SWAMI

HARIHARANANllA

THE SUPREME KRIY A YOGI

Swami

Harlharananda
Girl
Karar
II

wamijce

10

Maharaj
Ashram

argadll'ar,

PLlri

meditation

"\\11

H RIHARA

wami H'c\rihar,\n'm!.:l Giri, the greatest lIVing Master in

riy,,- Yega,
is the hCJ.d of K".fJ.r AS:lr-lm, Purl, Orissa, founded by wami Yukteswu
Girl the great G.lr.l of Paramah'Ulsa Yogananda.
He was first a devoted
disclplc of rim'lt Yukl warjee and ubsequentlyaccording
to the direction
of hi Guru, learnt all the higher techniques of Kriya Yoga from Paramnh'ln''l
\Jg\Uln'h, the f\J:.m1er of Y
and RF and received hi ble ings.
He is, at present, wliely known 2.S a self-re?Jised Yogi of Krl 'yoga
Order in the 1in'~of :tri Shri hyaml. Ch'lran'l Lahlri, Shri Yukte war Giri
and Param:'.h~Jl.'>1Yogm'.n1a. He w<'. authorised by Paramo.haJl.'>aYogananda
to initiate di ciple into Kriya Yog:l. as an Acharya (piritua1 preceptor)
~,n'l to glide the divine seeker-. He h'ls attracted the attention of educated
In1i.ms ~.n1 Wcsterners f.r his vast kn')\\ledge in Vedas, Upanisads, Bh'lg1bat
Gita ".n i ot:ler cri;>t'lres including " trology, astronomy, palm' tr) and
various ystems of YOgl. Through his proficiency in many languages, he
, is accessible to people of different hmgu?ges.
The M~.ster- aint of he clentific technique of Kriya Y<'ga, \\ami
Hariharananda occupie a high r".nk among the Indian Yogi of thi century.
He h? , above all, att?.ined the t.te of
irvik2lpa
amadhi, the highest
. piritual attairunent of a dedicated Yogi.
ver printed at Goswami Press,

vltac '2

SWAMI

HA~IHA~ANANDA

THE SUPREME KRIY AYOGI

SOUVENIR - 1973

KARAR KRIY ABAN SAMMELAN

KARAR ASHR4M

Sw~rgadwar, Puri
Orissa, India.

Published by :
Brahmachari Bhaktiprakash
on behalf of
Karar Kriyaban Sammelan
:Karar Ashram
Swargadwar, Puri, Orissa, India.

Edited by :
Sri Gopikrushna Das

Printed at :

Sri Printers, Puri

( Copies available with the Publisher)

Price: Rs. 5.00 ( Inside Ind ia )

Gurudev

with Bramhachari
Bhalltlprakash,

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Abhlsekotsab

of

Swami
Harlharananda
Giri

Maharaj

CNTENTS

as Sadhu Savapati
hy
Srimat

1,
2.

Jagadguru

Sankaracharya,
(johardizan Pitha, Puri

,
\

(j

3.

4.

5.

6.

Yukteswar

Samadhi Mandir
with an
idyllic view

of

a section of
Karar

Ashram

Pur'

7.

8.
9.

i
11

Preface:Gopikrushna Das
Swami Hariharananda
and
Kara r Ashram of Puri.
-Dr. Hareknishna Mahatab
Some Important Events
in the life of Swami Hariharananda
Giri Maharaj
Paramhansa Yogananda
Empowers Swamijee to initiate people
into Kriya -Yoga
-LETTER
Homage to
Swami Hariharananda
by Karar Kriyaban Sammelan
Masters of Kriya Yoga
and Karar Ashram
- Swami Bidyananda Giri
Acharya, Lakhanpur
Yogada Satsang Ashram, Purulia,.
At the Holy feet of Swamijee
-Chittaranjan
Das M. A.
Reader, S. C. S. College, Puri.
Swami Hariharamlnda: A Burning Flame
-Dr. Shishir Kumar Bose (England)
Supreme Yogi Swami Hariharananda Giri
The Conqueror
of death
-Dr. S. S. Chand, M. D. ( Cuttack )

IV

IX

9
13

17

,
I

( b )
10.

The Guru in Hariharananda

-Premananda
Trjpathy, I. A. S.
Secretary to Govt. ElfOrissa, Bhubaneswar

23

iI

22.

I
23.

11. A Yogi of very high order

- Dr. Krighnakanta

( c )

Chatterjee. M. B.
( Calcutta)

28

15. Our Quest for Guru

-Christina
Jageman
- Bruno Hemkendreis (West Germany) 44
16. The Great but Simple Magician
- Kailash Chandra Rath ( Sakhigopal ) 47
17. Swamij~'s Method
-Madan Mohan Sahai
All India Radio, ( New Delhi)
51
18. Divine Love
- Km. Poonam and Sikhi Asthana
( Aligarh )
19.
20.

,
,

J
~

21.

Mysticism Evangelical
-Kp.:>hab Lal Dey ( Calcutta)
Swamiji as I Know Him
- Alok K. Varma
( Kanpur )
Kriya- Yoga and Self Realisation
-Sm. Santa Banerjee, M. A.
( Raigarh )

53

56

73

25.

He reads even the thoughts

- Dr. Radhanath Rath
Professor and Head of the Dept, Medicines
Buda, V. S. S. Medical Collge, Sambalpur 81

26.

As I Know Him
-Dr. Sailen Bhattacharjee.

27.

,I,
i

28.
29.
30.

59
31.

63

An Atheist turns Theist

- Ianthe Hambling, ( England)

What is Swamijee to me ?
-Hon'ble
Mr. Justice Kunja Bihari Panda,
76
High Court of Orissa, Cuttack

67

24.

12.

My Gurudev
-Sidhoje K. Shitole, ( Poona )
33
13. Kriya Yoga as I felt
- Saktipado Chatterjee ( Shyamnagar ) 36
14. Gurudev Swami Hariharananda Giri
A Great Master in Kriya Yoga
-Dr. Girish MohanSIiva~tav,
(Jawnpur) 40

Kriya Yoga and Its Modern Exponents

- Prof. RClmesh Pattnaik, M. A. (Puri)

M. B.
( Burdwan

84

A homage to
Swami Hariharananda
-Keshab
Chandra Mathan
Secy, Yoga-Yoga, Bui:'dwan

88

My Experience with my Guru

- A. K. Chakravarty,
( Calcutta)

95

Homage to our beloved Gurudev

( Birbhum:)
- Madan Gopal Dutt

98

Spiritual Resurgence of India and

Swami Hariharananda
Giri
- Prof. P. K. Choudhuri, M. A.

100

Swamijee, Kriya Yoga, and the .Youth

of Today
- Depak Banerjee M,. A. ( Puri )

103

( d )

32.

33.

34.

35.
36.

37.'
38.

39.

40.

41.

42.

Swami Hariharananda:
A New Dawn in My Life
- Prof. Shesh Narayan Chandele, M. A.
( Raipur ) 105
Swami Hariharananda
My God, Guru and Guide.
-lv1ahadevlal Saha. (Baripada)
109
Initiation
-Gouranga
Char;.m Parida,
Advocate, Puri
116
Our Beloved Swamiji
- Ajoy Kumar Roy, (Calcutta)
122
Cosmic Astrology and
Swami Hariharananda Giri
-M. K. Bilimoria
(Bombay)
128
To My Baba
- Adrienne Marshal 1. (U. S. A.)
132
Thus I Met My Gurudev
---A. B. S. Sharma, B.A., B. Ed.
Headmaster, Z. P. H. School, Mettapalli
Dist. Srikakulam, Andhra Pradesh.
132
My Gurudev, as I know him
-Shyamapada
Banerji, M. Sc.,
Kamala Villa, 8/0. Northern A venue
Calcutta-700037.
' 135
Sad ~uru and his Contact.
-Klshore
Chandra Mahapatra, M. Sc.
Asst. Soil Conservation Officer, Puri. 142
Swami Hariharananda
and
Kriya Y oga Technique
-Satyaranjan
Ghesh, New Development
Colony, Kharagpur, West Bengal.
145
Gurudev: - Bharati Kumar Das
Urban Co-operative Bank, Baripada. 149

P~EFACE-

f .

It manifestly IS a unique occasion and

proud privilege for: us. to be able to bring
out, on behalf of the KARAR KRIYABAN
SAMMELAN this Souvenir volume regarding
Swami Hariharananda
Giri Maharaj, the great
Acharya and supreme Kriya Yogi. This could
be possible because of the ceaseless and zealous
efforts and ardent wishes of the disciples of
Swamiji, living in different parts of the world.
It is an humble attempt to present our unalloyed and unpretentious
homage at the feet of
the great Yogi who is the true and solitary
spiritual successor of Paramhansa Y ogananda
and Wh0 works with the genuine missionary
vision to revitalise the spiritual ethos of India.
It also aims at letting the world know that the
divine personality of a God-man like Swamiji,
with superhuman attainments,
lives, discourses
and moves in our midst, untiringly
striving to
lift us out of the mire of misery and dispeace,
up to the super heights of real peace and
immaculate divinity. This small book is not
the end of our achievement, but is symbolically
only the beginning of our feeble endeavour &
fond wishes. The simple attempt is to present
herein the varied experiences and the many
actsof the phenomenal-:image as well, as the
, ,,:emotional iOlpressidns of Swamij~ mirrored in

(III )

(II )
the minds of the disciples from diverse
of life and from different climes.

spiritual exercise
ness. Nothing less
loyality and faith,
supreme Yogi can
Him.

walks-

Vl e are unreservedly grateful to all who

have so kindly extended their willing co-operation and timely succour for this humble venture. We also very sincerely apologise for our
failings and feel helplessly sorry that all the
valuable contributions could not be accomodated in this present volume due to paucity of
space
and
several
other
unavoidable
hindrances.
',1

Swami Hariharanandaji
maintains the
tradition of great Indian spiritual teacher::; and
savants like Budha, Shankar, Ramanuj, Chaitanya, Ramakrishna, .Lahiri Mahasay, Yukteswarji, Swami Vivekananda, and Paramhansa
Yogananda. His role in enunciating and propagating Kriya Yoga in India is as great, important and invaluable as that of Paramhansa
Yogananda who popularised Kriya Yoga in the
West. The unostentatious way of his life, the
undemonstrative chain of his busy activities
and his erudition in Shastras bear abundant
testimony to his intrinsic and innate worth as
a very great spiritual preceptor.
A perpetual stat'.e of God-consciousness
forms the vital under current in the life of a
true Yogi. The life of Swami Hariharanandaji
is an absolute: and perfect tale of dedicated

and sublime Bod-consciousthan a dogged pursuit with

of the footsteps of such a
be the preper homage to

Swamiji was initiated into Sanyas on the

27th of May by Srimat Swami Bharatikrishna
Tirtha }agatguru, the Samkaracharya of Gobardhanpitha, Puri. This date being thus his
Abirbhava day into the new present 'life of
renunciation and divinity, we proffer on this
occasion our deep and devoted homage and
Sraddha to Him in absolute and utter ~urrender and era ve his blessings not only for us, his
disciples, but for the world at large.
Om Shanti, Shanti, Shanti.

I
,I

I
i
I

Gopikrusna

Das.

Swami Hariharananda
AND
THE KARAR ASHRAM OF'PURI

SOllIe Inlportant Events

IN THE LIFE OF

In 1960 I read the life of Paramhansa

Swami Yogananda in which it is stated thatSwamiji hved;in Puri in 1936 and Puri has a
special, spiritual
vibration
which very few
places In India have, Then I tried to locate
the Ashram founded by the great Sadhak
YukteswJr
Giri whose disciple was Paramhansa Yogananda.
I went to'the Ashram and
came in contact with Swami Hariharananda
whose spiritual
attainment
impressed
m'c
much. r couk initiation
in Kriya- Yoga from
him.
Swami Hariharananda
..is a true Guru
and one who comes in contact with him is
spiritually influenced by him,
I convey my regards and respect to him
on the occasion of the Seventieth
Birth-day.
I pray, he may continue long to guide the
K~rar Ashram
which has become a great
spI,ritual centre
on account of his personal
gUIdance and management.

H. K. Mahtab
=:r. HAREKRUSHNA

MAHTAB
Ekamra Nivas, Bhubaneswar-2 (Orissa)

Swami Hariharananda

Giri Maharaj.

He was born ,in Habibpur in Nadia, West

Bengal, the sacred
birth place of Chaitanya
Mahaprabhu in an aristocratic Brahmin family.
As a precocious child, he memorised, at
the age of four, all the Puja Ma1'ltras he heard
from his father Sri Haripad
Bhattacharya,
who was highly religious and well versed in
all the Hindu scriptures.
At the age of eleven he took
and the vow of Brahmacharya.

Upanayan

At the age of twelve he was :initiated into

Gyan-Yoga by a renowned
house-holder
and
realised Sadhak Sri Bijyakrishna Chattopadhyay
of Kali Kundu Lane, Howrah,
who inspired
him to meet Yukteswarjee.
,

In 1932 he met Yukteswarjee at his Srirampore Ashram and' was initiated

into Kriya
Y oga,by him and st~died Astrology, Astronomy
and Palmistry and completed fir~t Kriya under
His: guidance. Promised to follow an ascetic
life and to stay at Puri Ashram.

( vi )

( vii )

In 1935 he met Paramahansa Yogananda,

and was initiated into the second Kriya by him.

In 1949 he met Mahavatar Kalpayogi

Babaji Maharaj twice in the Puri Ashram
and received his blessings. Visited Ranikhet
and went to the cave where Babaji Maharaj
initiated
Lahiri Mahasay into Kriya- Yoga,
and heard the divine voice of Babaji inspiring
him to proceed on his mission.

In 1938 he joined Puri Ashram and started

ascetic life as Brahmachari Rabinarayan.
In 1939 he took the third Kriya from Srimat
Swami Satyananda Giri Maharaj the Acharya
of Ranchi Brahmacharya Ashram and President
of Jogada Satsanga Society of India.

In 1950 he became the Acharya of Puri

Ashram
at the
request
of Paramahansa
Yogananda.

In 1940 attained 'Khechari', 'Bhram2\ri'

and 'S<lmbhabi' stages of realisation
and
experienced super divine light emanating from
his body.
] n 1943 he took the fourth Kriya from
Srimat Bhupendranath
Sanyal, the renowned"
Yogi and disciple of Lahiri Baba.
In 1944 he received the secret technique
Samadhi of from an unknown,
young and
mysterious Yogi.

In 1951 he was empowered by Paramahansa

Yogananda to initiate poeple into Kriya-Yoga.
On the 7th March. 1952 after
the
Mahasamadhi
of Paramhansa Y ogananda he
succe~ded Yo gananda as Yogi-Guru.
From 1952-1958 he travelied through out
India and took up the mission of Paramahansa
Yogananda.

Attained six stages of Samadhi during the

period from 1944 to 1947.

On the 27th September, 1958 Goddess

Kali, the divine mother and the presiding diety
of Swamiji appeared before hi~ with Her
divine effulgence and blessed him and directed
him to proceed with his divine mission for the
~piritual upliftme~t of the world.

In 1948 attained Nirbikalpa

the Paramhansa stage;

On the 27th May,1959

he took Sanyas
from Jagadgura Sankaracharya
Maharaj
of

In 1945 he received the fifth Kriya from

Sr:imat Bhupendranath Sanyal.

Samadhi and

( Vlll

PARAMAHANSAYOGANANDA
empowers
Swamijee
to initiate people into
Kriyayoga .

Gobardhan
Pitha, Puri, with due religious
rites, and was known as Swami Hariharanan da .. Giri Maharaj.

SXL1-RtALlZATIOll, rtLLOWSHIP
3880 San Raf l Ave~u
Los Angeles 6". Calit.
U.S.A.

'"lopho"e,
CApltol 0212

He Succeeded Srimat Swami Satyananda

after his
Giri Maharaj as Sadhu Sabhapati
Mahasamadhi on the 4th August, 1971 and
received the reCQgniti~n of Sri Samkaracharya
and other Sadhus in the Abhisekotsab
held in
tbe Ashram.

Cabl.,

SJ:LlREAL"

October 6, 1951

~r.hmacharl Robyn.raYI"
Yogeda Ashr.m
Purl, Indi.

~~

[f/

~~v-(;;yrf~

J.ar doblnar.y"n:
I hav.
unable

recalved your'many letters and am ~orry I nave been

~o answer them sooner. ~y life is one ~h1rl-wlnd ot

.cttvity and atru~l. for tn. work. One thIng I must Ilk of
you all la toat you pl do n~.wrt.I.tt.rl
to m. In
dengall beoauge nons or my 5~ore~ar1~s can reed -- I r.sd the~
c.refully wh.n th.y com., but hlv. not the t1me to re-read
ag.ln when dIot.tIng. I am .t th1s mem.nt d1c~atlno tho
followIng to you at 1 a.m. I love to rd the lltt.r rItt.n
In Bangall but fer the above-at.t.d reasen, I ,.k that you
t.ll III w~ltlng to m. to wrIt. In An511sh.

He at present propagates
Kriya Yoga
through out India and abroad as the heCld of
Karar Ashram, Puri Ind Pradhanacharya.

I rece1ved

a lett.er

trom. a man who ms gons. to tl1e l,.hra!ll

at

t'u~1to atsy, ~eavlng u. famIly. If h1e .hole .eoul 1s 11e1

to ~n' work and ha wIll follow It l~,
than 1t 10 3lr1Bhtlfor
hl~

to remain.

I am glad

ha baa eoce but he must follow

al

th&

Br~~:~~~l~h
3

rules of
I QCl~~rltP:lth
on W

the work you are dolng at ?~rl_ Ke~o

reat dl11genoe and ~t th~ sams t1me rema1n
r mad'tltian
Every minute ot' your exld8no.

faIthful to yvu ht O"f111vl~e.

!lother"'- no ",.ttarwhat 'workIOU
huld to the tnoug
.ll'S

performing-

,uat 13 thO nams .of thO .tud.p.tInl11ated by me hare -- ~

wr~te
i.lst hS stoppedther. >11thh1lrf.mlly and you dlscuss.~ Kr Y" OS
Jive

h1s address

too.

andat.lon I have alreadY sanot10ned tho

?artly due to ~~~o~:.~~:i property and aom.tlme
w11l-~ekc.
buy1ng of tr.e

3",all aahram.
to 51.' -th~ Kriya YogI to th01lewhO are
1 olvs you permIssIon t ool~ ~rter they have reo.lv.d ."11 the
o

truly

in 6brnest

-- bu 1 u

4-

the tens10n

ex~rcla " ~ono.n

other pr.llmlnery t.ohrtq )'and medlt.tlon (1letep1no to Om aound

trltl~n ex.roll. ~I~ng~$a~ chnlqu _ 1 viII 1n.t~
off10. \0
contact FrOUS about.t.
~ 1.10>1 Let ;U.h.ar troll!
:reururthlr
.130 nd yOl1 th.form to 0

,
aboUt:. .tJUllI!,-__

some ~,~rker9

'l~.O

can c9rry

on tR8 work t~~rel

Why don't y~ut~n

a of trelning to brl~5 anyone h.re on~
It requ1re. two Y.~ tion
I have ~rltt.n to joands to
then on m7 reoeam a

do ao
On. th1D I :!IUs. ask of
b~g1n work In.~rl an~ h~n:~l~ou all',ork harmonl.usly tOle.~er
eaOll of yoU a~ thot s
t s.ek to fln~ faults 1n other. _or
for thO CO:JllDOn
o~u bDO no tled to nog.t1n.... Av.ry person
then your "hole lvas ICf'me Ind underatar>11ng. B'; h14bl.
haa aom. rlut and ne.d. l08e
o~r ~~nd. en6ro.c.d wIth the
nd lMlng tovard otllarl. K. P Y tJ.nkof th.n lr tllln~.
~l"ln' .nd ,ou won't,beV' t~to (, '1 I.
10". Ind b1eaalngl Ire w.tn yOU II :r ,
~<
Veif s1noe~I:" .ou:'~

1:/ ~ ...-.
:t

~'wfY~
M~
n.'fW~~

".;.......t

_
,

rb'!"---~-

.::;:.-'

_
.. _ Co

the members of
KARAR KRIY ABAN SAMMELAN

pa Ij

homage

to

Srimat
..Swami Hariharananda Giri
Mabaraj,
tfw

d Pr
Il

{Jf}1e

CJCri ,:;r' !}Of] i

and
C}!/enerubte duint of
SW AMI NARA YAN GIRl
and
SW AMI HARIHARANANDA
GIRl

Cjaqa'7nathdham
on

the occasian of

two living
Sanyasi disciple,s of

HIS A81~BHAV JAYANTI

On

the 27th, C'fIlay, 1973.

SRI SRI YUKTESW ARJI

(
1

Masters of
Kriya Yoga and Karar Asbranl
Swami Bidyananda
Acharya,

, .

, I
!'.'1
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Ji,l
..
I..
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,"....
i,t'l!
,
M

,.,.!.',

......

