Wherever Bharthari went, he would awaken the consciousness. He would establish a Madhiya pilgrim place. After staying for a few days, lighting a fire, they would appoint a worthy disciple to the throne and move on. While doing this, Bharthari reached the region of five rivers. Here, settlements were located on the banks of the rivers Ravi, Satjal, Chenab and Sindhu. The places of the sanyasis of this region are called camps. There are four to five villages. Their expenses are met by the donations given by the devotees of these camps. The head of the camp is the main Guru.

Bharthari kept going from one camp to another and kept spreading awareness. There were also many fights between these camps. In which incidents like bloodshed, beatings, murders were very common. With Bharthari's efforts, these camps could be organized. Moving forward, Bharthari reached the Himalayas. Where he did penance for many years. Whenever his mind got disturbed, he would meditate. After a few days, with the inspiration of the Guru, he started wandering in the plains of Ganga and Yamuna.

He used to keep a tong and a water pot in his hand. He used to wear earrings in his ears. He used to tie a waistband around his waist. He used to keep matted hair and a singi-seli around his neck. He kept walking continuously and reached Kashi. Kashi is a city of Brahmins. He used to have discussions with many scholars there. Many kinds of people used to come to meet him and used to come with different kinds of problems in the hope of finding solutions. People's minds used to be restless. Unwanted thoughts used to come into their minds. Thoughts used to come like a gust of wind. Their minds used to collect different kinds of experiences. Negativity used to affect their lives very badly. While searching for solutions to these problems, Bhartrihari used to do new experiments.

He used to tell people new methods. He used to get experiments done. He used to analyse the results after practising and used to make modifications to make the methods effective. When he could not think of any solution, he used to ask his Guru. Gradually, there were so many methods in the Gorakh sect that people named this sect 'Gorakhdhandha'. Although this was not a praise of any sect. But since different people have different natures, different methods work on them. The result of this was that the sect became popular very quickly among the common people. Stories of the society People from the lowest strata were most attracted to this sect.

Because from the very beginning, this sect did not recognize the caste system. In society, there were already many customs for the caste, men and women. Due to this, there was no difference between men and women in this sect. Both were given equal rights. For the first time, it was established that women are as much entitled to salvation as men. Due to this, for the first time, learned women of the society were attracted to this sect in large numbers. The continuity and attachment of women's efforts was very deep.

Due to the large number and increase in the number of sects in the whole country, twelve sects started being formed. These are Aai, Satya Nathi, Nateshwar, Dharm Nathi, Vairagya, Kapalni, Pagal, Ganga Nathi, Mano Nathi, Rawal and Dhyaaj sect. Different types of literature started being written. The number of people who could achieve Siddhi through the Nath sect could not achieve it through any other medium. For this reason, nine Naths and forty-four Yogis were recognized in this sect. Those companions who attained Samadhi were given Samadhi and the others were given Agni.

Part Twenty eight

King Bharthari of Ujjain had 365 cooks to prepare food for the king, his family and guests. A cook got the opportunity to prepare food only once a year. But during this time, when Bharthari went to the feet of Guru Gorakhnath ji, he started eating by begging. Once Guru Gorakhnath ji said to his disciples, “Look, despite being a king, he has conquered lust, anger, greed and ego and is determined.” The disciples said, “Guruji! He is the king of kings, he had 365 cooks at his place. How did a king, who came from such an environment of pleasure and luxury, become free from lust, anger and greed?”

Guru Gorakhnath ji said to King Bharthari, “Bhartrihari! Go, bring wood from the forest for the feast.” King Bharthari went barefoot, collected wood from the forest and was bringing it carrying a load on his head. Gorakhnath ji said to other disciples, “Go, push him so hard that the load falls.”

The disciples went and pushed him so hard that the load fell and Bharthari fell. Bharthari lifted the load, but there was no wrinkle on his face, no fireballs in his eyes, and no lips quivered. Guru ji said to his disciples, “See! Bharthari has conquered anger.” The disciples said, “Guruji! We must test him even more.”

As soon as they went a little further, Guruji created a palace with his yogic powers. Gorakhnath ji was showing Bharthari the palace. The servants started honouring him with young girls and various types of dishes, etc. Bharthari did not get lustful on seeing the young girls and did not get angry on their tantrums, he kept walking. Gorakhnath ji told his disciples, now you people are convinced that Bharthari has conquered lust, anger, greed, etc. The disciples said, Gurudev, take one more test. Gorakhnath ji said, well Bharthari, to become our disciple, one has to pass a test. “Go, you will have to travel barefoot in the desert for a month.”