"

:lli"

Lakhanpur
Purulia,

Giri

Yogada Satsang Ashram

W. Bengal

In the last h~df of the 19th century

Swami Vivekananda, the'great Sanyasi, astounded the divine seekers, through his clarion
call of the Vedantic philosophy. Similarly,
in the first: half of this century,
another
great soul of India, Paramahansa Yogananda
overwhelmed the' seekers' of truth
with the
ancient Indian 'yogic powers. The Vedantic
exposition of Vivekananda
established the
honour of India in the world of religion. The
message of Kriya Yoga preached by Yogananda
provided
similar
inspiration
to ,all those'
people ' who. are spiritually atttin'ed.
The
magnetic power of that inspiration was so
strong and extensive that it has drawn several
people from different / parts of the world to
India with their divine mission. The great
Yogi Swami Yukteswar Giri Mah~raj was the
GUru of Yogananda and through his blessings
and grace Yogananda was accomplished with

<. 2
Yogic virtues and God-realisation.
fame in the world.

. ( 3 )
and earned

Swami Yuktes.war Giri, the knowledge

incarnate. is popularly known as Giri Maharaj
by his disciples ',alild: devotees.
Neither was
there anything extEaordinary.
in .his life, of
normcH' 'activities,
nor was there anything
uncommon in ,his emergence as a great Yagi.
He was leadinga very simple. pure, virtuous
and humble life of.aY agio He was, born in 1855
in a rich family at Srirampore
in Hoogly
district of .West,Bangal. His family-name was
Priyanath KararAlthough
he had antinsatiable urge for knowledge, he found no attraction
for the formal University
education.
He
married in his youth and kept himself busy in
. looking after the ancestral
property
and
profession. But his leisure was devoted to the
discussi:m' and study .of .scriptures. At a very
o.pportune' moment he took Dikhya from Yogi
Sri Shyama Charan: Lahiri of Varanasi and
started .hiscareer.asa.
Sadhak
His residence
at St:irampore be~ame the seat of spiritual.
practice. After .thecleath of his wife he, rook
Sanyas and became Acharya in Kriya Yoga.
As a student he was ve~y meritorious and
talented.
He had .extraordinary
command
over matb,ematics ,'and science.sQQje~ts.
He
had also, a scientific attitude in ~ll his. actions
and speech. With~'~t completing his college,

education. he entered into family life. He

carried on independent studies of scriptures
and discussions over them, and took upoccassion at pilgrimage.
He was also well vel sed in
music and,physical culture. It is rare to find
a ;ffian, like him with such excellent physical
features with tall and handsome appearance.
Everybodywas
impressed with his charming
personalityftom
his very childhood.
Study of
scriptures and pilgrimage could not satisfy him
for a long time. His want was something deeper,
whIch was satisfied with his contact with
Shyamacharan Lahiri in 1884 when he took
initiation from him. He was twentynine years
old at that time.
He was deeply impressed
with the
interpretation
given to Hindu scriptures and
Bhagabat Gita, by his beloved
Guru
and
returned to Srirampore with greater urge' and
love for divine quest. Henceforward discourse
on Bhagabat
Gita
and religious
meetings
became a regular feature at his Srirampore
residence.
All the spiritual minded people
at Srirampore actively joined in such meetings
and received guide-lines on the path of spiritual progress. He was honoured by the Sanskrit
Pandits
of Srirampore
with the title Of
DWl] ABAR meaning the supreme Brahmin.
He was favoured with the' Darsan of
BABAJI MAHARAJ, the great guruof.Lahiri
M:ahasaya, at Kumbhamela, at Prayaga, and was

"

further
inspired
in his spiritual mlssIOn.
Mahavatar
Babaji addressed him as Priyanath
Swami and ordered him to write down a book
synthesising the Eastern and Western religious philosophy.
He was also further directed
to preach Kriya Yo~a in Western
countries.
His meeting
with Babaji opened up the
possibility
of preaching Kriya Yoga in the
Western
World.
Within
a short period.
he published a book named <'Holy Science"
that stirred the mind of both Eastern'
and
Western
religious thinkers.
The cave of Babaji Maharaj in the Hima-'
lay as, .near Ranikhet, is the place of origin
of Kriya Yoga Lahiri Haba was initiated into
Kriyayoga at that
place.
Kriyayoga spread
from Kasi to different parts of India through
Lahiri Baba and his disciples. Priyanath Swami
was one of these disciples who took up the
active organisational work in spreading Kriya
Yoga accoding to the desires of his Guru and
grand
Guru.
After, the Mahasamadhi of
Lahiri Mahasaya his ad'vanced disciples "including Priyanath Swami took up the preaching
work of Kriyayoga in an organised manner.
The message of Kriyayoga reached both
urban and rural areas through the meetings
held for the discussion of Bhagbat
Gita.
Priyanath
also preoccupied himself, during'
this period" with the astrological
studies and

( 5 )
with the reformation
of Indian
almanac.
He refuted
the opinion of traditional astrologers and opened a new chapter in the field of
astrology.
He visited many places like Kasi
and Calcutta and carried on discussions with
renowned astrologers. He cam e to Puri to discuss
on astrological problems with Chandra Sekhar
Samanta, the great astrologer of Orissa. But his.
desires remained unfulfilled as the great astrologer died before his arrival here.
He was so much charmed with the
topography of PuIi, that he acquired a plot of
land near the sea-shore at Swargadwar and
established an Ashram there in 1903 with the
help and co-operation
of the devotees and
disciples.
The Ashram was named "Karar
Ashram" after his family name and he was
known as Karar Swami as its Acharya.
This
Karar Ashram is the fountainhead
and source
of inspiration of the Y ogada Satsanga Society
that was subsequently
formed and organised
by Paramahamsa Yogananda.
With the establishment
ofKarar Ashram
at Puri the organisational' ability of Priya-
nanth Swami. found fullest expression. With
the help of his disciples like Sri mat Motilal
Mukhopadhyay of Srirampore and Amulyaratan
Samantarai of Khidirpur,
the 'religious meettings held for the discussion of Bhagabat Gita
turned into Satsanga Sabha. 'Sat' or Truth is

6
Brahman.
So the meeting that discussed the
absolute truth of religion. was called Satsanga
Sabha.Satsanga Sabha started functioning at
Puri, Srirampore, Calcutta, Khidirpur, Kasi and
in rural areas. During this period Priyanath
Swami frequently visited Kasi and developed
contact and intimacy with the great Pandits.
On their advice. he took Sanyas from Krusna
Dayal Giriji Maharaj, the monk of Gayadham.
with all the religious formality and was known
as Yukteswar Giri. He, then, became Acharya
and took up the initiation work of Kriyayoga,
and. J:>e.came interested
In higher spiritual
actIvItIes.
He formed an organisation
~f the
Indian Sadhus known as Sadhu Mandal in order
to ~old discussion on ancient Indian spiritual
t~~ICSand accordingly to regulate their way of
h~Illg, and to serve the society with religious
gUIdance. The renowned Sanyasis and Sadhus
of Puri and Kasidham were the members of this
organisation. The Jagadguru Sankaracharya of
the Gobardhan Ma.th of Puri
became
the
president or Mandaladhipati.
The executive
committee of the Sadhu-mandaI. was,known as
Sadhu Sabha. Swami Yukteswar
Giri became
the presideFlt" of the executive
committee
~rom th~t day he was known as the Sadh~
Sabha~atl. A~l the Satsanga Sabhas whigh were
spreadmg Knyayoga, \y.ere affiliated tp Sa,dhu.
Sap'h~ ~nd
became
its
comp:!ementary
orgamsatIOns.
-'

!II
":f\

f
"

Kriya Yoga is a precious technique after

the ancient Indian Yogic tradition.
It is an
important means of realising God, the absolute
truth. It is very scientific
and effective.
It is the simplest way to calm down the
physical and mental restlessness. It is open
to every:body both house holders and renunci;..
an ts irrespective of caste, creed, religion and
colour. It is essential for the modern man,
whose,heart is heavy with grief and anxieties
of mad excitement, and whose mind is diffused
with contradictions.
Paramahamsa
Yogananda
acquired
divine powers and wisdom from his ,revered
Guru Yukteswarji and left for America in the
year 1920. He established an international
ceritre of
Kriyayoga at Los Angelos
III
California of America
and preached Kriya
Yoga throughout the world. Through his able
guidance
KriyayOga
spread in
America,
Europe and in the'~ Western
:world., The
Satsanga Sabha was nainedas'"
Self Reali-'
satIOI1 Fellowship" in, Amer~c~,Par~mahamsa
Y oganahd~
immensely
'succeeded.I'n'
the
ptopagation
of Kriyayogli' and H~ti:irned to
lndiain 1935. Swami Yukteswaraji
blessed his
l?eloved disciple 'and cOI?-ferred ,on him the
title of Paramahamsa, the highest title given
to a ,realised Yogi.
_

__

r'

:X.ukteswarji
nominated,
Paramahamsa
'Yoganahda:
as- Sadhu Sabhapati and attained

( 9 )

( 8 )
Mahasamadhi on the 9th March,
1936. Afte~
the fune-tal rites of the Guru were over,
Yogananda left for America. This was his last
visit to India. At America he commanded
great respect and honour and devoted his life
for the cause of
Kriyayoga till the 7th
March 1952 when he took Mahasamadhi.
During the last visit of Yogananda to
India in 1935, the Satsanga Sabha changed
its name to Yogada satsanga
Society
and
Satsanga Ashramas were known as Yogada
Satsanga Ashrams. Swami Satyananda
Giri
Maharaj.
the friend
of Yogananda
and
the great Kriya Y o.gi and
Acharya
of
Sevayatan, became the Sadhu Sabhapati after
the death of Yogananda. He was also the
\shrama Swami of Karar Ashram, Puri until
is Mahasamadhi. Swami Satyananda before his
~ath, nominated Swami Hariharananda Giri as
the Ashrama Swami of Puri Karat Ashram<l'
and also as the Sadhu Sabhapati.

il

Swami Hariharananda
Giri Maharaj who.
is now the Acharya of Puri Karar Ashram, ~s
a Brahmachari,
a master Kriyaban, a great
Yogi and Sanyasi. He has acquired a prominent
place as Yogiguru in Orissa and other parts of
India. He is also renewned as a great Yogi
outside India. I am quite hopeful that such a
renowned and realised Yogi can, uphold the
tradition of the Guru~ as the Sadhu Sabhapati

of the Sadhu Sabha

and will raise the

status

of Kriyayoga .
Srimata
Yukteswar
Giri
Maharaj
earmarked four different days for the general
session of the Satsanga Sabha. These are Maha
Visuba Sankranti, (vernal equinox) Dakhinayan
(Southern declination)
Sankranti,
Jalavisub
Sankranti and Utrayan Sankranti. The 22nd
March, the vernal equinox day, is the foundatation day of Puri Karar Ashram. Let the
Karar Asram, the fountain
head of Yo gada
Tradition, be a place of pilgrimage for all the
Kriyabans of the world.

At the Holy feet of Swamijee

Chittaranjan

Das. M. A

Reader, S. C. S College, Puri.

The evening
was calm and
cloudy.
Occasional gusts of sea-breeze carried freshness
into the room. It was all quiet and serene
inside.
Some of the disciples were in deep
meditation.
Divine
calmness
reigned
all
over.
"It

is very easy to go inward"-

broke the silence.

Baba

( 10 )

( 11

"It is not ?" He looked at me. The look

was penetrating;
a divine intoxicating
smile~
hovered'round
his face.
"Can God be realised

?"

Some one asked.

'How do you define God?' It was

~;ame Sc.ocrates-like question, Baba asked.

the

Sriptures are full of reference.

He
one, but men of knowledg describe Him

JS

many

111

\vays.

But the problem is not that simple. By

reading the art of swimming in the books, no
one has become a swimmer.
By sitting on the
embankment,
you cannot catch fish. Life is
short and there are thousand:; of obstilcles.
What is to he done?
'Realisation
is Dot 811
i ntel1ectua 1
conviction, rationally and logically built-up. It
is the experience and experience alone.
There was a jingle of freshness
words.

1Il

8aba's

'Those who see many, experience only

death. But those who see only one, see one
alone It is one without a second.'
There
tone.

'Are these
is a note

nut j'Jgglcry
of words?'
of doubt in the qqestioncr's

'When YOll re,dise God, you do not grow

four hands in place of two'-quipped
Baba.
His smile was benign and divine. There was a

gleam of all-pervasive
love and assurance in
his eyes. Those who have the opportunity to
go nearer, they know.
It is just like that oft-quoted
sIoka of
Gita- "Yah pasyati -'1 pczsyati"
But how to know Him?
One has to go beyond mind. Kriyayoga is
the scientific technique
of disciplining the
mind.
By knuwing that, you become that. The
test lies only in experienGe.
It is said that the Self is beyond the
mind. But it is said that the realisation is with
the mind- Monona manute, Manasa na matam and
10.anasai l'cdamaptav yam.

The :mind cJ.nnot think it; it cannot be

thought of by the mind but the mind alone
can realise it.
"It appears to b2 a bundle of contradictions", some one interjected. "You have to
give your mind full brake."
Swamije'es voice was cIeilr and cat{?gorica1.
What is that full brake? "Go to Parabastha-----'
those who do Kriya know it, you require
practice. It is mind. devoid of thought and
turned inward. You become only God then."
There was a rEi~n of silence in the room
as if time stocd still.
When the room is dark, a lamp is
necessary to illumine and eyes to recognise
objects. But when all - illuminating sun rises,

( 12 )
there is no need of the lamp. It is enough that
you turn your eyes towards the self luminous
sun. Such is the case with the mind. To see the
object, the reflected light of the mind is
required. To see God, it is enough that the
mind is turned inward. Then the mind loses
itself and the God, shines forth.
"God is so simple, just like Rice and Dal".
There was a ring of truth in the words of
Baba.

Swami Hariharananda:
A Burning Flante
Dr. Shishir Kumar Bose
Senior Resident Physician, Westwood Hospital,
Beverley, E. Yorkshire, England.

A decade ago, when for the first time

I came face to face with
Swamiji in his
neatly arranged small room of silence, my
heart was still throbbing with a copmlex of
fear which I had carried in my subconscious
mind since my childhood about Swamiji with
his black beard and, well-formed, tall body.
Of course I was drenched in sweat, not from
my fear, but due to the
scorching midday
tropical sun outside, which had nearly exhausted me in my all morning walk of a spiritual
pilgrimage in search of a Guru.

The room was surcharged with divine

calmness. We sat there at his feet, spell bound,
hearing the divine words pouring down as
the holy current of the Mother Ganges.
The needle of Your mind must always
point to the North,
whatever
may be the
nature of your work.
Nine long years have passed by at the
holy feet of Baba. Baba's divine words have
reverberated
down the
corridors
of my
consciousness through these years. They are
like the sounds of 'Anahata', ever rdreshing
and ennobling.
Woods I have seen; they are dark and
deep. But there is a lure of adventure.
Miles
I have Covere 1, but miles to go before I 'Sleep'.
. T~is is no ordinary sleep. " Be a sleeping
chIld- lllnocent and divine-"
Baba reminds
us. Do your Karma and watch the doer.
Sweet are his words, divine is his touch.
OM TAT ~AT

I quickly put to him

three questions
on my spiritual enquiries as soon as he took
his eyes from me and switched the fan on to
give me some relief.
"Swamiji, is there any realised saint after
Paramhamsa
Yogananda bearing ,the Divine
flame of this mundane game to lift the hearts
of mankind to the heights we aspire for?"
The answer was ''Yes''
With
this I felt my spiritual thirst almost quenched.
I had discovered
the fountain'
of bliss. I
could gaze ~t Swamiji's face.
Swamiji was

( 15 )
smiling to answer my further questions, but
:finally asked to initiate 1.11e inK;rijyar"Rga to
~ealisc the truth.
Swamiji inspired me, 'The
rusty Wire i", rusty so long it has not come in
cnnt:1ct with the Current of electricity, once
you plug in the rusty wire it is all powerful
electricity.'
I had heard from a fri end of mine that
he bad seen
visible l1ght emitting frolll
SWdmiji's body in his Glcditation. But I had the
ego with the self claim of knowing the theory
of Yoga, and so I a~reecl to take the initiation
on the condition that
Swamiji
would only
guide me as a teacher and I would accept
Paramhamsa Yogananda as the Guru existing
in mYi'eIf.
But the ignorance
and vanity did not
last long. I still remember, Swamiji wrote in
the Septmber 1969 to me in London:
'The
log of wood IS simplv wood so long it has
not COme in contact wi~h fire of a lamp, the
whole wood burns as flame because the
wood has the fullest combustion
in it.' But
I hadalready realised this truth before Swamiji
had 'already ignited
the fire of Kundalini.
the serpent power, on the day of my ini tiation to give f1:e the p2rception
of Divine
light. Liter on SwamiJi gave me a chance
with many friends of mine to visualise the blue
and golden coloured light emitting from his
body in meditation,
and inspired others to
take this precious te:hnique of Kriya Yoga,

.'

which can only complete

man's spiritual
journey
quickly
and
would
enable him
to achieve
tr~
three-fold
development
of body, mind and soul. Swamiji gave us the
demonstration
several
times, going to the
pulselessness stage of his Nirbikalpa
Samadhi
which as a student of medical
science some
times puzzles my mind, But my conception of
Guruhood was complete by then with several
incidents in my life, when I realised. that
there was no difference between Swami Hariba
rananda
and Paramhamsa
Yogananda
and
other Gurus. For Swamiji's mortal frame is
the torch
bearer, the Divine flame brought
forward from his Guru Paramahamsa Yoganananda and Sri Yukteswar that lights thousands
of souls m the
East
and West.
For
Swamiji's voice is no more limited to the
Karar Ashram at the shore of Bay of Bengal.
It has crossed the horizon of the Bay of Bengal
and is now audible in the hearts of thousands
of seekers of truth in the West.

Working as an instrument
in the hands
of my Guru I am sparked
with joy when
Swamiii appears on sevral occaSIOns In my
life in the West, not only in tIte spiritual
assignment, he has entrusted to me, but also
in my daily activities.
Swamiji has turned in my life my best
friend and my father and the clouds ~f childho?d
fear has vanished with the turmng of h]s
black beard to grey though the h~ir on his head
are still black at the age even after seventy.

( 16 )
His youthful activities are the symbol of the
undying spirit of man which are most inspiring to the youths of India and the W-est.
Blessing me with a long life once on my
birthday in 1968 Swamiji advised me to follow
him to try to bridge the gap between the
East and the West.
The foundation
of
which task was laid by his Guru. Paramhamsa Y ogananda and whose burning flame
he is carrying non stop projecting the sparks
of bliss and peace over the minds of thousands
in the world to be awakened as universal
flames of Divine light, to bring a total revolution of mankind. This reminds me of one of
the addresses by poet Tagore in England; ''The
monsoon clouds generated on the banks of the
Nile, fertilise
the far distant
shores of
the Ganges ... ideas may have to cross from the
eastern to western shores to find a welcome
in men's hearts and fulfil their promise. East
is East, and West is West, God forbid that it
should be otherwise, but the twain must meet
in unity, peace
and understanding.
This
meeting will be all the more fruitful because
of their differences. It must lead both to holywedlock before
the
common
altar
of
humanity."
In tho words of the Upanishad
.

"r amasu

rna yotlrgarnaya"

May the divine flame burn forever

take us form the darkness to light.

to

Supreme Y,ogi
Swanli Hariharananda GiriThe Conqueror of Death.
Dr. S. S. Chand, M. D.
S.C.B. Medical College, Cuttack

!
J

I
i
f
~
,
~

" Doctor, please come quick, patient 'so

and so is gasping". This is the call, the nurse
in charge of the ward sends out to the house
physician on emergency duty. This happens in
all large hospitals anywhere in the world, at
any time of the day and night. The doctor
concerned rushes in - sees that the patient is
making strenuous
efforts to breath.
He
examines the pulse, and feels that it is
feeble- examines the respiration
and finds
it inadequate- and records the blood pressure
to be llJuch below the normal- he can h2.rdly
record it. He fires away urgent life saving
instructions to the nurse. The efficient nurse
carries out the instructions at the doubleseveral costly and life saving drugs are
injected into the veins .. Oxygen inhalation is
given at a certain rate. Some transient
improvement
is felt.
Subsequently
the
condition further deteriorates. The horse is
too tired to be stimulated by whipping. The'
pulse becomes imperceptible,
respiration, a

( 18 )
gasp or two per minute and that too ceases.
The bl08d pressure
cannot
be recorded.
On auscultation of the heart - the lub dup is
hesitant and feeble
It threatens to :stop and
actually stops. Vigorous action is started by
the doctor - external
cardiac
massage,
artifical respiration and injecting very potent
drugs directly
into the heart. This massage
and artificiC11 respiration is cC1rried out for
twenty to thirty minutes and is discontinued
when the ,heart cannot be revived, nor the
respiration
reinstituted.
The doctor defeated
in the battle
against death writes down
his report in the case sheet of the patient:
"Attended the case. Patient is seen in
and such condition, such and such drugs
administered and such and such measures
taken". Ultimately "The pulse could not be
felt, respiration stopped, heart, sounds absent,
the patient could not be revived - hence
declared dead due to such and such cause".
SUCQ

The above phenomenon and statement

will prove erroneous
in case of Swami
Hariharananda Giriji Maharaj. Here death has
been defeated and overwhelmed. Many of his
disciples including
the author
had
the
opportunity of witnessing the pulseless and
respiration -less st3te of ~wamiji, not only tor
few minutes but for few hours at a stretch.
One such incident
will be described here for
the benefit of the readers,

( 19 )
One evening in the Puri Karar Ashram
we were sitting with
Gurudev
in the
meditation hall. I was sitting on his right and
a gentleman from Gwalior Sidhoji K. Shitole
was on his left. About fifteen to twenty
disciples were sitting in two rows. The light
was dim. A discussion on Nirvikalpa
and
Savikalpa Samadhi was going on, Gurudev
asked me to hold his right hand and feel
his pulse and the left gand was held by the
other gentJeman. He instructed us to meditate
deeply when Ihe pulse stops.
I placed my left palpating fingers over
his right radial pulse and supr;orted his hand
with my right hand. Gurudev closed hi:; eyes
and sat in meditation.
He took one deep
inhalation and then exhaled. After 2 or 3 such
inhalations the pulse abruptly stopped.
In the other hand also the pulse could
not be felt. The respiratory movements of
chest and abdomen were absent. We were not
prepared for such an event. We had previously
heard that such things are possible but never
had such an experience. We felt nervous and
were thinking of our line of action, Suddenly
it flashed in our
mind that Gurudev is a
Siddha Yogi and God-realised person. At the
moment
he was immersed in
Nirvikalpa
Samadhi and that no harm would occur.
As we were not prepared
we did not
I

.'

( 20 )
Inve
equipments
for electrocardiography,
hence these could not be done. We placed
our ear on his precordium and? could hear
no sound at all. Neither the lub dup of the
heart nor the rustling sound of breathing could
be heard. His body was completely relaxed
and was leaning on the wall and was partly
supported by Bhaktibaba. Though we presented
a bold front, some anxiety was lurking in our
mind. We meditated and did Ajapaa
]apa.
We succeeded in enjoying a brief period of
deep meditation. It occured to us that we had
to bring him down to the earthly plane of
consciousness. So we shook his hand and arm
vigoromly and as there was no response shook
his hand violently. No response. More than
half an hour has already passed. We uttered
his name and some mantras.
No response.
His arms were 3haken violently and feet and
legs ,vere massaged vigorously. No response
absolutely.
Nearly
an hour
p2.ssed. Our
feelings amounted to panic. A faint choking
sound came from his throat. No pulse yet.
More shaking and more massaging was carried
out. A little louder choking sound came from
his throat. And one to two pulse beats could
be felt at the wrist. We w"ited in tense
expectation. Then three or four irregular pulse
beats came and went. At intervals of 2 to 3
minl:4.tes SE ver al runs of regular and irregular
pulse came and went.

12 L )
After about an hour the pulse came
regularly and strongly.
Breathing
could be
detected. But Gurudev was intensely
quiet
and was obli vious of his surrounding. The light
was switched on. He \Vas 1<2an1,1:1; against the
wall with his limbs and body relaxed and limp.
He spoke few words and enquired where he was,
who were talking to him. Then he reluctant] y
opened his eyc~. 10ok2d around and became
his usual self ag:lin. \;Vc noticed that he was
markedly invigorated.
His usually brilliant
eyes sparkled
and shone more brilliantly.
\;Vords or profound wisdom aad knowledge
came out of him in torrent3.
He was more
cheerful and seemed more intensely
full of
life. He got up and prepaHJ
tCJ 12C1\'c the hall.
\Ve prostrated oursdves at bis holy feet and
prayed for Gurukripa.
This phenomenon is beyond medical and
rational scientific explanJtions.
It is not an
end in itself. It is only a byproduct
of
a
process
in
whIch
the indi vidual
soul
voluntarily by scientific methods rises above
animality and rationality.
He rises above
divinity also and merges with the supreme
soul, Paramatman or God and becomes intense
bliss i. e. Sat _ Chit - Ananda. Ot(~n we ask
Gurudev about his experience in such a state.
He says that intensely dazzling light floods
and over-whelms the coasciousness.
No trace
of individual consciousness
remain::. It is all

( 2:2 )
.'"l.ndnr,tl'lln!5 ex!. St :3 except t 1le most
intense.
llndescribable
and
unfathomable
Bliss, (An~mda). From such bliss one never
'.vants to be sep;1rated.
vacuum

'

,J

According
to medical and :ocientific
definitions Gurudev's body and mind were 111
a state of death, into which he entered
voluntarily. And miraculously (though voluntarily) his pulse. respiration etc. came b:1ck.
Moreover he was rejuvinated by the process.
He called on Lord Yama, went beyond him,
merged himself in God. He. became God, who
is Mahakala and then des~ended down from
that highest throne of the spirit or Paramatman
for the benefit of mankind.
He has become
M rutyunjaya.
"Gururmaclhyc
Sthito ViSllia
Vi5wamadhve
Sthito Guru
GurUTviswa jVamastu bh Vam
VZswagunaH lVamamyaham
Na Guyoradhikan
N a Guroradhikam
N a Guroradh!kam
Guru Kripahi Kevalam."

The Guru in Hariharananda

Premananda Tripathy,
Bhubaneswar.

Guru is the scion of God. He is in God's

line. Notwithstanding
his omnipresence
God
plants Him in Guru in a more concentrated
manner than generally.
Countless
rays of
enlightenment
emanate from the Guru to
vibrate and illumine a million aspect of human
mind and heart. He is the sheet-anchor
in all
times of need.
Most
powerful,
though
imperceptible,
influences
of
the
Guru
permeate the lives of human
beings to
completely transform them in course of time.
Guru is the personal God to those who
bow to his discipline. He is the incarnation
of God. It is only natural that Guru is given
the exalted place that he deserves, in human
evolution.
Swami Hariharananda
has very firm,
but at the same time, liberal views on the
role of Guru. He holds that it is the duty of
the Guru to take the disciple on the path of
progress as quikly as possible keeping in view
his past evolution and the present stage of
his Sadhana. Once the disciple approach~ the
Guru and trusts himself to his care, the entire
responsibility
for the spiritual
progress of
I

( 2'1 )

( 25 )

the disciple
rests with the Guru. To him
spiritual progress means simultaneous
development of body,
mind and
soul. The Guru
therefore. takes the hcaviest burden imaginable
when he takes on J. dIsciple. For, with it, he
binds himself to the di scordant chords which,
diatonically,
make for or mar the progress of
the disciple.

unorthodox

unless the disciplined

switching

the radio-mind
is successfully
him to the disciple.

One
while

tuned

without

effort'.

to the

an

ocean

Swamiji.

of

simplicity

Simpler

than a

in maintaining
an artificial
distance between
him and his follower.
His rarest
gift is to
conjure up exact similes trom day to day life
and put them in such appropriate
manner
that the spiritual experiences
to which they
are likened come within one's comprehension.
While

of

pre-vision

by

mother

the most

on

child, he discards 211 egoism in talking

to
whoever
comes to him. He does not believe

on-and-off

He advocates

floats

talking

passed

Swamiji
dwells
on the
Kriya- Yoga
philosophy like a Master-Mind.
His approach
is so loving that the mind becomes set and

faster.

unfinished
on

way of life. Sannyas

If this basictenet
is held constantly
dear to
heart. life becomes easier and progress much

mission in human mind and the Guru is to so

train the taught
that he remains
constantly
orientated
tow;trelS God hke- the moon-rocket
towards the moon. \Vi::h over-all
orientation
of mind towards
Him, he is yet to perform
all acts of daily life. as if half-open
and haljob remains

normal

The distance to be co'/cIcd by the taught

IS vast
before
he reaches anywhere in the
neighbourhood
of the teacher.
It is a process
of slow trudging in most cases. Pace may; be
faster
depending
on
intensity
of desire.
Swamiji holds that the teachers' job is to tune
the mind of the disciple Cod- \vard. There are
hundreds
of centres
of reception
and trans-

closed. As such, Guru's

and

with a Kaupin in the usual sense is not the

sine qua
non
for
spiritual
advancemen.t.
Granting
the desire, Swamiji says, a man 111
ordinary life can go as high as anybody. Here
one thin6 however
is a must. It is an attitude
of mind which says that while you do tne
work (Kri) you should watch the One, the
Doer (Ya) who does the work throu~h you.

in Puri

Ashram,

of the passing
some

hours

Swamiji

away of his

before

time.

had

beloved

When

the

message was conveyed

to him formally
he
offered his p:ayers
for the dGPlIted
soul in
quietest possible manner
to the astonishment
of the people

around.

Swamiji

would

consta-

ntly remind
every-body
that Jife and death
are parts of the
one continuous
process,

( 26 )

neither of which is to be frowned. "We live

with every in-coming breath
and die with
every outg0ing one" - he would say. Such a
thought WOllld ~ivc the complete balance to
8. man which is essential in life.
Deeply rooted in the spirit,
Swamiji
hao;; an unbelievably
easy approach towards
modernity. He has no hatred for the modern
amemtles
unlike
many others who decry
cverytl,ing
beyond the traditional
pale. No
doubt he would like a stop to the play of
propensities
which take a man away from
Him. He would howf'ver hold that there
is all ,gain in taking advantage
of what the
I4radual evolution of human mind under His
direction provides.
A man does not become
less qualified to approach His gates merely
because of modern trappings.
His informal
approach in this matter
coupled with the
most scientific bent of mind that he possesses,
attracts the Guru in him to the educated man
of the day. There
is no doctrinairism,
no
narrowness, no bigotry about him.
There is one 'passion' in the great saintthe weal of the whole creation and advancement of his wards. He plants the powerful
Diksha - Beeja
in
the
deepest
level of
consciousness. The seed goes on ever expanding.
There is no going away from it. It continues
to reform you notwithstanding
your casual

I
f

ii

I
y

( 27 )
attitude.
It alchemises
till one discovers,
slowl,y, the elixir of life. And there is the
inmost sincerity of the saint closely following
and guiding step by step forward.
This is his
only 'obsession'.
A true Guru is the saviour
of a whole sector of humanity and the liberated saint never loses an opportunity
to sit
down for the meditation
class. Words are
too inadequate
to express the impact he
creates during the meditation discourses. The
ear is n:1 longer the fleshy one nor the eyes
the ordinary instrument of vision. The whole
existence is lifted up and is illumined
to a
degree- howsoever perturbed one's mind may
ha ve been in the moment preceding.
Words
flow like solace to hurt mind. Consciousness
raised to a purer level gets spiritual impressions siphoned, as it were, through the sweet
meditational
discourses of the saint. The joy
knows no bounds and is many times of what
one has experienced in ordinary life.
The
self-less
Master
would
say
'Hariharananda
would not like ~o practice
Guru-ship on you for all time to come. Let all
of you become Gurus.'

( 29 )
and intense
love for all alike make him
attractive.
Staying with him and li.tening
to his advice,
even for sometime, lead to
mental up1iftment.

A Yogi

or very

high order
Dr. Krishnakanta Chatterjee, M. B.
93, South Sinthi Road, Calcutta-50.

fI

Sometimes he pesses intO) Samadhi and

emerges
somewhat
radiant.
Some of his
disciples also bce ecstatic blis~.

Swami Vivekananda
once said that it
is the very existence of saints and seers that
has kept the universe from going into pieces.
In this era of rank materialism it is hard to
believe in that existence at the moment, but
they are there, some far away from localities,
and a few living amongst the people, but not
much known or heard of.
One such Mahapurusha
(Saint) is Yogacharya Swami Hariharananda
Giri Maharaj,
the monk ill charge of Puri 'Karar Ashram.'
He is in the lineage-in order of descent - of
Mahabater
Bab<Jji Maharaj (a Yogi believed
to be living in the Himalayas upto this day,
for the last thousand
years or so), Late
Mahayogi Shyamacharan
Lahiri
Mahasaya
of Banaras, Late Gyanavatar Yukteswar Giriji
and Late Paramhansa Yoganandaji.
Those few who have come in contact
with him are simply overwhelmed
by his
divine personali ty, and revelation of his high
spiritual
state through strange phenomena.
His cheerful smiling face. childlike simplicity

Present social set-up makes man run

always after earthly enjoyments
hoping to
get l1appiness and peace, and thus getting
furthEr and further away from the real source
of these things. It is very difficult now a
days to find an ardent
seeker after truth,
People, at large, have become sceptic about
spirit and divinity and hence even if they
aie told abm!t a s-aint they hesitate to believe.
One Calcutta
Doctor was once told
about this Yogi by a friend of his, a disciple
and a devotee. The doctor was not impressed.
To convince him his friend one day called
him to his residence for a medical check up
of the Yogi who was then staying there. On
examining
the
holy man the doctor got
flabbergasted,
for there wue no heart beats
or respiration and to all intents and purposes
the Yogi was dead. His friend however,
explained this as 'Samadhi' and asked him to
wait. The doctor
stood in silepce. After
sometime Swamiji opened his eyes and looked
at the doctor affectionately
and sat up in hi~

( 30 )
bed. A sort of halo could be seen round him.
'Seeing is believing' they say and so the doctor
at once became a believer. After some time
he became the Yogi's disciple.
He is said to
be having a state of ecstatic bliss whenever
he sits in meditation in the presence of his
Master.
During the early period of his stay at
Puri 'Karar Ashram' as a Brahmmachari
the
Yogi Maharaj was misunderstood
by Swami
Sebanandaji (His predecessor monk in charge)
and Swami Satyanandaji,
the then monk in
charge of Ranchi
Y ogada Ashram. They
somehow were of the opinion that this 'Yogi
MClh:uJ.j' was not practising meditation
very
earnestly and so he should leave the Ashram.
The Yogi replied that he was meditating in
right earnest
and that he could prove his
achievement if they so desired. They agreed. Now,
there is an image of Mother Kali (Divine mother)
in one of the rooms of Ashram.
The Yogi
Maharaj took Swami Sebanandaji to that room
and sat in Y ogasan along with Sebanandaji and
requested him to gaze at the image, himself
merging
into
deep
meditation.
Soon
Sebanandaji got struck with reverence
and
awe to find flashes of Light emanating from
the image and in fact the 'Divine Mother'
appearing in all effulgence.
He was so overwhelmed
that
he spent the whole night
there without any food. Swami Satyanandaji

( 31 )
was told about the incident
and they both
were convinced about the high spiritual state
of this 'Yogi'.
One very remarkable feature about this
Yogi is his intense calmness in the midst of
intense activity.
As the head of an organisation he has to look after many things and this
he does in a completely non-attached
way,
the results never affecting him.
It is r~ally a matter of good fortune to .
get the Yogi's
grace through
initiation.
Dr. Harekrishna
Mahatab,
the
renowned
leader of Orissa, visualised the forms of 'SitaRam' during initiation
from this Yogi. At
'Vani Vihar
Hall' of the Utkal University
Dr Mahatab declared having acquired simultaneous devel( 'pment of Body, Mind and Soul
under the guidance of his Master.
One of the relati ves of M r. Bisweswar
Nandan Singh, M. Sc, Raja of Sheohar State,
Patna, Bihar was a cisciple of this Yogi Maharaj.
He suggested to Mr B.N Singh to get initiated
in the Yoga system of tbis Yogi. ,Mr. Singh
being wellversed in Eastern and Western
philosophy and ancient Yoga systems of India,
turned down the suggestIOns at that moment,
thinking that he could not gain any thing
more from initiation.
After the. lapse of some
time however, he decided to get initiated.
Strangely
enough, during the process
of

( 32 )

( 33 )
,.'.
,;

InItiation, ['/Ir. Singh p3ssed into 'Samadhi'.

Later on he stated that he, at that time, lost
all sense of earthly existence and passed into
a state of infinite Bliss. He is in a high Yogic
state Denv through the boundless grace of his
Master.
Though different degrees of realisation
depend on Adhar or receptive pJwer of the
discipJe- grace of ':Guru" and "Sadgurn" at
that, seems to make things possibI~' which are
apparently' impossible.
Through 'the 'Yoga'
technique
of this great Yogi, the advanced
disciples experience
Vibration,
Light
and
Nada (Cosmic sound) on top of head (Sahasrar)
durin,g meditation.
He
says that one should meditate
whenever and
wherever one can, and thn EVen all work
should be done in a state of meditatic,n so
that they are got done by the Di vine Mother
Herself.
The

Yogi

ir~sists

on

rncditiation.

According to him, man's primary duty

is to seek God in the self. "What is the
point", he asks, "in looking for outside help,when He- the giver of Wealth,
Fruits of
desire and Salvation (Freedom from bondage)
is dwelling within everybody?"
'Try to meet
him as early as you can"-says He,
Candidly speaking, humanity
at large,
should pe grateful to such saints stilI Iiving

on earth, for their thought vibrations

travel
far and near, bringing
in welfare, bot~
material and spiritual to the people, Swa.m~
Vivekananda
once said that even if a YOgI
meditates in the snow covered cave~ o~ the
Himalayas, far away ram human habltatlOns,
the vibrations of his holy thoughts reach ~he
furthest
corner
of the globe, influenCIng
peoples' thoughts and actions.

My Gurudev
Sidhoje K. Shitola,
Narasingha

Gualior.

Bhavan, 73 Ka~ba path, Poona-ll

Thou River of the JOY of truth

Dispeilinil darkness, git'ing light,
Can words repay thy bounteous love
That puts all !!Jnoyance to flight?

I ask this question

to my Gurudev,
because it has ever been a problem with me,
as to how I could praise, in words so callous,
a truth so sublime as the Guru? Can the gross
word touch the lofty emotions'of. the soul?
Can I express on paper what is impressed in
the heart? Just as I cannot with mine eyes

( 34 )
taste the sweetness of sugar, even so I cannot,
in words e4press the love and reverence I feel
in the presence of my master. At the msst,
I can on paper give the 'words of the intellect'
not 'the love of the sour whi!:h is the~~fll~
Guru- disciple ;cia'tionship
che;ished .he'Yond
all words.
Swami Hariharan;mda
Giri needs no
formal introduction to the'Y. S S.'being one~of
the few & true Kriyabans of India. He is loved
in all his disciples' hearts which beat 'HariHara-Hari-Hara'
clocklike from moment to
moment, But one fact I shall most emphatically state with the conviction
of the truth
within me, that Baba has to me, become the
living channel at communication ,bct\V-cn t.t1C
Great
Master
Gyanavatar
Yuktc3war and
myself. He is the bridge joini'ng Divinity. with
Humanity, with one hand, clasping the feet
of the Lord, the other hand on his disciples'
heads transmitting that graG..~J~~om Divine to
Human and thereby transforming the Human
to become Div.ine. By this bridge"Hariharananda" do we Jivatmas passover to the
Paramatma. Shall he give way ?No,~ the
cement of compassion in him is too strong.
.'
He shall see us through. Thi$ bridge_~hall
endure because he lavas Jus.
.

-\

("

My wif~ an~ I had the good forttlne to,

stay with Baba atPur.i for on~ montq.::r.tee.ach":
he gave his undivided att~ntion. &.,intifit.ed:1:1s!"r

( 35 )

into the majestic science of Kriya-Yoga given

to him"personally
by Gyanavatar
Yukteswar
and Paral~hansa yogananda.
For both of us,
a blessing, and rare fortune indeed.: Day by day
as we 'sat before Hari Hara Baba we could
feel an indescribably subtle emanation :Jf God-'
JDYcoming from him to us, and it graduaJIy
dawned on us that our Guru was no theoretical teacher but a realized master. Yoganandaji
has ~3.id,"The sign of a true master is his being
able to blot out sensuous a WJreness, & to
exp'::'~'icflceNitvikalpa Samadhi at' will" "
To this instance J was a ,vitness. That
evening Doctor S. S. Chand M. D Cuttac1\.
Medical
College,
Retired
Magistrate
Sri Gopikrushna
Das three Chelas of the
Ashram & myself saw the sublime state of
Hariharananda';
I felt with my o,,;n hands the
h2~lIt ,LX: pulse of the {naster. There W,IS a
flutt~-r and th~n no beat'in the heart. Doctor
Chand's stethoscope bore ample testimony to
the fact. He had consciously left the limitation
of his body temple & entered
into. the
Nirvikalpa
Samadhi
State.' The
Doctor
rnarveIled; my faith deepened,' my urge for
God sharpend as I held my' Guru's pulseless
pulse. In deep reverence, I'must say that few
are: the Gurus who pertriif' their disciples to
ascel-tainv:lether
they aY'etruely God-attur;ed
r
o:r\:me'rely inteIlectuals:

(-36 )

( 37 t'

Baba al ways encouraged us that we too

would experience. the same state of breathless
God-joy, if we persevered
s{ncerely in our
Kriya. Always smiling, always encouraging
young souls to higher realizations, he never asks.
never
demands anything hem hlS diEciples
except their sincere devotion for God. Gurus
& Kriyayoga. During our stay at Puri, people
from all strata and walks of lif~, all races:
Negros, Americans,
Brahmins and Harijans
streamed into the Ashram, and received equal
treatment and blessings from Gurudev.

bring ever lasting ecstasy and peace divine.

It is not possible to achieve this by keeping
oneself busy only with the affairs of the
material-world.
One has to, advisedly, take
out some hours daily from his mundane affairs
and devote in deep meditation
on God. We
know only how to shout and indulge in tall
talks. We try to find our fulfilment
in
ephemeral pleasure and happiness. Although
there is immense treasure of salvation lying
latent in "every human soul, we generally
remain ignorant of it, and fondly play with
glass throwing
away diamond,
and feel
contented by eating
the peel of bananas
leaving its sweet and juicy substance, and
drink lime-water in place of milk.