Bhartri started on his designated route. Crossing the hilly terrain, he reached the desert of Rajasthan. Burning sand, scorching sun, if you set foot in the desert, you will get burnt. Traveling for one day, two days, six days passed. On the seventh day, Guru Gorakhnath ji reached there with his beloved disciples with invisible power. Gorakhnath ji said, “Look, this Bharthari is going. I will make a tree stand right now with the power of yoga. He will not even sit in the shade of the tree.”

Suddenly he made the tree stand. While walking, Bharthari's feet came on the shadow of a tree and he jumped as if he had stepped on burning coals. 'How did the tree come in the desert? How did the feet come under the tree which had shade? Guru ji had ordered me to travel in the desert.'

He jumped and moved away. Guru ji was pleased to see how he obeyed his Guru. "The one who has never put his feet below the carpet, feels like burning coals on touching the shadow of a tree while walking in the desert." Gorakhnath ji was very happy in his heart at the disciple's determination, but other disciples were jealous. The disciples said, "Guru ji! This is fine but the test is not over yet."

Gorakhnath ji, changing his form, met Bhartrihari and said, "Use the shade for a while." Bhartrihari said, "No, my Guru ji has ordered me to walk barefoot in the desert." Gorakhnath ji thought, "Okay! Let's see how far you walk." When they went a little further, Gorakhnath Ji created thorns with his yogic powers. The bush was so thorny that the cloth made by stitching together old and torn clothes got torn. Thorns started piercing his feet, yet Bharthari did not even utter a sigh.

Bharthari became more introverted, 'All this is a dream, whatever Guru Ji has ordered is the same penance. This is also Guru Ji's grace. For the final test, Guru Gorakhnath Ji created intense heat with his yogic powers. Bharthari's life was in his throat due to thirst. Just then Gorakhnath Ji made a green tree grow very close to him, under which a pitcher full of water and a golden cup were kept.

Bhartrihari looked at it once but immediately thought that he was disobeying his Guru. As soon as he thought this, he saw Gorakhnath coming from the front. Bharthari bowed down to him. Guruji said, "Well done Bharthari, ask for a boon. I will give you eight Siddhis, nine treasures. You refused delicious dishes, young girls were ready to wash your feet, but you did not fall for them. Ask for whatever you want. Bharthari said, "Guruji! You are happy, I have got everything. Guru's happiness is everything for a disciple. You are satisfied with me, my crores of good deeds. All the deeds, sacrifices and penance were successful.”

Gorakhnath said, “No Bharthari! Do not disrespect me. You will have to take something or the other, you will have to ask for something.” Just then a shining needle was seen in the sand. Bharthari picked it up and said, “Guruji! My necklace is torn, please thread this thread in the needle so that I can sew my necklace.” Gorakhnath ji became happier that “It is beyond limits! How selfless he is, he does not want any of the eight Siddhis or nine Nidhis. I said ask for anything, and he said just put a little thread in the needle. He kept the word of his Guru. No expectations? Bharthari, you are blessed! Where is the emperor of Ujjaini barefooted in the desert? He did not let even one month pass, he passed the test in seven-eight days only.”

When he started going from north to south, he stayed in Chunar for Chaturmas during the rainy season. His disciple Gopichand was accompanying him in this journey. Because now he had grown very old. One night he had a feeling that the end is near. He told this to his beloved disciple Gopichand. When the time came, Bharthari left his body. At that place his brother Vikramaditya built a mausoleum. After leaving the body, Bharthari now lives only in Ujjain in bodiless form.

Part Twenty nine??

The Yogi got up and went inside the ashram. Ravi was tired. His eyes fell on the seat. He saw that the same sadhu was standing in front of him. Ravi bowed his head in reverence at his feet. The sadhu asked lovingly, "Son! What do you want to know?" Ravi said, "Maharaj! I am unable to understand where my life is going?" "It is all the result of accumulated karmas, child," the sadhu said, caressing his head. Ravi said, "Maharaj, take me under your protection." Maharaj said, "Son, 'Atha' has not yet emerged in your life. Your fruit is still unripe. Let it ripen. If you pluck it now, it will cause a wound."

Ravi then asked, "Maharaj, what is this 'Atha' and when does it come in life?" Maharaj said that the literal meaning of the word 'Ath' is "Now". This Ath comes in the life of a person in choosing the path of life when he is either completely disappointed and frustrated after doing many jobs in his life or he is a student and is about to come out of college or university after completing his education. When a person fails in every relationship and the hope of getting happiness from others has ended, then in such circumstances we find ourselves standing at a crossroads and are unable to decide where we should go.