Kriya Yoga as I felt :

Sakti Pado Chatterjee,
6, West Ghosepara Road, Shyamnagar.
24 Praganas, We.t Bengal.

All the human-beings

on this Uni verse
rich or poor, high or low, are always runnin~
after pleasure accomp.mie:l by peace, without
realising that this materialistic
pleasure and
peace is not everlasting;
but what is reaIIy
need~d in this hazardous life is the tranquility
of mind and eternal calmness which can only

1:

I
~

I
II

I
f

There are various

ways and means,
advocated by ancient Rishis and Yogis of
India, of entering
deeper
and deeper into
the spiritual-world
and to attain the sublime
state of self-realisation,
and merge in the
eternal knowledge and joy. Of these, "Yoga"
has been proved to be very scientific and
effective for a devotee to reach the sublime
state of "Nirbikalpa Samadhi" at a faster pace
of time.
Sacred and Holy Souls appear in this
world at an interval
of every 500 years as
the representative
of God to resuscitate the
Religion to save the mankind.

( 39 )

( 33 )
What is Re1igion? Religion is nothing
but realisation of Omnipotent
in mind, and
being and becoming.
Over one hundred years ago such a
great soul in the embodiment
of Sri Shyama
Charan Lahiri appeared in India. He was a
supreme 'Yogi'. He preached a new scientific
method of 'Yoga' - called "Knya - Yoga",
throughout India, through few of hisiliustrious
disciples, namely:Swami Yukteswar
Giri
Maharaj, Sri Bhupen Sanyal, Sri Panchanani
Bhattacharjee etc. This 'Kriya- Yoga' subsequently spread in America and in few other
countries
of Europe through
Paramhansa
Yogananda, the distinguished disciple of Swami
Yukteswar.
But, for the convenience of the
people of America and Europe, to practise and
adopt it, Paramhansa
Yogananda recast the
methods of this Yoga, and as a result, the
methods of Kriya- Yoga adopted and practised
now in those countries are not identical with
the original methods of Kriya- Yoga that were
preached by Lahiri Mahasaya.
"Kriya-Yoga" is a very accurate scientific method of 'Yoga'. Systematic and continuous practice with ~incere meditation on God
with complete faith and devotion wiII not
only take the devotee to the ultimate state
of 'Nirbikalpa Samadhi' at a quicker pace than
any other way, but wiII also before long

in physical and
effect Immense I'mprovement
mental state,
At present, this
invaluabl~
"Kriya- Yoga" is at the command of Swan~1
Hariharananda
Giri, a self-realised Sa~ny~sl,
who has been practising it and medItat~ng
for the last 35 years. Anyone who is gr~pmg
in the abysmal darkness of life to see hghtthe li6ht wich can show the way to ecstasy
and beternal knowledge, may get in touch
:Vith Swami Hariharananda
Giri Maharaj at
Karar Asram, Swargadwar, Puri, Orissa.
On this happy and auspicious occasion
of the Abirbhab Jayanti of "Gurudeva",
with
my heart-felt
reverence
and respects I b@w
at his feet, and fervently pray to the Almighty
God for a p~acefuI, happy and long life of
this great

dedicated

sage.

( 41 )

Gurudev, Swami, Hariharananda Giri:

A Great Master of Kriya Yoga..
Girish Mohan Srivastav,
Devali Nivas, A 2 Amgarh, }awnpur.

The real technique of Kriya Yoga is

not merely a breathing
exerciBe complex.
It is a process ba'Sed simply and purely on
science related to Anatomy, Physiology and
Neurology. Listen to Swamiji's discourses and
you will find your query answered, though in
hct. you do not put your questions to Him at
all. Practice
Yoga with
Him,
(though
unfortunately
I had very few occassions) anel
you will feel your soul elated in perfect
communion with God and Guru and your
feelings become so boundless that words literally are inadequate to describe such an experience.
After
every such medltational sitting one
could peep straight into Swamiji's eyes and'
feel lost in their depth, more so as they are'
deeper than Puri se8.. The gaze of His feelers
are so deepening that one could hardly afford'
to look into His blood-red eyeballs behind'
the cover of the spectacles.
I met Gurudev a couple of times before
getting
myself
initiated
formally during
April 1962.
On the coveted' day I had

11

accidentally gone home, wherel

had the
Darshan of Swamiji who was in preparednegs
to initiate my own' mother.
I earnestly
requested Him for my own initiation, to
which, His simple but plain reply was, LIt
may be afterwards."
I had not the courage
to persuade any further.
But later, that very
day. He permitted and initiated me with my
mother. Initiation
itself was a wonderful
bliss, but I could har,dly swallow at tha t time,
His claim of uninterrupted divine 'OM' sound
even while talking. In later years He and
I were once driving an early morning in a
car to Varanasi and due to His grace the
technique of 'Meditating while driving' was
passed on to me, and with that the continuous
'OM' sound came automatically to be one of
my greatest treasures and may remain with
me so long I am endowed with this mortal
form.
Gurudev had been kind to me to grant
me SlX opportunities
of listenig
to His
discourse in s-eclusion in the great city of
Lahiri Mahashaya and Viswanath Haba Most
amazing and wonderful miracle was a shock
received by me from the touch of a sweet
big lemon which
was electrical1y charged
through His super electrifying powers. Once
during the course of His discourse He waved
His right hand up and down which produced
electric shock in me. Immediately after we

( 42 )

( 43 )

exchanged a silent ~lance stealthily.

After
oher disciples had left, He asked me my
feelings as He waved, and to my amazement
it was a deliberate testing act by Him, where
as others did not notice anything.

reuction in the Lactic Acid concentratiom

in
,the blood. The above facts, based on actual
observation are apt to prove that all these are
governed by the pituitary, an endocrine. or
ductless gland, the mastergland behind agemg.
Of late, scientists have
come to believe
that the production
and level of Thymosin
has a great bearing on the process of ageing.
Even the Thymus
gland which
produces
thymosin is gu lrded, looked after, controlled
and retrograded
by the said mastergland
situated at the Shahasrar. Kriya Yoga has the
magical p:rwer to put a check to ageing and
also to retrovert the ageing proceSi=.

His teaching of Yoga is so complete but

simple that it is very easy to follow and
practice. Three fold development of body, mind
and soul which He teaches is based on the
various branches of science relating to body.
Recently scientiits
of Britain, America and
Germany, after yarioL1s studies, have come to
the conclusion that Ohyan or Yoga has a
Ii
dennite bearing in the functioning
of the ~
Nervous system and the Spine. 'The London ~
Times' also quoted as saying that Yoga exercises
modify the nerve
functioning
during
the
meditational
perioJ,
which minimises the
tension in man
and also energises him.
Studies on those who had taken to Yoga

I
I

for the last one year only at the Modle

Hospital, London showed that the mode of
currents emmitted
by the Central Nervous
System of the above persons was different.
In the year
1970 scientists,
Bonson and
Wallace, reported that during Dhyan, Oxygen
requirement of the body decreases and the rate
of heart beat also reduces below the requirement during sleep. The above scientists also
observed
that during
Dhyan there
was

I'
.'
"

I'
.,

Yoga brings in you complete satisfaction

provided you have absolute surrender in him.
Gurudev told me, 'Learn not to ~ave youself
but S.-1V'; Him and He will certainly prove the
Saviour. Perceive His presence in you. He is
all abiding. Pull not only yourself but also
those around,
from vices and b3d men.
Leave not your friends who desert you but
be mOre careful to their mixing with bad
people. It is your duty. Treat and call all the
women as MAA. Part
with
something as
charity. Seclusion is the price of greatness".
I wish, all those who read this may derive
some benifit from what He has passed on to
me and that He remains with us for another
half century, adeast, to lead us to the path of

( 44 )

( 45 )

Sal vation and grant -:"IS pei;lce known not to the

Western world and may His Light of learning
be also transmitted, to them who are in search
of God and humanity.
( A disciple dedicated

to Gurudev

Our Quest for Guru.

Christina Jageman :

Bruno Hemkendreis

4835 Rietb,~rg 1

4830 Gutersloh 1
Fichten Strasse-46

Fulverdamm

38

(\Vest-Germany)

F rom German y \v-e started for Indi a to'

find a wise man, or even to meet our own
Guru_ The Ashram of Ramana Maharshi in
Tiruvannamalai
was an aim, but not very
certain.
While travelling through India and
visiting holy places, we looked around,
but
there are not so many saints as we thought in
Germany.
God gave
us one occasion in
Rishikesh, where we met Tatuala Baba, a not
very known,
but great Tantrik
Yogi. His
radiations impressed us very much. But he was
notour
Guru.
On the way from Calcutta
to the south, we stopped at Puri to rest for a

I
,

I
I

I
I
I

j!
I'
I

month, at the sea side. and while looking for

a shelter.
the beautiful
garden with its
hundreds of flowers, of the Karar Ashram
fascinated us. Inside one showed us the Sri
Yukteswar Mandir,
a temple built on the
grave of the great Guru of Paramahansa
Yogananda. In the very calm temple there is a
stone image of Sri Yukteswarji. Then we came
often to meditate in this holy atmosphere of
the Ashram.
All disciples
told us about.
Swamiji, the Acharya of the Ashram, whom
they love very much. He, Sri Swami Hariharnanda Giri
is a Disciple of Paramhansa
Yogananda, who is very much known in Euro?,:
through his book: "Autobiography
of a YogI.
'vVe were anxious to see Swami.ji who was
absent and on the 16th of March He came to
Puri. The great Yogi was sitting in his room,
talking to, his attentive
audience, alternate
in Bengali and English. \Vith a pleasing voice
He spoke words of divine wisdom with much
humour and rich in 'examples. His kind and
wise glance pierced into our eyes, and deep
into the hidden parts of our mind. We were
immersed in his vibrations, and could not speak
for a while. A t thi~ time we knew that our
search was over, no need to travel even one
mile more. The next day we got the initiation
into the technique of Kriya - Yoga. In thi~
4 - 5 hour ceremony Swamiji gave us a part
of his grace, blessings
and guidance. The
guidance of a realized soul- what thousands of

( 46 )
Yoga books can not give. That was perhaps
the happiest and one of the most important
days in our lives. Swamiji opened something
inside us, so that we are able to meditate 4-5
hours a day, in contrast to one hour troublesome meditation in our country. At present
Swamiji is not at Puri, but his invisible body
is still in the Ashram, leading the meditations,
watching over our progress. He is waiting
to answer all questions and problems and to
help.
We do not hear his voice, but he
influences all thoughts and activities.

The Great but Simple Magician

Kailash Chandra Rath,
Coconut Research Development Officer,
Shakhigopal, Puri.

You must have seen many Magicians

performing wonderful tricks or atleast heard
about them. But I bet, you have never seen a
very great but simple Magician whom I know
and now I intend to tell you all about him
in a nutshell.
I call him a Magician, a great Magician,
a great but simple Magician, not because of his
profession, but then why? Well. please permit
me to justify myself.

His
advanced
disciple
Bramhachari
Bhaktirprakash known as Bhaktibaba is here
to look after the Ashram. His presence also
gives us help and force, and Chita Baba who
teaches us while Swamiji is away and all the
other nice disciples of our Gurujee, maintain
the spiritual atmosphere in this holy place.
We think that Kriya Yoga is the best
technique, the quickest way to find God, to
follow spiritual path without living in a cave.
The Kriya - Yogi can live his "normal"
life
and can realize God. He can live in America
or Europe and be in his own cave on the top.
of the head. Only by doing 2 or 3 hours Kriya,.
the scietific technique
of selfrealization, he
can get a happy life in God.

I
.

You see, a magician conjures you up,

creates wonders for you and leads you to a
world fu11 of real unrealities and these are
exactly what my magician does with negligible
modifications. He can conjure you up, create
wonders for you and lead you to a world fu11
of realities and not unrealities and that is why
I ca11him Great. Please mark here, a Magician
creates a world around you which is fu11of real
unrealities but this one, you know, creates for
you a world full of realities and that is why
I call him great.
Again, you see, all magicians invariably
use a wand during their performances.
The

(
\

( 49 )

r~: )

tl)

and then you also feel him groping within

YO\lr darkseH with a view to weeding,out the
undesirable propensities.
And that appears
to me to, be the greatest power of the Great
Magician.

wand touches the objects and the objects:

disappear and reappear as obj~cts ,as the
magician desires for the audience. But this
magician, you know, surpasses all other
traditional magicians in that he uses no wand.
He touches none, no object. He simply wills
and his will creates wonders for you. Those
wonders again are not the same for ev~ry one
present. but vary from individual to indviduaL
He looks at you and the moment his glance
falls from a distance on you, magic starts
performing.
There is another cause for his g.reatness.
As stated earlier he chang.es the world around
you by his looks alone and the objects around
you appear very pleasing and exhilarating.
where as an ordinary magician changes the
objects irrespective of the considerations of
the audiences' like or dis-like.
Besides, though so great he is, yet he is
simple, very simple too. He appears before
you as if you yourself have been transformed
to the dearest figure you have always been
\vanting to be. He does not jeer at you for
your weaknesses wh2never he meets you. He
simply stanis before you as you stand before
him. He looks at you as you look at him.
Then that look of his slowly changes. He starts.
seeing yau with closed eyes, and that is his.
way. And thereby all your interior is laid
threadbare before him for his touch. and fed

~..

Simply dressed in an Ochre-robe, that

predominating
personality
of a fair-skinned
Indian over powers you, with all your failures
and foibles. till you are completely lost in his
presence. He, the epitome of all great Indian
virtues, looks at you smiling, scintillating the
very ground he treads by transporting love,
and you start foregetting every thing. Time
comes, when you feel that this simple but
Great soul has the capacity to enslave you by
a mere glance of his.

I
f.

Therefore,
I caution
all
the world
to~day, to pleas~ pay heed to my words so that
orie can never forget
~very thing in this
world. Never go to the Sea-shore l'lt Puri.
And if a't all you go, never take that road,
that leads to Swargadwar.
And in case you
do so,' never look at the signboard that points
dut to that Karar Ashram. And if per chance, you be in the Ashram, never look at that
stupendous Ashramite, the Universal "Baba".
Because, as told earlier. he is that very Baba.
the incarnation of all the dead and living
magicians under the Sun. The moment you
see him. you start changing. Now from this
alone, you just imagillle what a power that

( 50 )

magician of a Baba holds.

You think a thing
within yourself and he will read you outright
and tell it out teo. True1y, there is no escape
from him. The magician has developed his
skill to the extent that he can rob you off all
your I and Iness and,;.lt times, even through
one of his followers, only if you are willing.
And please note that he has quite a number of
followers made. almost equally great as the
original one is. So he does not need to have
any direct contact with you, and woe to the
\'lOrld; please never go near him.
And if you disregard my advice and go
near him, he will surely rob you off whatever
you call your own, incJ uding your own life
with all its weight.
You know life's weight,
the weight that always sits tight over your
head and sinks you down as a mighty nuisance.
And once that weight is lifted, all your" I and
Inesses" vanish; in short, you vanish and the
beauty of the vanishing trick is that you
REALISE that you have vanished and that is
just a bit of handiwork of this great and simple
soul and the world's greatest regards to him
for that, from a Sevak.

~;

r,

\i

Swamiji's Method.
Madan Mohan Sahai
8!10 W. E. A. Karolbagb, New-Delhi.

My wife and I have the proud privilege

of being the fir3t disciples of Swamiji in Delhi.
His message spread slowly in thi5 capital
through us from person to person because
Swamiji has always avolded the fanfare of
publicity. Our friends and relatives and then
their friends were the other disciples in the
beginning. Later, he attracted big crowds when
he addressed meetings under the auspices of
the Yogoda Satsanga Society. These meeting~
were unique in this that the people who heard
him became conscious that there was a saint
different
from othersa saint who could
be very near, very close to you and whom you
could approach very freely.
His disciples have known him as a
Gurudeva whose mission does not end but
begin with initiation - a saint who was anxious
for the progress of his disciples like a mother
whose only mission is thG wdfare of her
children or like a bird who develops the eggs
with the heat of its own wings. This is what
Swamiji has been doing during his visits to
Delhi. This is what no other
saint does.
Swamiji sits in meditation
with his dIsciples

( 52 )

( 53 )

II

morning and evening guiding men and women

wi th his inspiring words and m0:te so, ,with his
magnetic presence, which all his discip.les have
felt as an .uplifting influence. He is anxious to
find out in details, the difficulties facing his
disciples in the spiritual as well as material
fields and to do his best to help them, like a
loving- father.
'J.'
,

".

'

Delhi disciples have had the pOri"llege

of seeing him pulseless during Samadhi.
They
have also seen the light over his spinal Chakras
( centres)
and the whole body: Many a
disciple who
had
been
initiated
into
Kriya through Yogoda lessons but n~ade no
progress came to Swamiji and through his
influence and guidance they began to hear
the Divine Sound or Anahat Dhwani. They
have realized. what personal contact with a
man of God actually means.

We have known him not only as a great

Kriya Yogi but alsoa5" a master oF-Vedic
Mantras and ceremoni,es.
Swamiji has developed his own original
methods of Mantra-Jap !o \"ipe out the effect
of evilstars.
Last but not the least, we have learnt
from him 110.wand why our good andb,aQ.stars
affect our destiny how, -our horosco,pe is
built in our spine, and that. is why "IGiya
practice can advance man's physical,' rPp.t~riall'~
C:

_"

'

moral and spiritual

development.
The fact
that the horoscope is built in our spine is no
where recorded in our literature.
It is the
experience of Swamiji and other
advanced
Kriya Yogis. It is this which is the foundation
on which Kriya Yoga has been built. So, on
the occasion of Swamiji's birthday I offer him
my deepest respects. We deeply wish that he
, should be with us for many years to guide us
and to see his children grow up to manhood
and youth. Jai Guru.

"Divine Love"
By : Km. Poonam & Sikhi Asthana
Central Dairy Farm.
Aligarh.

In Hindu Shastras "Guru". ~has been

ranked even higher than God. Guru Mahima
has been very well described in Ramayan and
Gita. He is rightly known as the giver of
second birth
when a disciple
takes
Diksha from the Guru. He is the fountain head
of all the inspiration in every sphere of life
whether
physical, mental or spiritual. Our

( 55 )
( 54 )
Gurudev has all these qualities
ristics described in Shastras.

and characte':'

The man who i~ always in need of an

ethical and emotional
cult in which it is
possible- to find both, satisfaction of the heart,
and moral guidance, is always in search of a
Guru. According to our Gurudev, Bhakti is
the
reaction
of
heart
against
rigid
intellectualism
and is devotio
to a single
Personal
Gcd
full of affection.
A man
must
completely
dedicate
himself
to
HIM, and this is the surest way to attain
Moksha or Salvation.
Our Gurudev
says
that He need not only be worshipped, as in
Bhakti cult through idol but could be reached
all through meditation practiced in Kriya Yoga
and it is the shortest and easiest way of attaining
salvation and realizing God.
-With a: lion's roaf he called upon us to
shake bfflethargy and weakness and rise to our
f~ll stature of greatness by realizing the real
God always present in ourselves instead of
searching Him in temples. He says that a man
can achieve salvation by dedicating himself
completely to God and 'also he should have a
firm belief in Him. The Almighty
may
manifest Himself in various incarnations
or
may be called by different names.
Our Gurudeva Ss a, man of high and
--impressive personality and 1 think bls dy.namic
personality
doesn't
require
any'thing' else.

~'Y

He is also a humanist, and intellectualism

and
Kindness personified. He is a great reformer
of the present time engaged in reforming the
character ot his disciples through the practice
of "Kriya yoga" and putting them on the
straight path of self-realization.
He has an
ever shining face and even a normal man can
easily see an everlasting
glimpse or light in
his eyes and
Divine
Holy face and can
easily identify him frOm}l common man.
Everv one of us who are his disciples
know the value of Guru. What would have
been our lives without a Guru I can very
well imagine. One of the most surprising
things which not only 1, but many others ttlso
must have noticed
is that Gurudev never
gets angry. His love and affection can not be
described in words which far exceed even than
the parental love. He has oceans of love and
affection for his disciples, more than what we
have for him.' He is a man of charity, morality,
piety and tolerance,
Whenever he comes to
Aligarh I always find some new charm and
unending joy in his presence, and one does not
like to leave him even, for a short period.
0

But why is it so ? It is obvious and the

people: who are his disciple understand
r:ny
.pjint, because' there is something in him, whIch
. cahnot be descrtbed . but can be, felt, and I
think it is his~-unlimited .love, and' affection

(57 )

( 56 )

for his disciples which urges them to get the

affection of Guru and ~ho ever has achieved
it is a man of real gOQd luck and is very
fortunate.
On this holy day of our Guru's birth day
let us dedicate ourselves to deserve his love
by following his instructions
and .teachings,
and to achieve success in "Kriya" which will
be a great succes. of hi~ mission anel give him
the greatest pleasure.
May the Almi~hty God give him many
long years of happy lif and sound health and
happines~.

Mysticism Evangelical
Keshab Lal Dey,
41/1/ D Mandalpara

Lane, Calcutta-50

Flamboyant is the process of Naturepervading the entire Macrocosm ad-infinitum,inexplorative and bey.n. human knowledge.
Life begins
with
libido and grows
through the normal
range of activity and
suffering.
It is difficult
to assimilate the
significance of reality and creation.
We ~ave

got no experience
to grasp and fl)rmulate the
principles of actions of universal validity and
to understand
the misleading
projections of
unconscious desire.
So in order to formulate
those principles
we should emulate
and
practice, through special systems and methods,
meditation
to exercise
control over
five
senses and reach the supra-conscious stage, in
the absence of which we would be perpetually
groping evermore in the dark dismal enormity
of muridane concurrencefarrago
of the
paraphernalia we possess.
Thus inculcating
the practice of Yoga,
one with vim, vigour and verve, can achieve
transcendental
position
to establish direct
communication
with the Creator Himselfinnately ingrained within one's self, resulting
in the final and complete absorption unto Him.
This is called salvation - the 'Moksha' - from
worldly bondage.
Then, and only then, it is
possible to totally eschew the
results
of
hydra - headed
worldly
pangs, woes and
travails.
Almost an evangel poured in~o my ears
the report of appearance of such a great saint
in may neighbourhood
on a certain occasion.
With a great passion within,
I hurried there
forthwith to have a 'darshan'.
Fortunate
enough I was, to come lil
contact with Him, - Swami Harfharananda

( ::8 )
Giri Maharaj of Puri Karar Ashram. No sooner
did I bow down at his feet, at thenrst
sight,
than He t~ok me up in His arms and embraced
me. Clasped in His bOBo'm,how lung I remained, I couldn't guess at ali. This hed taken me
completely aback. He went on uttering in a
sonorous voice that His acquaintance with my
humbleseH was immemorably
p1st and old.
I was magnetised, elated and began to feel an
inexplicably
eerie sensation as He touched
me. and remained almost in a trance state for
a long while. The suprasensual pleasure that
Ionce
experienced is still now vivaciously
vibrant in me, with His voice' as 'Mahamantram'
resonant in my ears.
Tangible
certainly It IS, that a great
man-a transcendental humanist, a high-tanking
Yogi, can produce an equivibrant
effect even
in a great sinner by the m:1gic touch of his
person, if His magnanimity
so desires. And
there is no escape from dire distress and perdition, which we are veritable
victims to,
other than the benedictory initiation
from a
true Preceptor of the like as detailed in this
short discourse,
(Mannatha
Sri JagannathaMatguru Sri Jagatguru).
'" Om Sat yam - Shivam - Sundaram"

'SWantiji, as I Know Hint"

Alok K Varma,
Col Dr. B. P. Varma
49. Naronha Road, Kanpur-4

My acquaintance
with Reverend Swami
Hariharananda
Giriji Maharaj dates back to
August 26, 1970. In so short a period it has
been my privilege to meet him a number of
times. This time span, though short, yet so
great has been its impact that I cannot
express adequately his influence upon my life
and my intimate relationship with him.
It was the favour of Providence alone
that I met Swamiji. He came over to Aligarh
in the autumn
of 1970, to visit one of his
disciples, who was a close friend of my
parents.
On the day of his arrival he met the
families living there at the residence of his
disciple. My parents also went and my mother
was greatly influenced by his holy personality.
Next morning, my mother got initiated
by
His Holiness the Revd. Kriya - Yogi Swami
Hariharananda Giriji Maharaj in to Kriya- Yoga.
They had asked me to go along and meet
Swamiji, but I had refused saying. "What
will I do, meeting a saint?"
The sam'e day in

( 60 )
( 61 )
the evening, Mil ( mother)
invited
and his disciple, to oun home.

Swamiji

Swamijiauived
at our house as scheduled.
I bowed andtol.lehed his holy feet. The touch
of his holy feet generated
a kind of deep
reverence for him. Swamiji talked very little
to me. while we were sitting around the
dining table. 1 kept asear'ching
eye at his
divine face as 101lg as he stayed there.
The
fact that an Indian saint was conversing in a
foreign language
(English) made my child's
heart wonder.
So far, I had the notion that
Indian saints speak in Sanskrit,
the language
of the Rishis.
Till 5th of August,
72Swamiji
had
visited us 4 times. My affection and regard
(or is it his silent influence upon my soul 7)
possibly drew his attention
One fine day he
suggested to my mother to
initiate me in
Kriya Yoga. J\1a told him "Alok has never
told me that
he wants
to be initiated."
Swamiji replied, "No, he wants; and will be
initiated tomo row", When
I retUrned late
in the eveni g from the
University
after
appearing at my practical
examination
Ma
conveyed the nessage to me. 1 felt an inner
urge and fel strongly drawn towards him.
The initiation into Kriya-Yogawas
given by
him on bth A 19ust 72. I became a Kriya-Yogi.
I recollect
that
I have dften
been
trapped unaw re, during talks' with him. Iifind

that I get spell bound during his talks; and in

between if he happens to look to me for an
assent on any point I am unable to adjust
myself to reply him. This is because I always
expected him to continue his talk and wished
to hear him uninterruptedly
.. I get plunged
in to a sea of clam ness in his presence and every
word falling from his sacred lips is nectar
to my ears.
Guruji's talks are witty and yet have
a deep import. Once he was going to Delhi,
and we were with him on th'2 Aligarh platform
to see him off. The train had not yet arrived
and we were talking with him. We saw an
aged
man
of
about
50,
pronouncing.
"Ram ... Ram ... loudly".
He wanted to draw
the attention of Swamiji, He held a garland
of beads in his hands and was clad in Khadi
Kurta and Dhoti.
His loud murmurings kept
reaching our ears incessently disturbing
our
conversations.
Swamiji spoke unto him "Eaba
why are you pronouncing Ram Ram in such
a way? I see you chanting the sacred name
for such a long time. What's the use 7 The
man replied, "You see, in this whole universe
every person is indulging in acts and thoughts
which are ill. By the sound of Ram Ram
.
they will be influenced and will get purified.
Good will be done
to them."
Swamiji
counselled"Look, if you tell a young child
about sex, will he understand any thing? No.

"\Vhy? It is becaus'e' his mind has not yet

ripened enough to understand
such things.
In the same way if you keep on chanting
Ram Ram, Krishna Krishna in front of a person,
he is not going to be influenced. Neither he
will get liberated from the cosmic delusion
because his mind i. not yet ripe enough to
grasp the spiritual import of [he sacred name
of Ram." The man went away quietly. The
message of Guruji first to discover the self
within and the futility of caIling the holy
name on a railway platform to convert others
without converting his own inner - self was.
very simply and plainly conveyed.
This immediately made me reflect on
the following immortal words of the divine
Babaji as wntten by Paramhansa Yoganandji
in his" Autobiography of a Yogi".
"Truth is for earnest seekers, not for
those of idle curiosity. It is easy to believe
when one sees, there is nothing then to deny.
Supersensual truth is deserved and discovered
by those who overcome their natura.! materialistic scepticism."

Kriya:Yoga & Self realisation.

Sm. Santa Banarjee, M. A. (Phill)
D/o. Dr. S. K. Banerjee,
Raigarh,

(NT. P,)

Biological evolution has probably ended

with the advent of man. Man is man, not
because he has a human shape but because
he has got the calvaria, which shelters the
human brain. He is the best creation of God,
as he can control his instinct and can work
as he wishes. He is not a machine but the
controller of the machine.
Thanks
to God, who blesses us so
greatly and it is our duty to use them
in good way and to realise His presence
within us at all times and in all moods.
"What is the 3ummombonum of human
life?"
is the great metaphysical question,
whicharose in' human mind from the very
dawn of human history.
The machanical progress, so br achieved
by man, through the marvel of modern
science, has shown that the material comfort
which science could provide, fails to give us
alround satisfaction.
Man is not a ,body but
a mind-body compDund. He has a rational
brain, and it is this rationality for the satisfac-

( 64 )

I
f

tion of which he looks for something. which.>

SCIence can not give, but on which science
stand~s,
The distinction
between
"appearance'
& reality" the
distinction
between
"what
appears" and "what really is," is the old
metaphysical
distinction,
which we always:
face in our daily life. It is only with the
former, that science is concerned. But our
natural
disposition is such that we cannot
remain satisfied with what appears but we
must raise questions about Reality. "What
Reality is?' "\Vhat is its nature?"
"Is it one
or many?" Such questions regarding Reality
bring into account some sub-ordinate questions
as "Is there any free will? or every thing is
rigidly determind?
Is this life the only life?"
or there is life afner it ?" Regarding these'
questions, different religious theories stand
in direct opposition to each other. Some of
them are dogmatic, some are sceptical.
But
religious quarrels can in no way make man
indifferent
to
raising
questions
abou t
reality.
S::rlong man remains; religion in some form
or other must be there.
But the question
is "Is there any re1igieus theory that can give
us a fullfledg'cd satisfaction of all questions,
regarding Reality, and the answer would be
no doubt Hinduism."

I,

( 65-)
It is only Hinduism' that gives emphasis
on the doctrine of Karma. As you sow, so shall
you reap. Every thing that you enjoy and
suffer in this life is the result of your past
deeds. The soul never perishes, it is only body
that
undergoes
destruction
& suffers all
evils, Adhibhoutic
& Adhidaybic.
But the
question is "Does Hinduism teach to surrender
every action and to sit idle leaving every thing
to fate ?" The answer would be negative."
Hinduism is not pessimistic but optimistic
in out-look.
It preaches the view that one
can get rid of the fruits of his past de~ds by
practicing Yoga.
Yoga means to be united.
It is the
communion between God and man. But the
question is "What is this God?" Is it some
thing external and if so how can we know
Him? Or is He within us? The technique
of Kriya Yoga advocated by Sri Shyama Char an
Lahiri Mahasay, Sri Yukteswar Giri & their
beloved disciple Sri Paramhansa Yoganal1lla
& our respected Gurudeva Swami Hariharananda Gi.ri Maharaj teaches us that God is
not out side man but He is within us, Every
man is a living God aDd to Know Him we
need not go from temple to temple nor from
Mosque toMosque, nor from Church to Church,
& not even on distant pilgrimage. He IS within
m & we can know Him if we can switch off
our body consciousness & light the lamp of

( 66 )
.spiritual or cosmic conocio"bl.sness. This
be done only by practicing Knya Yoga.

could

By introverting our five sense telephones:

that ((!Use all types of dchsions,
iIIusions
&. errors,
we can feel the presence of God
in Sahasrar, which is said to be the- abode
of God
Here He m~ke. His presence felt
through divine light, divine sound & divine
touch sensation.
To practice Kriya - Yoga, one needs to
have fulIfledged affection & gratitude- towards
God & Gurus. This techniqu2 of Kriya- Yoga
is a short cut technique for self realisation.
As well as, it is a technique which causes thesimultaneous
develop:r:ent
of the
body
mind and soul. It is immaterial whether one
is Vaisnab or Shakta or Shaiba. Irrespective
of caste & colour, one can practise Kriya Yoga.
I took initiation,
undL>]:our great Guru
Swami Hariharananda
Giri Maharaj,
less
than two years back:
and I can assure my
readers that within a short period of pract!ceone can realise the benefi ts of it.
On the auspicious day of our Great
Gurudev's
birth day, let all of us offer our
humble salutation to him & pray for his long.
life so that Indians aPld outsiders can come in:
contact with His great holiness and can gain
spiritual upliftment.

Kriya=Yoga and

Its Modern Exponents.

Sri Ramesh Chandra Patnaik, M. A.
Lecturer, S. C. S. College, Puri.

If the ultimate aim of man and all his

activities is to attain peace and everlasting
happiness, and if man invohres himself more
and more in worldly possessions, riches and
power to realise that aim, he is no doubt,
doomed to frustration.
Desires, like fire, are
unquenchable and the more their demands are
met, the more they are reinforced like the
hydra and swallow the man and sap ali his
vitality. Escape from this monster can be
effected only by starving and annihilating
the
sense-cravings. This was realised by the ancient
rishis of India.
To starve the senses and be free from
their infatuation
and lure is not an easy task.
Constant meditation and concentration
on thG
Divine Powers draw the mind from them and
restrain
its waywardnE'ss.
Several
Yogic
practices and methods of meditation have been
prescribed by different
sages to rein the
unruly mind and senses.
In the present day world, when ancient
'val ues receive scant regard from the modern

( 68 )
youth and when new values are not solid
enough to hold the disillusioned mass together
for a lC'ng time; man is puzzled to find out.
some solution. It is needless to mention that
solutions are not wanting in our ancient books
and scriptures. But the modern man finds it
irksome to plod through them. He requires.
something easy, readymade, less cum~ersome
and scientific.
The KriYIl Yoga technique given to the
world by Babaji Maharaj satisfies all modern
requirements. He is an incarnation who dived
into the modern mind and presented
the
essence of Yoga in an easy and acceptable
form to be practised by the common householders to calm down the unbridled:passions
and to be free tram modern malady. He taught
this technique to his great disciple ShyamaCharan Lahiri who in his turn spread it in
India through a h03t of his highly accomplished
disciples. Swami Yukteswar Giri is one of
those rare disciples and distinguished Yogis
who fathered a lineage made further rich and
prosperous by his talented disciple Paramahansa
Yogananda. With
Yogananda's
efforts thefrontier of Kriya Yoga extended outside India
and reached U.S.A.
The Kriya Yoge. is a reyi val and rediscovery by Babaji of the !lame science given
millenia ago to Arjuna by Srikrishna and, lost
in the Dark Ages. There- are references Ito.

( 69 )

I
I

Kriya Yoga in the Bhagav'at Gita and in the

~ Yoga Sutra of Patanjali, the foremost exponent
of Yoga. According to Patanjali Kriya Yoga
presupposes body discipline, mental control
and meditation on 'Aum' the cosmic sound ..
Babaji renamed his technique as Kriya
Yoga and rid it of its vices gath ered around
it during the Dark Ages and presented it to
the modern world in more suitable
and
modified form. Through Kriya Yoga, union
(Yoga) with the infinite is gained through a
certain action or rite (Kriya). A sincere practice
of this technique gradually frees one from the
Karma or the lawful cycle of cause and effect.
It is a unique discovery of the ancient
Indian Yogis that breath mastery or perfect
control over the breath can connect human
mind with the cosmic consciousness. For this
perpose life force that
is ever
busy in
maintaining the heart action is to be fr(?cd for
higher spiritual activities through a process of
calming down the uninterrupted
dema ds
of the breath.
According to Yogana da:
"breathlessness
is deathlessness.'
Retilising
this truth, the ancient rishis of India sei :ed
on the sale clue of breath and developed a
precise and rational science of breathlessness.
The science of Yoga is founded on an
.empiricalconsideration
of all forms of conc ~ntration and meditation
exercises. Fixity of
attention
or concentration depends on slow

( 71 )

( 70 )
breathing. Harmful emotional states like fear~
lust and ar;ger produce
quick or uneven
breaths, During
sleep there is temporary
unilwareness of the body and the breathing
action, and the breath flows more slowly and
evenly with a rejuvinating effect. Kriya Yoga
puts emphasis on this aspect of the phenomenon.
Through Kriya Yoga, it becomes a natural and
conscious process with the Yogi unlike the slow
unconscious action of the sleeper.
Kriya Yoga quickens the pace
evolutions. Scriptures say that man
million years of normal evolution
God or become one with the cosmic
ness. But in three years, a Kriya
accomplish by intellectual
self-effort
results that nature brings to pass in
years.

of human
requires a
to realise
consciousYogi can
the same
a millon

An ordinary man with illusion, delusion

and error is an extrovert
and direct.> all his
life energy out wards to be wasted and abused
in the gratification of senses. The practice of
Kriya Yoga reverses the process and the life
force mentally channeled to the inner region
reunites with the subtle spinal energies and
fills the brain cells of the Yogi with spiritual
elixir. The devotee learns through Yoga to
switch off or on, at will, the life current to
the five sense telephones of sight, sound, smell,
taste and touch. This power of sense dis connection makes his efforts easy to connect his mind

either with divine realms or with the worldly

matters. No longer is he unwillingly forced
back by the life force to the earthly plane of
restl ess thoughts,
Man seldom realises that his body is like
a kingdom which is governed by the emper~r
soul on the throne of the cranium with subSIdiary regents
in the six spinal centres or
spheres of consciousness. All these centres
gather fresh energy and are revitalised throu,gh
Kriya Yoga and fortify the soul to exerClse
control ove-r the wayward mind and senses.
True knowledge of the self and sou!' through
"
l' mere
t
st and
Kriya Yoga, deepens the splntua
,
.'
To
accelerates the proce3S of self rea 1IsatlOn.
quote
Shankar,
"outward
rituals
calilnot
destroy
ignorance.
because they
are not
mutually contradictory.
Realised knowledge
2lone destroys ignorance".
Realised knowledge
can be gained
through the grace of a Guru who is self-realised,
Such a realised Yogi Swami Hariharananda
Giri. is a devoted disciple of Swami Yukteswar
Giri and Paramahans
Yoganarida. He is a
bonafide exponent of Kriya yoga rand' upholds
the tradition of dncient Indian Yogis, with his
lovable manners and selfless nature. He iliO
one of the master Kriya Yogis of the order
and heads the Karar Ashrama founded by his
grea(Guru,Yukteswar
Giri at ,.puri,the
seat
of Lord ~Jagannath.
Many
Indians
and.

foreigners are his dix:iples and receive practical

and regular guidance from him. No other
Guru takes so much of pain to sit with his
disciples on medita tion ,m.d to \vCltch their
spiritual progress. Meditation under his direct
supervision and holy presence is a unique
expenence.
His great Guru Yogananda recognised
his worth & authorised him to initiate disciples
into Kriya Yoga as his representative.
Pramahansa Yogananda once told before
his death that love would succeed him. He
probably implied Harihar~nanda who is an embodiment of love and compassion and whom he
chose as his worthy spiritual successor. Swami
Hariharananda
is true to his masters
and
exhibits extraordinary selflessness and simplicity.
He sincerely
confines
his
<Ictivities to
spiri tual cuI ture and keeps hims(' If a way from
the commercial mati ve behind the teaching
of Yoga, He carries with him the
divine
blessings of the line of Gurus; Babaji, Llhiri
Mahasaya,
Swami
Yukteswar
Giri
and
Paramahansa Yogananda.
We crave for his blessings:
'Gwt Kripahi Kebalam'.

An Atheist turns Theist.

Ianthe Hambling,
Wilsely, Canbrook, Kent (England)

Puri Ashram itself is quite a heaven with

a rain-bow coloured garden of bourgainvi11ea,
kannas, dahlias, chysanthemums, marigolds and
a hundred other varI"f'ties of flowers, a fancooled meditation
room, idyllic Yukteswar
temple, and a high terrace over looking the
sea and garden with a fresh sea breeze.
I was amazed to see a hardenred atheist
like myself become trasnformed
into a God
believer within a month and to find that my
whole philosophy of life had changed. Meditation for me as a \Vesterner seemed a strange
experience to embark upon and I thought that
my attempts would be met wit h no success,
but I found to my astonishment
that my
meditations were far from being dud. Within
two days I had heard the mosquito soundDivine wund issuing from the crown of my
head' I found I could light up in fhe darkn~ss
like ~ beacon, leave my body; and other things
happened that I found a complete novelty.
I felt I was being initiated into the very
ancient wisdom of the occult powers
and
properties of the body or soul.

"".1
i -

1
I

Hariharananda is a reOlI master- that is

apparent from the first. I found his talks the
type of talks which one listens acutely not to
miss one word. He is very fond of speaking In
aphorisms such as the following:
"Delusion is made for dissolution:"
"Plunge your soul into the
Infinite.
- before. after and while performing 3ctions."
"If you arc in the soul you have nectar.
If you are in the body you he.ve poison."
"Waste time \vith none but God. that
time will not be wasted:'
"What speech cannot reveal, but what
reveals the speech, no but that alone is God."
"Y ou turn the real into the unreal and
the unreal into the real" - and startling
sentences during meditation like these: "there
is no man in the room, only sou1."
"Be formless, your soul is formless.
"As drunkard intoxicates himself with
wine intoxicate your self with God."
One feels in his presence that he has a
great reservoir of spiritual power and wisdom.
This enables one to experience great upliftment
during mediations. It ca,nalso prove disconcerting when one realises from a remark he has just
made that one's thoughts are as clear to him as
speech. I felt about him that he is the only
sane person I know in the world. There
seemed to be nothing superficial about him;

( 75 )
it would be impossibl~ to fool him, and that
his understanding of you was right. and had
complete clarity. He is a very unusual Guru
in that, from what I observed, He seemed to
take a personal interest in the progress of
every disciple. Unfortunately for those remaining in the Ashram this affection for his
disciples and desire to give personal attention
takes him for much of the year on long
excursions in the provinces of India. There
is nothing
unapproachable
or aloof about
Harihara nanda. We were all tied tqi' him by
bonds of affection, humour and love. Also
there is no obscurantism in his teaching which
I found surprising for so occult a subject;
indeed he endevours to make it as simple and
clear as could be to every disciple.
During the time I was staying in the
Ashram few people who came to experience
one
meditation
came to
stay
for
weeks. if not months, and I suspect that all
who did stay were surprised at the c:han,ges
they found being brought in themselves.

( 77)

my religious - orienteo
young
puzzled as if in a quandary.

'Vhat is Swamiji, to me ?
Hon'ble Mr. Justice

Kunja Bihari

Panda.

High Court of Orissa, Cuttack.