If the path of sanyaas is attracting us more, then now is the moment to introspect, where is this attraction coming from? Is this attraction coming from seeing, hearing or reading the success stories of people, or do we have that psychological factor or element in us, which is necessary for sanyaas. The psychological characteristics of the work done by a person are like that person itself."

Ravi asked "How do we know what our nature is?" Maharaj said while sitting, “The psychological characteristics of the actions a person performs are like that person itself. That is why we know the nature of people to a great extent by seeing them, listening to them and through their body language.

The best example of this question is in verse 54 of Chapter 2 of Gita, Arjun asks Shri Krishna – “The language of Sthitaprajyasya is Samadhisthasya Keshav. Sthitadhih kim prabhashet kimasit vrajet kim ll.” That is, what are the characteristics of a Sthitapragya person, how does a Sthitapragya speak, how does he sit and how does he walk?”

This is the question we should know, what are our symptoms? In our Sanatan Dharma, nature is considered to be made up of three qualities – Satva, Raja and Tama. While mentioning the four varnas in the 13th verse of the fourth chapter of Gita, Shri Krishna has said that “Chaturvanyam Maya Srishtam Gunakarma Vibhagashash.” That is, I have created four Varnas castes according to the three Gunas of nature - Satva, Raja and Tam. A person dominated by Satva Guna is inclined to Brahmin Varna due to the tendency of Shaam, Dam and Tapa Karma, Rajo Guna is dominant, Kshatriya Varna due to bravery, sharp nature, Vaishya Varna due to Tamo Guna and Rajo Guna due to the tendency of business, enterprise and Shudra Varna due to the predominance of Tamo Guna.

Varna Vyavatha does not mean caste system at all. Karma is not determined by the birth of a person, rather when the natural qualities are dominant, the person chooses his Karma, I,e,s according to his nature and temperament. Only then he is not only successful in his business but is also satisfied with his life. When there is no coordination between the nature and attitude of a person, then he is not able to do his work efficiently. He is always dissatisfied with his business and life. Because Krishna says in the Gita that "Yoga: Karmasu Kaushalam" Chapter 2 Verse 50 Doing work skillfully is yoga. When the mind, intellect and body work in a rhythm and direction, then a person can work with ease." "So how do we know what our nature is?" Ravi asked hesitantly.

Maharaj said patiently and slowly, becoming serious, "Shri Krishna says in the 35th verse of the third chapter of the Gita that'"Swadharme Nidhanam Shreyah Paradharmo Bhayavaah'. Here "Swadharm" means your nature or your tendency. It is better to follow your nature or tendency. If you are of Kshatriya nature, then you cannot feel comfortable in the work of the Vaishya caste. Whether a person wants to become a Sanyasi or not, he has to decide based on his nature."

Now you think and tell me whether you have the desire to make your startup successful or not.” Maharaj counter-questioned. Ravi bowed his head. He kept thinking for a long time, but could not think of any answer.

Maharaj, knowing through his yogic powers, told him that “You have the desire to succeed. This is the sign of a person dominated by Tamasic Guna. Which is very auspicious. You have not yet attained the height of Satva Guna. Hence, your karma is still pending. You have to fulfil your worldly responsibilities. You have to fulfil them.” Ravi asked “Now neither do I have the strength nor the enthusiasm left. So what should I do?”

Maharaj said “Krishna has said in Gita Chapter 2 Verse 41 “Vyavasayatmikaa Buddhirekeha Kurunandan, Bahushakahaa Hyantashcha Buddhiyo’vyavasayinaam” Those whose intellect is decisive follow only one path. But the intellect of a person without determination remains divided into many branches. In chapter 4 verse 40 of Gita, Shri Krishna says “agyaashchashraddhaancha sanshayatma vinashyati. Naayam loko’sti na paro na sukham sanshayatmanah”. This means that the ignorant people who have neither faith nor knowledge and are doubtful fall. There is no happiness for a doubtful soul in this world or the next. Therefore, if you are entrepreneurial, then you can start “Atha Udyamo Yoganushasanam”. Ravi had got the answers to his questions. Maharaj had disappeared. When he opened his eyes, Yogi was standing in front of him with prasad. Ravi accepted the prasad with devotion and with an excited mind, he left for Ujjain on his motorcycle. He was full of determination and the cool breeze was refreshing his face.

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