I was born in an orthodox Hindu

Brahmin family with a religious leaning. It is
no wi.mder, therefore,
that our doors \VLTC
ever open for monks, nnns, ascetics, and Gurus
of different religious cults with diverse vi.ews.
Some of these God-men had a large number
of disciples. These
disciples (sisyas)
had
absolute faith in their Gurus.
The disciples
wash the dust-laden feet of their Gurus and
take
that
water
with
eagerness
as
'Charanamruta'
of some deity in temples.
Some of these Gurus also pose as incarnations
of God and do not hesitate to receive sandalpaste and 'Tulsa' placed on their feet by their
disciples. Most of them are now dead.
This was in the later twenties
when
I was just a child. I could not understand the
behaviour pattern of either
party,
except
having a hazy idea that probably the Gurus
were Supermen. As I grew older and developed
discretion, my hallucination about those Supermen disappeared. I confess, I took them to be
hypocrites who were exploiting the credulity
of the ma~s. This roused a great conflict in

.'.

mind.

I got

I read religious books which with all

their moral appeal did not solve my problem.
I read the 'Gita' which I adored and admired
but could not properly understand. To me the
Gita was like the vast ocean of learning and
myself a little d\var looking at it with awe
and wonder.
\V ritings
of Sankaracharya.
p:uticularly his IvIoha-Mudgar. preachings of
Swami Vivek:ananda
and some philosophical
poems of Bhakta-Kavi
Madhusudan
were my
only resort, solace and inspiration.
vVith such an agitated mind I entered
the world, the legal profession, where I had
a bit of good luck. There I came in contact
with several Maths, Mahants, Ashrams and
orher such religious institutions
which were
completely
merged in litigation.
Except the
customary Pujas and festivals with delicious
Bhog (prasad) for the rich, there was nothing
Godliness to satisfy a craving, thirsty soul.
It only thickened my bitterness towards those
institutions
and their
masters.
But all the
while I had a deep yearning to meet a real
'Yogi' or 'saint', much above human lapses and
frailties before whom head bends low in mute
reverence,
I crossed fifty. By God's gra<;:e, a friend
passed on to me a book The Autobiography
of a Yogi' to read. This book deals with the

78 )
life of Paramhansa Yog;manda. It moved me
immensely. It regenerated
the idea in my
mind that Mother India, the place of saints,
i,,' not completely devoid of real God-men.
I got a Bengali version of the same book and
gave it to my wife to read. She was also
greatly influenced. In short, in it Paramhansa
Yugananda has, from hIS experience, propounded 'Kriya-Yoga' as the simplest method of
God-rc;jlizi1tion. My wire and myself became
eager to know more about it. Near about that
time, 'it came out in the Oriya daily 'Samaj'
that
'Karar Ashram' of Puri, set up by
Sri Yukteswar Giri, the Guru of Paramhansa.,
Yogananda,
had a function
where- Swami
Hariharananda Giri Maharaj. delivered a speech
and demonstrated Kriya Yoga. Within a short
interval. an Oriya article of Swamiji
on
'Shivaratri' came out in the 'Samaj'. My wife
and myself felt drawn towards the 'Karar
Ashram' and were inquisitive
to learn more
about it. We decided to pay a visit to the
'Ashram' and know things for ourselves. That
we did. The simple, calm, and serene atmosphere of the Ashram impressed us. A few days
aiter, we le3.rnt that Swami Hariharananda
Giri Maharaj was camping at Cuttack. We met
him. He was then explaming to a small group
about the process of meditation with a diagram
drawn on a paper. His approach was scientific.
Far from being dogmatic he went on clearing
the doubts of others
wi th affection
and

( 79 )

calmness that only added to his sublime

appearance. He was not a miracle man. We
felt, he can show us the way. We understood
that Swamiji was not in the h3bit of initiating
others in Xriya- Yoga' unless he was satisfied
that the aspirant's era ving was genuine. I had
my own doubts if 1 would be accepted because
of my scepticism. However, matters went well
and my wife and myself were initiated
the
same day one after the other, in one sitting.
On that memorable occasion, I distinctly
remember, SWilmiji stressed how by initiating
us he is not the Guru but only the medium,
The real Guru is Sri Paramhansa Yoganandawho, though has left his mortal frame, is ever
available to help and give guidance to seekers
of Truth
and travellers
in the path of
God - realization
He then referred to the
other Gurus in the ascending order:Sri
Yukteswar Giri Maharaj, Sri Lahiri Mahasaya
;md then Mahabatar
Babaji Mahasaya - who
are all great Kriya- Yogis.
I was satisfied with his explanation about
the techniques of meditation, the gateway to
God - realization-which
is noting but selfrealization. The rea~on is that, He (God) sits
& enshrines in you a~ much in any other living
being. When
He forsakes
you, this body
perishes and gets mixed up in Paneha Bhuta'.
For our worldly success we are concentrating
on our own business or some avocation in life.
w

( 80 )
Would it be improper to think of Him for
some time to whom we o\ve our very existence,
all the material prosperity
or success. in life?
Swamiji, though
elll
Akhanda-Bramhachary.
diel Lot advise others to n:l1ounce the world
for God-realization;
rather the other way. He
cited the example of Lahiri Mah3saya who
WdS ;1 family man all through.
After my mEeting \\id1 him, I felt as if I
saw ;( way out of tbe labyrinth.
It was jllst
like removing the dark clOUds that had obstructed the sun's rays. There is ligh,- and I see
the 'Nay. To make constant endeavour and
to make progress in the line is my job. Even
then. I feel something is puI1ing me back
doggedly. Is it then my Prarabdha
(pre
ordained force; sins of the previous life)? I
now need His Grace alone. Oh Supreme
Father I KNOW NOT HOW TO REACH
THEE.
HAVE
MERCY
ON ME. PULL

ME UP.
This is in hanour of Swamiji Hariharananda Giri Mahanj for having shown us the
light.

."

, He Reads even the Thoughts

Dr. Radhanath Rath
Professor and head of the Dept. of
Medicines. V. S. S. Medical College.
Burla, Samba!pur.

It was a late summer evening of 1970.

Leisurely I was getting
ready to receive
Swamiji at Cuttack station. He was to come
from Puri that evening on an unscheduled
visit. We got the information about his coming
that morning only. He had come to Cuttack a
week before on his way back to Puri from
Culcutta. Apparently
there
was no reason
for his visit again so soon. Mysterious
are
the movements of these great souls!
During the preceding few weeks a sense
of discontentment
was slowly creeping into
my mind as I was not satisfied with the
progress in my meditation. It was more than
a year since I was initiated into Kriya Yoga by
Swamiji .. The
initial
progress
was very
encouraging and exciting. The high enthusiasm
and devoted sincerity in meditation worked
well in yeilding success. But with the passage
of time the usual distraction
of domestic and
professional worries and frankly a bit of laziness
also, slowed down the zeal in a very subtle
manner which affected sincerity and regularity

.'

unswerving
efforts
and
unquestionable
devotion.
Krupa
is derived
from 'Kri' means
do and 'Pa' means get or achieve." Even in
meditation
I felt a tremor p":~sin~ all over my

tc' a brge

ext2ot. Yet. I was blind to all these.

All theooc days I was seriously pondering over the
C~,U5C of my failure
to progress
in rneditJ.tion.

If:ary

:J2r.s0l1.

3_ -\\Tas

body as I realised
that
my thoughts, which
I had never expressed to anyone,
were being
clearly
read by Baba. The
voice went on
dealing very many aspects of p~lilosophy
with
periodic pauses. intensifying
the atmosphere
with divine vibrations.
In the d:nkness or the
room I got lost for some moments
in that

not able to realise

my own deficiencies to be.
the cause ot such unhappy
situation.
On the
otllcr hal1c1 all jdc;~~,~ct into !~y 111ind thJt Iny
~-cvcred Gurudcv !2ad no g~acc (T(;';p,,) for rne and
I was thinking
about my failu~-:2, more I was
inclined to put the blame on Guru. I received
SWJmiji at the station along ,-vi oth?r di,ciples.
He was appearing very calm but a bit tired.
The effect of tiresome
long journeys,
\'-1hich
he toc,k rcccntly
\vas still vi~' ble on his face.
\Vhile driving him dO\vn to Mr. Patnaik's place,
Baba enquired

about

my health.

With

di vin~ current.
vanished
and

At the end of meditation

satisfaction
and joy which
earlier.

so much

Glory

of dirtiness
in that
petty
mine I ans\vered
formally.

little
mind of
There
\vas n'1
.
,
,.
.
1
1
;]
B'
i:urtl1er ClISCUSSlOnanG '.vc rea::.1Cu rap Ba b'u s
house. It was 9. 15, P. M. an.d time for Baba's
dinner. He instructed
Nonima to delay serving
the Cod and summoned
us to gather
round
him

for a short

s'ssion

stand

Guru.

him and his

as these

cannot

a sense of
experienced

Nothing

disciple,

can

not even

escap2 his penetrating

V1SlOn.

I was feeling
my conduct towards
home that night.

of meditation.

the Guru because

one is not progressing
well
in meditation.
One should seek the -cause in
himself.
Guru's
grace is always
there--in
Only one has to aspire

I felt
I never

to my beloved

between

thoughts,

Few minutes later when the preliminary

steps were well in advance
there carne the
familiar
golden voice " It i5 no use blaming

abundance.

And lo! all my men.tal anguish

my petty problems
got solved.

for it through

'.

very
Babil

much
when

guilty for
1 returned

I
As I Know tlim
Dr. Sailen Bhattachariee
Sa ra bamangalpara,

M. B.

Burdwan.

Swami Hariharananda
Giri
Maharaj
was born in an
auspICIOUS day in an
orthodox Brahmin family in Habibpur, Nadia.
West Bengal. The name of his father was
Haripada Bhattacharya.
Both of his parents
were religious. From the genealogical table of
his family, it is found
that saintly
and
religious preceptors (Guru) were among them.
Most of them had Sanskrit study centres. They
were
Vidyalankars,
Nyayalankan,
Smriti
Ratnas etc.
Swamiji in his early days was devoted to
studies
along with Puja and Dhyan. In his
ancestral home 'Goddess Kalimata' is ceremonially worshipped three times a year and this
practice is continued for over a century. He,
as a member of the family had many occasions
to worship the 'Goddess Kali' under
the
guidance of his father.
He completed
his school and college
career
and as an apprentice
joined the
weaving and textile firm at Srirampur,
Hoogly.
Because of his strong inclination towards
religious life he met many "Sadhus, Yogis and
Sanyasis" and gradually came i'n tou.:h with
Yukteswar
Giri M.lharaj. "Yukteswarji
was.

( 85 )
very reserved and hardly talked with any body . One day he called Hariharananda
and said
"I watch you and your eagerness. You are a
Brahmin by caste. I find some sign of promise
in you; go ahead, I wish you success." He gave
Swamiji some 'Prasad', which he took and kept
in his pocket. When Yukteswarji asked, he
replied that he wanted
to carry it home.
He smiled and said" "I give it you to take,
take it now" and gave more to carry home.
Gradually,
a sweet relationship
was
established between Yukteswarji and Swamiji.
In the mean time his training in textiles was
complete and he got an offer from a firm. But
instead of accepting it, Swamiji took permission
from his father and brothers to visit Puri on
plea of some relaxation and change. There also
he got further opportunity to see Yukteswarji
at the Karar Ashram.
It will not be out of place to mention
that Sree Priyanath
Karar was the name of
Yukteswar
Giri
"W'ho was the owner and
founder
organiser
of the Karar Ashram.
Swamiji was then using ochre-robes, the dress
of a Brahmachary
and was known 'as Rabinarayan
Brahmachary.
At
that
time
Yoganandji, as the disciple of Yukteswarji
assisted his Guru in the management
and
maintenance of the Ashram.
Later on Yoganandji went to America
leaving the Karar Ashram under the charge of

( 87 )

( ~'(-. )

Rabinarayan Brahmachary.
Tbs is also mentioned in the old editi:Jn of 'Autobiography
of a YO,gi.
taking
'S;myac."'
Rabinarayan
Brahmachary was known as Swamy Hariharananda Giri.
Yoganandaji
also authorised
Hariharanandaji
to give initiation bofore he
left ror America. Since then Karar Ashram is
under direct control of Swamy Hariharananda.
He himself prepared an idol of Goddess Kali
(Tara), which is still existing in the Ashram
and is worshipped daily.
!\.ftCi

One day I asked Swamiji "What is your

attainments. what have you done so long 7"
He ~lGwly smiled. It was on the next evening,
we all :Oilt in a cluk closd-rcom
and \vere
following his instructions on 'Kriya Yoga'. He
asked us to watch him.
We all sat silent
staring
at him in the dark, when to our
astonishment and surprise, we found a small
blue flash of light moving all round his body,
It moved up and down. He remained quite
listless. I was nervous and felt his pulse and
tried to hear his heart sounds. I was utterly
disappointed and perplexed and was quite at a
loss what to do as I was not prepared for this. .
Though I am a 'Doctor', I could not dream of
the idea, that a living man, sitting in front of
us may be whithout pulse or heart beat
.
After a few minutes he breathed out a long sigh
and slowly and silently oolked with us and came

back to his sense. I examined hIm again and

was satislied and breathed a sigh of relief.
I realise that Y o~a in not a magic,
although miracles can be performed through
it. Kriya Yoga uplifts a man. It is a Yoga that
reveals the divine light, existing in a latent
form in every human being. Guru is one
who guides to open the door of the light of
self
realisation.
and the key switch 15
with him.
Hariharanandaji
has taken the divine
mission of his Gurus, Yogananda and Yukteswarji, and has devoted his life for the cause
of Kriya Yoga. With deep 'Sadhana' within
a very shorr period he became a realised yogi
and initiated a large number of disciples into
the practice

of Kriya Yoga.

"Tat Padam Oarsitam Jena Tasmai Sri

Gurabe
Nomaha"
obeissance to the Guru,
through whom God can be realised."

( 89 )
similar manner, similar to Holy "Veda', and
'advocated his divine path for the awakening of
Self. According to Budhist concept, attainment
of selflessness through meditation is the only
way to rise above the. consciousness
and
to gain liberation
of mind and attainment
of NIRVANA.
fi

A homage to Swami tlaribarananda

Keshab Chandra Mathan,
Secretary,

Yogayog

Ukhra (Burdwan)

"Yoga - is the culture of to-morrow."

When we analyse this advocacy of a spiritual
master of India to-day, we are really overwhelmed with joy that our ancient Yogis of
spiritually awakened
India had contributed
their great prophecy of Cosmic attainment, self
realization and self revelation, 5000 'j ears ago
when the human race was completely in dark.
As per Hindu scripture.
"Yoga" is the only
ladder to climb upto the Supreme consciousness,
the .I3rahma. The dynamic theory of Yoga was
taught by "Krishna" in his past incarnation
and then was communicated by him to Vivaswata
Manu, lkshwaku and passed thus form one to
the other. It was well guarded by the Rishis
and spiritual masters of ancient
India and
was nourished by them.in
a very strict
manner to which common man had no access.
"Hiranya Garva" the pioneer of Yoga cult had
made a tremendous progress and "Patanjali"
the exponent of YOGA had made his prophecy
that "the Yoga Di vine" is for the upliftment
of body, mind and soul.
Before 2500 years ago "Budha" the
great seer of T ndia made out a doctrine
in

Elejah, Jesus and St. Paul were the

great incarnations who expounded meditation
and "Yoga"
formula for the union with
the Almighty
through
a certain
rite by
which they were ()ble to materialise or dematerialise their bodies at will.
"
Sri Shyma Charan Lahiri, the Yogi Guru
and exponent of Yoga cult of 18th century
brought the holy message of indestructible
Kriya Yoga for the common house holders as
Bhagirath brought Ganga to the Earth to heal
up the suffering humanity.
The Sanskrit meaning of Kriya Yoga
is a rite of union as similar to Raja Yoga or
Karma Yoga, referred to in Holy Gita. The
psycho-physiological
method of Kriya Yoga
Gn be taught to the Kriyaban by an ardent
Guru of Kriya Yoga. it has no bar for common
house holder to practise the Sadhana. Without
any difficulty, or stQPping the nostrils the
aspirant can rise to the Surface of Divine state
within a very shrot time.
According to Yogananda, . the blessed
disciple of Sri Yukteswar and dream child of

90 )

Sri L:lhiri Mahasay. the scientific technique

or Kriya Yoga is well praised in the moden
age, the method by which human blood'is
decarbonised
and rechanged
with
oxygen.
The atoms of this oxygen are transmuted into
life current to rejuvenate
the brain centre
and spinal centres. By stopping the accumulation of Venus blood, th c: ~{ogi is able to lesson
or prevent the decay of tissues. The advanced
Yogi transmutes his cells into energy.
Kriy.1 Yoga :5 termed as "Sahaj Kriya"
or the simplest method of Yoga by Sri Lahiri.
.0.13hs3Y, As it \as known that the 'Yoga" is
an intricate
process for the common man,
Sri La.hiri MClhasay simplified the method and
made it aV2ilable for the public practice and
now it is widely practiced not only in India,
but in foreign countries also, to exp] ore inner
space and to attain Brahma, along with their
researches to explore outer pace.
Mystics of Western countries hav~ now
based upon the founda tion of Yoga and Man tras.
The mystical intonations of Mantras and value
of Karma, the law of compensation,
according
w Vedic inscriptions are very much popular in
West.
They have made it clear that the
perfect chanting of nMANTRAS"
produces
vibrations similar to Yogic Sadhana. This helps
in awakening the self and opening the folded
petals
to
full
bloom.
Accordingly
the
fundamental
function of Kriya Yoga is to

( 91 )
uplift the soul o.nd reach the cOmic conscious- .
ness, and to realis-e the all pervading mind
through the psychic sens~.
The different moods of the mind vary in
accordance with the position of the components which :lre sub-divided
into various parts
as objective mind, subjective mind and Supra
mind (sub-conscious).
The Yoga opens the
passage from the coccyx. to the brain through
Susumna. According to "Yoga Sastra" there are
six plexus, "( hakra",
from M uladhar
to
Sahasrar and at the top is the seat of Brahma
the "Cosmic" in the thousand petalled lotus.
The vital force is thus all pervading knowledge,
complete a\vareness i e. the kno\vledge of past,
present and future, with memory impression
of past incarnations.
The
controlling
of
"Praml
Vayu" produces
vibration
in the
spinal nervous system
similiar to musical
instrument that produces sweet melody when
the keys are pressed. A good piano player
can
only
produce
a good
sound
by
pressing the keys. Thus a good performer
of
Yoga is able to play the same role and reJ.ch
above his five senses through the sympathetic
nervous system and then responds to vibrations
of a much higher kequency
than does the
spinal one.
The consciousness of. man then becomes
attuned to the cosmic vibratory effects arollnd
him and produces a mystical melody attracting

':H
( 93 )
vital force for using it in a most mystical way.
The modern scientists have made it clear that
the consciol:'5ness is related with the cosmic
reality which can be realised during meditation
period. This is another step to enter into the
subtle psychic surface for awakening
the
self within. Every human being of this plane
is bound to enter into an intermeditate
staCie
and rise to the Divine state. The spritu:l
realisdtion of man is an inborn quality which
will lead him to the limitless cosms.
India's unique heritage streching to the
very dawn of human civilization has a splendid
role ror attunement
of cosmic consciousness
with body, mind and soul, through the practice
of Yoga. At the present material set up there
is found
indifference,
hatred,
jealousy,
cynicism. intolerance amongst the people.
To root out social injustice, political ills
from the society it is a must to establish love
amity and friendship amongst brethren
and
promote better
understanding
and healthy
l'
h'
h
re.atIOn, w IC '. pave the way to mould a
society to harmony and peace. The communication media as well as exchage of ideas can
only unite the minds of people of different
sects and culture irrespetive of caste or creed
language ~ and religion. Which is the anI;
way
in awakenin~
the
self and Divine
communion.
"Y ogayog" is a society of love and friendship envisaging brotherhood amongst people of

of the count :y. "Yogayog" is a common platform where people can be united
despite
barriers through "Sanskars" or egJ. The ideals
of Yogayog wil1lead the aspirant to prosperity
and happiness which is the main attribute
of
Kriya
Yoga. Dnles); man makes friendship
with others his Sadhana may not be useful
a tall.
The great D,aster of Yogayof~. Yugach::nya
Srimat Swamy Satyananda Glri Maharaj passed
away at the very inception of the society,
When the members were eagerly praying for
his kmd blessings. In a heart broken state the
followers of Swamiji are carrying
out his
instructions as a token of respect to him and
hold high the banner of his mission left to all
of us. It is a matter of great pleasure that he
had chason as his spiritual successsor Srimat
Swamy
Hariharananda
Giri Maharaj
for
YOGODA SATSANG" Puri as Sadhu Sabhapati and Acharya, prior to his passing away
from the material
world. Hariharanandaji
is
an exponent of Kriya Yoga and a great Acharya
of this modern age. He has attained the cosmic
conscinsness, the Brahma, through the grace of
his Guru Sri Yoganadaji, the dream child of
Sri Sri Lahiri Mahasaya.
On the holy birth day of our great
Acharya Srimat Swamy Hariharnanda
Giri
Maharaj,
we
the
humble
members
of
"YOGA YOG" pay our heart felt homage at

( 9:1 )
the lotus feet of the Kriya Yogi with an ardent
appeal to grace
"Y ogayog", the Society of
love and friendship, by his kind blessings to
nourish the lofty ideals of Yogayog as an
honourable
Patron. It is our conviction to
carry out the ideals of Swamy Satyanandagiri
Maharaj and the kind help and spiritual
guidance of Swamy Hariharanandaji
is humbly
prayed for.
Yogayog, a comm\,tnica tion between man
and man, soul and soul, is a crying
need of
the hour and basic theme of "KRIY A YOGA'
the healer of human suffering,
nucleus of
modern science and the culture of to-morrow.
?j~l{'l!lj'1~qci~
0....

q<!!~ni
!{~~:q~I
~
0...'

~rrJt:q qnJ+lKI"f q~~qT qfu~:q~ Ir

-,
'"
";i,l{

~rf;a, ~rf;cr, ~rfcr II

My Experience with my Guru

A. K. Chakrava:rty
77. S. P. Mukherjee Road,
Calcutta -26

Just as it is not posgible for a school

student to fully appreciate the wisdom and
abilities of his teacher;
so for me, it is
impossible to write about the vast knowledge,
great qualities and capabilities of our great
Guru.
As an humble disciple, I feel myself
fortunate
to have come under his gracious
guidance and like his other disciples feel an
emotional urge to express my deep sense of
gratitude
on this happy occaSlOn of his
brithday anniversary.
Having been initiated in the year 1953
at Puri Ashram, when his disciples were few
in number, I had the good fortune to watch
him form close quarters and the great qualities
of his head and heart have made unforgetable
impressions
on me. He hails from Nadia,
birthplace of Lord Chaitanya Mahapravu
and
like Mahapra vu, his heart is also full' of love
and compassion for all. I will like to narrate
a small incident which I had the priTilege to
witness myself.
Vv e, several of his disciplas, were on our
way back with Guruji from Kumbha Mela at
Hardwar and we were waiting on the platform
T

( 97 )

( CJ6 )

of a wayside station for the train. The saintly

figure or Guruji had naturally
attracted
the
attention of all people standing near by and
we: we~e
",lmost s-urroundcd by a crowd.
A::~ong them was a sickly beggar, standing a
fe\\' yards away. He was looking at Guruji
entranced
with tears streaming down his
ch::cks, perhaps hesitating whether it would
be proper for him to touch Guruji's feet lest
he would get a rebuff.
~~omehow, he picked
l1P courage and as soO!~ as he could
manage
an opening, found his way to Guruji
and
touched his feet. Guruji was prompt and
gracious enough to embrace him and bless him
like his orther disciples, though ordinarily any
other man would have hesitated even to touch
that man.
All his disciples will remember the
functioR associated with their own initiation.
I had seen similar functions elsewhere
as
well, but the unique features associated with
the function
and Guruji's
actions, which
transforms the disciple from the moment of
his
initiation,
are
not
witnessed
elsewhere.
Our Guruji takes'special
vidual
attention
of
his
alwOlYstries

care and indidisciples

and

to offer his personal

his disciples as much

them to practice

as

company

to

possible and to help

meditation

in his presence,

because nothing is more beneficial and essential

for a disciple than to have his Guru's presence
to learn to meditate properly and effectively.
Once we embark a boat to cross a river,
we have to rely entirely on the ski II and
ability of the boatman. So, we have to place
explicit faith and reliance on our Teacher to
steer us through the stormy waters of the
worldly life. \Ve have to obey his instructions unfailingly.
Unfailing faith in him wiII
open the way to devotion and unfailing
devotion alone can bring Mukti.
On this great day let us take a fresh
pledge to rededicate ourselves, heart and soul
to the Guru, to foIIow his instructions,
to
meditate properly.
May he live long amongst
us, to guide us, to allow us to serve him with
sincere devotion, till our death. OM. .

( 99 )

Homage to enr beloved Gnrudev

Madan Gopal Dutt
P. O. Lohapur,

Dt. Birbhum.

Among
ultra
modern
sages Swami
Hariharananda Giri is perhaps the 1 east known
or understood.
To a select few He IS an
integra! Yogi, an
'Outstanding
intellectual.
All this is true but not the total truth.
He
has few equals to teach the practice of meditation as outlined in the teachings
of our
beloved Param-Gurudev
Sri Sri Paramahansaji.
Another originality or characteristic of Swami
Hariharananda
Giri has been his bold blending
of ancient Yoga with modern evolution.
I pay my homage to the great Acharya
and supreme Kriya Yogi Swami Hariharananda
Giri Maharaj on His Holiness' 74th Abirbhav
day which falls on the 27th. May, 1973. The
example
of the great life of our beloved
Gurudev
is without
parallel in the ultra
modern history of divine world. He is saturated with God day and night. He consigned
His personal troubles to the vast ocean of
Bliss. That image of god ness dwells in my
heart all day long. How wise and wonderful
He is ! how pure Hisconsciousness ! How deep
His love for God and mankind! He attained
that state by renouncing the world, recognizing
its dream nature and renouncing those things
that could draw His mind away from God-all

th:mghts and activities

and use1 ('ss.

that were unnecessary

I have a~ked many sincere quastions

about how I can know God and draw closer
to Him. He advised me th:ilt there is really
only one way, and that is by the practice of
meditation.
Meditation,
coupled
with
dedication of all our thoughts,
words, and
activities to God, is the way our Gurv.dev
pointed out, which will }ead us to the fulfilment we are seeking in Him. He encouraged
me to faithfully
meditate and always to
maintain the consciousness of God's presence
uppermost in all our thought. As Krishna said
in the "Bhagavad Gita", "He who watches me
always, him do I watch; be never loses ~ight
of Me, nor do I lose sight of him." That is the
,'lay to reach the ultimate goal we all seek
in God,
We wear ourselves out talking about
un-important
things enjoying un-profitable
diversions, fighting for causes that are not our
concern.
.We don't have to fight for our
rights. The only thing we have to spend our
time and energy on is seeking God. '. The more
we meditate and take Our comciousness away
from the world and the body and place it on
God, the more we shall experience His divine
conSClOus~eSS.

.-

101 )

Spiritual Resurgence of India and

Swami Hariharananda Giri
Prof. P. K. Choudhury.
Department

M A.

of English, F. M. College,
Balascre.

India has been the spiritual guide to

many countries of the world who are in the
process
of losing
themselves
in
their
materialistic
wilderness. As in the old to dav
in India we hear about many saint~, man~
Sadhus and
Sadhus
who
have dedicated
themselves to the selfless purpose of illuminating the dark lives of the spiritually backward
and ignorant
One such divinely
realised
soul is my Guru Swami Hariharananda Giri:
So far I have only two occasions to come
in. direct contact with my Guru. In a gathering
of great intellectuals
and high luminaries at
Baripada in the year 1971, I had the first
opportunity to listen to his learned talk which
he delivered for more than two hours at a
stretch
Though
the speech
was highly
philosophical and scholarly, yet he could keep
the audience spell bound and almost hypnotised
by the sheer force of his powerful
oratoty . and magnetic personahty. I simply
stuck to my place and looked at him with
wonder
and amusement.
There prevailed

pindrop silence in the entire hall and every

body present
there heard him with wrapt
attention.
He had made such a deep impact
on the audience
that
even some loitering
students
who had just assembled on the
verandah to pass a few moments of happy
diversion. remained unmoved in their standing
postures having been deeply absorbed in his
deliberations.
When he concluded. 1 marked,
there wa5 not even the least trace of exhaustation and he looked as fresh and Ii vely as
before. Even at the age of seventy his body
was glowing with youthful energy, emitti.ng
divine sparks. Quite contrary to my routme
habits, I returned home very late that night,
but strange to note that I hardly had any
physical complains
that
night
for su~h
irregularity.
Next morning I got up early lil
the morning and moved to the scheduled place
where
we were to be indoctrinated
to
Kriya- Yoga. The experience of that ceremony
was quite unique and profound.
It was for
me, a spiritual rediscovery of my own being
It is needless to point out that Swamiji has
got complete mastery over this Kr~ya Yoga
and intends to make its innate
value and
worth more far flung so that the suffering
humanity can achieve real salvation in the
shortest possible tim('.
Among the galaxy of all such great men
wilo have dedicated their lives fJr the 'salva

{ 102 )
cion of humanity,
Swami I-bribaran;:Jnda Giri
Maharaj,
undoubtedly
occupie:; a very high
place ot honour. In order to achieve magnanimOUS personality,
one must have self-strength.
self-confidence, self-will and intuition
as the
most Cludinal virtues.
In the ordinary course.
every individual is usefel in some way or
other. But there are certain persons who do
not fall in the general line
Their personality
is unique,
uncommon
or original.
They
possess distinct mark of personality with which
they can reach
the innermost
depth of
humanity.
My Guruji
is one such great
personalities.
His
simplicity,
sublimated
mind, holy life, self-less serviee to the people,
give extraordinary
and immense spiritual
strength to all those who come in personal
touch with Him and fill the mind with new
dynamism and new spirtual bliss. Swamiji
modestly cherishes the ambition to lead men
towards Divinity and there-fore
is engaged
ceaselessly to carryon the constructive mission
towards the highest goal. May God grant him,
His own messenger, a long life to fulfil the
mission of his life.

Swall1iji, Kriya,Yoga

and the Youth of Today

Deepak

Banerjee

M. A.

State Bank of India, Puri.

My approach to Swamiji had been that

of an "angry YOUllg man" of present times
ror whom the moral values assume changing
patterns.
When I first met him I was a fresh product of the university,revolutionary
in outlook
with utmost disregard for a spiritual life. The
very .c
l1fSt
argument
tnat I pressed upon
Swamiji was that "God is non - existent" and
such a conception is a hoax designed to restrai.n
the people from evil deeds. Swamiii, with his
enormous patience, deep perception and clam
approach impressed upon me the importance
of soul culture
for the fullest
growth of a
man. Through "Sadhana" men can introvert
his wayward senses and reap the best results
from any initiative. The Godliness is thus
attained in a man through Sadhana generating within him superior efficiency.
1

Swamiji's
Sadhana which he derived
from his "Gurus", consists in a definite technique of "breath control"
which has tranquilising effects on the nerves. The nerves which

( 104 )
are vital in various operations of human body
and mind being thus controlled will be in",'a
position to yield to man best results for his
proper initiative. "The technique
of breath
control" which Swamiji teaches does not call
for uneasy
physical postures and can be
practised by any average man or woman of
any age, at ease. It requires no ceremonies
nor severe restritions on nonmal habits. On
the whole it is a scientific technique,
Swamiji as a person. to express in a single
word is "Christ-like."
He is a believed to- have
attained the highest stage of soul culture. He
P1YS heed to all those who approach him with
various problems. To every body his suggestion i" that of "Sadhana." Through "Sadhana'"
man is able to solve all his problems whether
ordinary
or extraordinary.
Probably,
the
essence is that, the man finds the best S:Jlution for his own problems through perfect
command over senses. Swamiji has an admirable group of desciples and followers. His charming personality
with its divne look moulds
everybody. He deals with infinite patience.,.
varied persons with varied egoes.
The techniqu~ of Kriyayoga has produced
posi ti ve resul ts i~ those who practise it with
sincerity. My point, as a young man is that
practice of this technique will generate peace of
mind in those like me. The present day world
is declining in moral values. Weare
forced to

( lOS )
lead reckless Ii ves. The enormous COffioetltlOn
and the struggle for existence is co~stantly
polluting our mental horizons, wiping out peace
and
hap' pmeess WIt. h'm us. Only if we can
.
1l1:ro.vert our minds and qenjoy the serenity
withm our own self we will be able to sustain
nervous strains. Swamiji's technique, "Kriya
Yoga:' is the proper method which we can
adopt for this purpose.

Swami Hariharananda ,
A New Dawn In My Life
Pro. Shesh Narayan

Chandele,

M. A.

Raipur, M- P.

From my very boyhood I had a religious

bent of mind and I had no doubts about the
effecti veness of Yoga. I had rather a wrong notion that the path of Yoga is not meant for the
householders. This false n)tion persisted until
I read "Autobiography
of a Yogi" in the
summer of 1970. But I had no knowledge of
any such living Yogi of the
Kriya
Yoga
order, and I prayed Babaji for guidance. About
. three months after, my friend Sudhir Kumar

( 106 )
Bose, who was a. disciple of Swami Hariharananda, informed me about him and his Karar
As~ram at Puri. He told me about the supernatural powers of Swamiji and how he saw
sparks of light coming out of his body during
meditation.
I became anxious to get the
contact of Swamiji and wrote him a letter.
The kind gesture he showed to my letter is
unforgettable.
I reached Puri in the last week of December to get myself initiated
into Kriya yoga.
Swamiji was absent and the next day whea he
was coming from the busstand in a rickshaw
I saw him for the first time. At the first
Darsan I was deeply over whelmed
at his
divinely serene face, bright complexion, long
hair, ochre garments and magnetic personality.
On reaching Ashram when he learnt that
Brahmachari Bhaktiprakash
had gone to Rly.
Station to receive him, he immediately started
for the Rly Station. This is an illustration of
his loving tenderness and smcere feeling for
his disciples.
, His loving care and kindnesswa:s not only
confined to his disciples. When Swamiji observed that th'e co:>k of the Ashram' did not- have
suf~ident~warm c1othings, to the astonishment
6f all, h~'drokout" his 'own ~wdbJ:eriLswe'ater
~and 'g'avi'~hie:i:6ok to puc it'ori~r[tli'cobvibus
'tn~[{Swi{diiii's 11'e~rt1s)'ft.iIF6f sli~el0kirttltie'ss.

( 107 )
The
day I was to come back homq,
Swamiji entered into my room at about 5'0
Clock in the morning. It was severe cold.
Like a loving father he went on suggesting,
" Wrap the muffler over the ears not round
the neck only. Don't sit near the window, you
will catch cold." and such other small but practical and instructive
details. I was , deeply
moved to have such a divine soul to- take
paternal care and when I bowed down at his
feet tears rolled down my eyes.
Swafuiji has a great love for flowers. On
his arrival at the Ashram from the Railway
Station, he first of all enquired about the
flower plants in the garden which contained
unique specimens of foreign and indigenous
variety.
Pointing
at a plant that possessed
flowers of two colours, Swamiji ,remarked. that
God's creation is full of such-miracles-. :Swamiji
has the uncommon knack of seeing God hehind every manifestation~. He never gets angry
and solves problems with loving calmness.
He possesses a vast knowledge of Veda,
Upanishad and other Sastras. Wh~never he
speaks, he quotes authoritative
\Slokas' in
support of his arguments. He is also a learned
astrologer. He has good command over many
languages including English. He is highly learned to meet the knotty querries of people
regarding God and His creation.

V'

( 10d )

Swamiji does not discriminate

rich and
pC-lOr.He gladly visits the houses of his ciiscipIes who are very poor. It is found that he
prepares food and serves his disciples who
are sick and bed-rielden. He is not fond of
rich dishes and takes any thing offered to him.
He is an accompalished
Yogi who is not in
favour of self advertisement.
That is why he
is so unknown in our country. But he is not
selfish to keep his spiritual powen bound
within his personal narrow limits. His generositv is vast and flows unbound
commensurate
wi~h the extreme thirst
that surges in the
heart of his disciple5.
My contact with Swami Hariharananda
brought a new dawn in my life. I was extremely fortunate to get such a Guru to dispel
the darkness from my life. Through his grace
may I proceed fast on the path of God-realisation.
"T amasa

ma

J yotirgamaya."

Swami Hariharananda
My God, Guru and Guide.
Mahadevlal Saha. B. A.
Tewu]id:nga,

Baripada.

Kriya Yoga is the most efficacious techn~que and the best process of Sadhana with
positi ve
results.
It is the essence of all
Yoga- Techniques. Sincere adoption
of this
technique
brings quicker spiritual progress.
Paramahamsa
Yogananda,
propagated
Kriya Yoga in the west and proved India's
supremacy
in Soul-culture as a great and
renowned saint of India after Swami Veveka
nanda. Y ogananda was the disciple of Sri Yukteswar Giri who founded the Karar Ashram at
Puri.
Yukteswarjee
after preparing Yogananda
fo r western
world
to preach
Kriyayoga,
seriously thought of placing an able and all
accomplished disciple in his Karar Ashram at
Puri. He found Sri Rabinarayan Bhatacharya of
Nadia now known as Swami Hariharananda,
the most determined and amiable young man
wi th a radian t glow in his face,' tall with long
. hands, . fair
cplexioned
and
handsome.
From
the
very
childhood,
he
had

( lIO

the intense desire for sri ritual exploration

and he remembered
all the
paraphernelia
with slobs and mantras of all types of worship. Once he surprised all his family members
when he came to the rescue of his parents and
performed the family Ka1i worship systematically and unmistakably without the help of
the book which was missing.
Rabinarayan was very sociable and his
voice \Vas sweet and charmi n~. Yuktes war j i
was deeply impressed with him and thought
that Rabinarayan would be the best successor'
for the Karar Ashram Yukteswarji had a very
stern lOJk and was always reserved with a
harsh tone.
Rabinarayan,
one day,
met
Yukteswarji at his Sriiampore
Ashram and
expressed his desire
to be initiated
into
Kriya Yoga. Yukteswarji
at first sternly and
gravely asked him if he could accept the hard
life of a renunciant to which he gave a smiling
consent.
Yukteswarji
could
read from his
face his strong determination
and with a
roaring laughter of unspeakable joy embraced
Rabinaravan
He ga ve him fruits and sweets
;}nd talked with him the whole day. There
after he taught him the first technique
of the
Kriya
Yoga
aRd
subsequently
asked
Paramahamsa Yogananda to teach him the
higher techniques.
-After the. Mahas~madhi of Yukteswarji,
Rabinarayan left home and remained in the

( III )
'j

Karar Ashram, Puri and was deeply engrossed

in Saohana as a ~Brahmachari. He cooked his
own food cmd all the time except a few hours
of rest engaged himself in Sadhana with the
observance
of complete
silence. One day a
strange and mystic Yogi appeared before him
and taught him the technique of Samadhi, and
disappeared
when Rabinarayan
WdS in the
Samadhi state. Thereafter
he took Sanyas on
the 27th May
from Bharatikrishl13,
the
Shankaracharya
of Govardhanpith,
Puri and
was known as Hariharananda
Giri. When
Paramahamsa Yogananda knew that Harihara.
nanda had been fully realised,. he empowered
him to initiate others into Kriya Yoga and to
propagate Kriya Yoga in India, and acknowledged him as the Pradhan Yogacharya of Puri
Karar Ashram. As Swami Hariharananda
was
doing some of the Y ogada works as the Pradhan
Acharya of Karar Asram, Karar Ashram was
popularly known as the Yogada Ashram.
Swami Hariharananda
is a Sidhaban Guru
of high esteem in the Knya Yoga order. He
has inherited by birth all the divine qualities
and has acquired all the spiritual treasures of
the line of Gurus. He is endowed with all
spiritual
Bibhuties,
but he never displays
them as he is of opinion thn true seekers of
God will be off the tJ;ack of Sadhana if they
witness spiritual miracles. He wishes all his
disci pIes to re
his own level through sincere

,
jf

( .H2 )
Sadhana. Regular practice of deep n.editation
in Kriya Yoga technique enables the Sadhaka
to get rid of the Samskaras of his prior births
and attainment of s:llvation becomes quicker.
Swamiji, as he is realised and is always
gra.:ed with divine
powers,
easily creates
di vine ~ensation and feelings in his disciples
while i,nitiating them. Swamiji follows the
initiation procedure and Kriya Yaga technique
of Sri Lahiri Baba which is very short and
effecti ve. Sadhana can not be done by reading
lessons ar books.
Unless the Sidha Guru guides his disciples
from
within
and
without
and
by
frequent contact, it is not possible on the part
of the disciple to continue his Sadhana regularly amidst the worldly allurements and attractions. Only through the grace of Guru and
coming
in frequent
contact
with him,
the
disciple
can
always remain
absorbed in
Sadhana
and
cross worldly
attachments.
Swamiji can undoubtedly
be
singled out as a Sidha Guru
who is fully
realised and is in all respects di vine. He has
attained the 'Stage of Trigunatita and Bhabatita
and the definition of Sadguru is fully applicable
to him. Those who come in contact with him
feel his superhuman personality.
" : Acco~?~Ilg to S\y.f.rn,iji,by S~.dha~~:R~~;~~n
see and know the sole Doer,
who remaining

( 113 )
invisible in all gross bodie's is doing every thing.
. Guru Kripra or the grace of the Guru is
not thrust upon the disciple, but it comes automatically
and spontaneously if one is sincere
and regular in his Sadhana. Swamiji says that'Gu'
means the sale doer, the Atma, that exists as
the invisible body inside the gross body and
'Ru' means the gross body or outward physical
appearance. The man who gets realisation by
Sadhana is called Guru because he finds no
difference between 'Gu' and Ru'. So Guruship
is not the monopoly of any body, Every
body, sincerely doing Sadhana will one day be
realised
and become Guru. That is why
Swamiji always insists on deep meditation
by
following the Kriyayoga
technique for the
simultaneous
development
of body, mind,
intellect and soul of the Sadhaka which leads to
quicker God-realisation.
He is the only Guru
wh:J sincerely desires that all his disciples be
realised and attend his stage, He is selflessly
labouring hard day and night and touring all
over the country to bring about the spiritual
resurgence through Kriya Yoga.
"

"~

In a most oppJrtune
moment in February
1970, I came in contact with Swarniji and was
initiated into. Kriya Yoga', I was surprised to
know that, unlike other Gurus he demanded
no moneY' for initiation., but: only insisted' on . ,
deep,cra '~'ing and sin~er'e love' 311J 'quest ;1'
God. The process of'in{tiati~n
f~jlo~~dby

114 )

'j'1
,I;

( 115 )

S'wamiji is very s~s'emati-c. He takeg apott~ th,ir;ty 'mlnutes to purify the body of each person'
sitting for initiation
and in.fuses into hil1l his
'self-acquired energy. He worships each person
as God and creates in him the feering of di vine
light, divine sound and divine touch sensation. '
I was fortunate
enough to see theSamadhi
state of Swamiji, the same evening of my
initiation, along with five to six newly initiated disciples. Swamiji, in course of his medita.tion, took two to three deep inhalations and as
I watched a ray of dotted sparkling light rose
from the bottom, probably from coccyxial
centre and moved upwards to theSahasrar
and
thendisappeared
..-I then became nervous and
worried when Tfound that pulse and heart- beat
was absent in his body and there was also no
respiration: Others present, also, felt the pulse
and bacamevery anxious abowt Swamiji. After
about twenty'minutes
Swamlji returned to his
normal physical state and' to olir gteat relief.
talked to us. By way of discourse, I came to
know later theit Sw'amiji. shows his Sam;adhi
state to his disciples whenever
neces~ry only
to infuse more spiritual (urrent into them for
quickening . their progress in attaining perfection.

,i

'd

melodious sound of Prana.b 'Om' along with

my Ista mantr(4 I remain so s1?ell boundjn
,1 J
this state that I forget my physical existence.
and enjoy infinite divine peace which I can
not express iIlv.rords., I f~eJ, at this moment,
tha.t God. .Guru and Ista are one complete
whole and guide all my activities. It is no
exaggeration to tell that I always, in all my
activities,
feel the prege.l1ce of my Guru
within and without and experience that he is
doing irim~' arid' through my gross' body everything spiritual 'and ma-tericil ahd he is the sale
doer and is myls'ta, God, Guiu arid Guide.
,t,

Ij

'j

"Guru Om Tat Sat."

About my ownprogi-~s
so far, in Kriya
Yoga, 'the momentI
sit :for., meditation,
I
clea'rly osee'within m~'rays
brighter
light
very soothing \ and charmin~,' and hear a '''I

'of

r:r ~ _.

.._",

,J

L,.I

:<f,

"

.1,

_
,

,i

jl

INITIATION
Shri Gouranga Charan Parida
Advocate, Puri.

The term INlrIATIO~

(DIKSHY A) is
foreign to modern Indians and is comprehended
by very few. The act, of initiation was compulsory during anCIent times before the advent
of alien rule in the country. In the present da:
society materialistic
outlook of life is more
valued as the same is expected to be the medium for pelCe, prosperity
and perfection, but
in the long run the gain is nothing
but
frustation and despair. It is undisputed
that
peace and happiness
are subjective, never
objecti ve, because they c:)ne from within n)t
from without. While the ancient Indian, looked
for these from within the westerners sought for
them from without and after being frusta ted
now look upon India for imitation of its culture
;:md specially to be benefited by her religion
the SANA TAN DHARMA. They have new
realised that the principles of religion are not
mere dogmas but based on p'_uely scientific
basis and only lasting pe~ce and happiness can
be derived from following the same faithfully
under the guidance of a Guru.

A common man is engrossed in his daii

pursuit of life
with cravings for material
prosperity which according to'him is the source
of all sorts of pleasures mostly sensual. But in
our own land the great Rishis and Seeu
have
proclaimed
through
their
prolonged
SADHAN A that sensual pleasures are nothing
but pain in the guise of pleasures and the
same are transitory and do not bestow bliss on
the seeker. On the other hand bliss which is
divine can only be had by spiritual culture
and this is by far the supreme pleasure one
can experience.
"

We all know that the system of Barnashram was prevalent in ancient India and every
one after attaining the age of discretion used
to be a disciple in Gurukul
Ashram where
first he or she was inhtiated and where all sorts
of trainings
were imparted
including hard
manual labour fore most being observance of
Brahmacharya
and character
building. The
heirs of rulers and those of other influential
citizens were no exoception to this. the result
being the products of these Ashrams proved
to be useful citizens and th,eir ~o'~duct and
characters were above reproach. But to day
,we are devoid of thos'C higher values of life
and animality has ave>rp8wered rationality and
dlvinity has become, myth for ,the present
generation in our country, and as a result the
count,ry's future
is doomed 'and the only

'l'

I :~

"

~1'"
,
( 1
~.,
)
remedy i~ the revival of our own culture
heritage, which has so far been neglected.

and
There are various
bed for attaining
God.

The word initiation

connotes
that
one is
admitted
to an order of life by fullowing
which one would gain Dharma.
Artha,
Kama
and Mokhya the highest goal in human life.
\Ve are always after
mundane
happiness
and not prepared in the least to undergo
any
sort of pain or sorrow. The pleasures
we are
enjoying ~He nothing but sorrows
in dis,!Zuise
and dre all short lived. But in o&r own lanel
there are invaluable
treasures which would mit4
i,i2<1tE'the sufferings be t}hey ADHIBHOUTIK.

RAJYOGA,

wa1s and patt1s prescri~

The main paths being

BHAKTIYOGA,

GYANYOGA

aud KARMA YOGA of all the Yogas, Loril

Shi Krishna
has exhorted
Arjun
in Gita to
followRAJYOGA
which is the best. According
to him a Yogi is superior
to ascetics, learned
and men of action. But accoding
to earning
God through Yoga WelS a lnatter of DW APAR
YUGA

and this does niVt hold

good in

KALI

YUGA. they say that in Kaliyuga. God realisation Gin on Iv be acbi8ved

through
chanting
bi.~ name and by !lothifi,g else. Yoga offen an
apt answer to their s~ch commC!1ts. Chantio~
oi f-fis name should be incessant and sp:)llt;mc~
,Jus n:)[ by recitation
ani the same Can only
be hJd by" fuJJowing Yogic pr;J.ctices.

ADHIDAIBIK
or
ADHY A T1\lIK
and
would bestow bliss which
is far superior
u
sen:m:l! plc:lsure. To achieve
this only cours\:
is to follow spiritu;:d
practice
( SA DH AN A )
after
being initiated
Ly a SADGURU
and
Comine; in direct
contact wi1'h him. Those who

Now co mi ng to Yoga we are to consider

\vhat is thi.~ and what purpose does it serve for
the overall
benefit of a man, Yoga is nothing

:lre

but

in

;1clversity

are

bles:;ed

ones

because

the\' are th.e persons

who would go in for
such
S;1dh:1l13 in order
to e<lm God. Lord
Sri Krishna has procbimed
in BhJgabn
Gita
that
thL!se who are Jesper<lte.
inqllisitiv~
ClEter Truth. poor' seekers of know!l'dge
would
only pray me and if seek me with utmost
devotion would
get me. Hence
adversity
is
rather a bliss if at all one 1n adversity
turn:;
towards

Godhe

3,

a realisation
of the union
between
JrVATlvlA and PARAMATMA
Jnd because
nf rhe p!'e~ence of CHAKRAS
in the spinal
c'ord of man, he can
8nly.
realise God by
activising
the Chakra~
through
Yoga. Other
,mimab do lwt have the,;e Chakras
and hence
!lUll
is the ~uprellJe amc:tjjg all cre:uions
:lnd
his ultimate ,~o;tl is re2~s:Hion
of God whiL'!t
unfortunately
bas been lost sight of by us.
Yoga Cdnnot be pra:tised
from a Sadgllru
and

without

directly

instnrctions
conting

1U

,if'

'.,
;

,.

121 )
contact with him. Just as swimming, cannot
be leilrnt simply by lItudying the lessons on
the subject, can not be practised without a
SADGURU. Sadguru meam onE; who himself
hClS realised God 'or Self bv dint
of his prolon~ed Sacihana (soul culture). Maharshi Patanjali's
YOGA SUTRA is the authority
no subject
which is generally
kno\vn as ASTHA NGA
YOG A or eightfold p8th of Yoga. They are
Y AMA, NIY Al'vIA, A51\1\A, PRANA YAM,

PRATYAHAR,

DHARANA,

DHYANA

~md SAMADHI.
During the present age it
could not ,l1ain popularitY on account of its
rigours which hardly ~uit the common man.
The 1110,t suitable and convenient
proceSS
of Y02:Zl known <lS 'KRIY A YOS A'
:')""']" :', to u1 l')~! 7'
rf ~ 'lla~v''l~L'". Sri Sri S1i Baba j i,
iy~u
a deathless A v3tar is akin to Astanga Yoga
and best suited to the ordinary man with family
burden and ordinary way of life. Sri Shyama
Charan Lahiri a householder was initiated into
tl;is Kriya by Babaji Maharaj
who in turn
initiated Sri
YLlkteswar Giri Maharaj
and
Sri Y ukteswar initi2.ted ParamhaEsa Yoganancb
and finally
Pa1amh:msa
Yogananda
initiated
his
proll1lS1ng
disciple
Swami
Hariharananda
Giri, who as good luck would
have it, is spr'cading it and initiating into
Kriya Yoga the aspirants who come to him
for the noble and divine purpose.
Swami HariharaDanda
after obtaining
University
education,
could not re~ist the
II

i1

L .. l{

.........

L'''-

---

spiritual urge in him and c!lt'11eto Puri, the

seat of Lord Jagannath, for following a life ,?f
renunciation
and spiritual practice and ~~as
initiated
into Sanyas
order.
Paramhansa
Y ogananda cognising un usual spiri tual traits
in Swamijl, initiated him to Kriya Yoga and
Swami Hariharananoo
within a short time
mastered over suc\i1 Yoga and entered into
trance (Samadhi) the highest state in Yogic
practice. Since his initiation
by Paramahansa
Yogananda he is in charge of the 'KARAR
ASHRAM'
situated near Swargadwar, Puri
establish ed by his Paramguru
Sri Yukteswar
Giri in the year 1903 and has been initiating
the aspirants into Kriya Yoga, who pourforth
in large numbers from all parts of the world.
Kriya Yoga praG'tice is very conducive for
the human system and by such practice equanimity of mind is cultivated and as an act of
automation, animality in man gives place to
rationality and rationality to Divinity
which
is the Sum19.mBonum of life.
I have had the unique opportunity
of
enjoying
the holy as&ociation of Swamiji
since 1968, the year I was initiated
into
Kriya Yoga by him and pray for his blessings.
Hcai Om Tat Sat.
Om Santi Om Santi Om Santi.

If
n

.. ":
'

t'

~ 123 J

Our Beloved Swanliji

.Ajoy Kumar Roy, Calcutta.

f'Ruchinam
B:1ichitradrizukutila
N anapathaj usam
Nrinameka Gamyastamasi
Payasamarnavamiba."
-Shivomahimnastotra.

\'V JYS are many. simpIe and difficul t and the

devotees accept each according to his choice
and suitability. But Oh Lord, I like the rivers
coming from different directions. merge into the
vast sea, the ultimate goal of mankjnd is thee
and thee alone. That is. the aim of mankind
is to be united with the Almighty.
This is
called Yoga or Union with the Lord

The three paths of Yoga or union with

God are called Karmayoga. Jnanyoga
and
Bhaktiyoga, i. e. union through Karma. Jnan
and Bhakti, The Kriya- Yoga practiced in the
Y ogada order is the conglomeration of all these
three ways.
Our Shastra ( scripture)

says :-

" Tapha, Sw'a.dhaya, Iswar Pranidhananikriyayog:J.-mellls Tapaha is practice, Swadhay.a

m2JnS reading th~ Shastr:n and Iswarpranr.dhanani means surrender to God. This was
. invented
by the great exponent of Raj-Yoga.
Ma'harshi
Patanjali,
the
philosopher
of
Kashmir. All the three ways are practictd

when some-body
fo11ow:s the Kriya Yoga
,technique, which has been invented
by Sri
Sri Babajj Maharaj tIie great GU!111of Kriya
Yoga,
Our beloved Swami Hariharananda
is a
great exponent and teacher of this Kriyayoga
and is the real torch bearer of the ideals of
his Guru
Sri Sri Yukteswarji
and Swami
Yogananda,
Swamiji, an ardent precepter and teacher
has renounced the worldly desires of a mortal
ani has sacrificed his life for the cause of simultaneous development of body, mind and soul
of mankind, particularly of his disciples. The
great
Swami Vivekananda
said:-"
They
alone live who live for others, the rest are
more than dead".
This truth
is vividly
personified
I!1
Swami H:uiharananda.
the
present Acharya of the Karar Ashram, whose
life is one of burning sacrifice and continuous
divine service to the agrieved mankind. His
divine touch is extended to any and everybody
who comes in contact with him and that too
without any bar 9f caste or creed or language
in India or abroad.
On this au.c,ioll'S
day of his birth
celebration,
I coasider it a great pleasure
to recollect some reminiscences of my first
mee~ing with Swamiji.
(thGn
Brahmachari
Rabim.rayan) in as back as 19.j6. I first met

( 124 )
'the

Sadhu

dre~ed

full

m
durk

wi th

long

hair
falling on
beards
and
cur mg
.
.th great
ld
I touched
hIS feet WI
the shou er.
h'
t fir"t
I
driven to love
1m a
;:,
reverence
as
w~s
d to me that Lord
'6ht
Instantly
It appeare
f
SIb
,
d'
'
front
a me.
of
Jesus Christ was stan mg m
'
l'k
J
sus
In
course
Then
he was ]00 k mg .1 ~e e
.
b
d
d
wherea outs an
conversation
he aske
my
d
as his
'"
he 'riccepte
me
with great attectlOn
'<:h d to see
I
was then astonL
e
h
b
Younger
rot er,
'h
ld make
' t'
e cou
that witl~in a dfek~ mIn~ ;:) was overpowered
me his kIth-an - In an
by his power of love.
L

of the Calcutta
brilHant
gro.duacc~
,
~le Presidency
College,
UniverSIty
from
t.,
'hou~e
of vast
:>
S ami Han 'h aranan d~a 1" a store-.
Wid
d'Ivm1
"t y. Divine
dISposItIOn
,
k now I e d6e an
h IS an
'f has taken form in the SWam1]1 w a I '
as 1
t IS
'
f
love
and a ff ec t'IOn.
embodIment
a
d' 'p1e thinks
"
1
ery
ISCl 1
,
much astomshmg
t lat ev
L d Krishna
'
hIt
about
or
,
as the Gop1es t. aug 1 ,
t But alas the
hat the Guru loves hIm mas:
_
t
r
ttle about hIS greatne:>s.
people know very 1
,
A

c'

"Abajanant1

"

,M

ang

' ..

M rha Manuslm
u
h'.
" Gita
Tanumas
1ta,u

'"
',. d
e when I taJ..;:e
"The people d1sregar s m
dK ' h .
"Thus
siad
the
Lor
ns na.
the form a f man
One day I accompame
': Darshan
of
t h e grea t

, d Swamiji
sa-int

topave
.'
d
Sltaram
CIS

125)

Onkarnath
who was then
living
at
Puri.
When
we reached
the door of the Sadhu,
Swamiji laid straight
on the ground
to take
the dust of his feet. The Sadhu also giving no
chance to Swamiji
stretched
himself
on the
ground in the same pose. This is really becoming of a Sadhu who is great. It is told in verse:"Trinadapi
sunichena,
Taroribo
Sahisnu
etc".
Sri Sri
Ramkrishna
Paramahansa,
the
great saint of Dakihineswar
told that he is the
real doctor
who examined
the patient,
gives
him medicine and applies force to the patient
to compel him to take the medicine
and stops
not till the patient
is fully 'cured
of the
disease, So is the real Guru who applies force
to his disciples
to compel him to
practice
Sadhana does not take rest until and unless the
disciple is cured of his wordJy
desires
that is
Maya. This quality we Find in Swami Hariharananda who takes great
,to uplift
the spiritual

pain (and pleasure also)

level of the disciples.

And this he does even at

valuable time and health.
mortal
service

the cost of his most

He often says "this

body wiJ1 go one-day,

so let some
be done by the body for the cause of

mankind."
Such a great love
seldom found in other Gurus.

and

affection

is

Sri Yukteswarji
was a man of great insight and he could truly see the future Guru in
R1binarayan
for which he st'lected Swamiji as

-I

,.<i

, 1.26 )
the future Acharya of the Karar
Ashram.
Now, not only lndicllls but also foreigners from
fa; America, England, Swizerland, Holland.
Germany and even Japan are gathering at his
feet in order to satisfy their spiri tual thirst.
Gita says:"Juktaharabiharasya,
juktachestashya karmashu, jukta swapanababodhasya
yoga bhabati dukhyaha,:'
It means that through
controlled
diet
and restc-iction in all sphere of life one can
attain Yoga, the state in which all the three
fold miseries
spiritu2.l, mentaJ and physical
are destroyed. Swamiji is himself an example of
such a controlled
and restricted
life. He
places him,.;clf as an ide31 to his followers.
I myself have seen Swamiji hGW he
observes the vow of silence ( Mouna ) for days
together and spencls sleepless nights absorbed
in deep meditation.
Once I asked him "Oh,
Swamiji have you get the Darshan of Lord
Jagannath
?" "Surely"-he
instantly
replied,
"I have had the Dershan of the Lord more than
once. I found h~s teeth only as big as the
palm-trees. His endless feet and hands, so what
to speak of his vast treat body." At once the
"Viswarup Darshana" as viMlaIised by A rjuna
as stated in the Gita sprang up in my mind.
Further Sri Babaji Maharaj and Sri Jukteswarji
have given Swamiji 'Danhan
several. times

127 )

and ever they have ~ylied

do and what not to do.

Swamiji what to

We the
fortunate

follower~ and
disciples
are
enough to haTe a Guru like Swamiji.

Sastras
say:"The
Guru must be
"Shrotriya
and Brahmanistha"
i.e. the guru
must be one who has SGen Brahma and knows
the real meaning of the Sastras. Both the5e
requirements a~e present in Swamiji.

129 )

COSMIC ASrROLOGY
AND

Swalui Hariltarananda Giri

M. K. Bilimoria.
Bombay

The great Kriya Yogi Gnanavatar

Shri
Shri Yukteshwarji
Giri Maharaj, the founder
of the Karar Ashram, SWqrgadwar, Puri, and
the Guru of Paramhansa
Yoganandaji, was
the originatGlr
of Cosmic Astrology.
His
name during the Grihastashram
period was
Priya Nath Karar.
The above Ashram was
founded in the year 1903. He left his physical
body in 1936 and the Yukteshwar
Samadhi
Mandir was built in the Ashram comround
ll1 1952.
Poojya Swamiji
Shri Shri Hariharananda
Giri Maharaj who is the present Pradhan
Yogacharya of the AshrarL was one of the
favourite
disciples of Shri Shri Yukteshwarji
Maharaj after Paramhansa
Yoganandaji. The
latter was in America for about 35 years,
preaching
and propagating
Kriya Yoga in
foreign
countries.
Swami
Hariharanandaji
recei ved complete information about Cosmic
Astrology direct from his Gurus. He has a
large numb2ro Kriya Yogo disciples all over
\

India ilnd' inforeign countries also; He ~isih

important: places where, they are" in largE::
numbers:' thus' givifi,g"them
the advantagE~
of his benign 'presence besides his individual
guidance and his personal touch, He posseses
thehighest
attainments
of a Yogi next to
Paramhansa
Yoganandaji.
He can go into:
the highest type 0, breathless state (Nirvikalp
Samadhi) within a few seconds, He is a Selrealised Soul.
Cosmic Astrology is concerned with the
Cosmi<;:effect produced by the mental repetition of the Mantras
during
Kriya Yoga
practice, to avert or mitigate the evil, effects
of unfavourable
planets in the birth horoscdpes df individual
persons,
There a,re
different Mantras 'for each planet for Its
pr~pitiatidri. over and above the Man~ras for
propi tia ting the Goddess concernoo wIth the
planet,
The study of the spinal cord (Merudanda)i
and its physical gross plexuses i. e. Chakras is
quite necessary in order to u1.lderstand. how
astI:ology is brought, The spinal cord represent
the 12 Zodiacs (Rashis) from Aries to Pisces
(M,esha to Meena) according to the Nirayan
System. and also the 12 months of the year
from April to March (Chaitra to Falgun).
.
,

For example, suppose the planet Saturq,

dhani) is not avO'urabIe to' th~ Sadhak and' .

\( '130 Y

ehart

ot

Muladhar
Swadhishtan
Manipur
Anahat
Vishuddha
Ajna
Sahasrar

its Rashi according to his birth chart happens

to be V rishchic.

showing the, f:-lwruas and

their positions
Name

( 131 )

Chakra
Do
Do

Do
Do

Do
Do

Do

"iii'

the bodlJ

Name
"

of Physical
Plexus
Do
Do

, Co~~r!{eal
Sacral
Lumher
Dorsal"
,Cervical
Pituitq.ry
Fontenelle

.~

For full Cosmic effect, the Sadhak touches

the spine at the Visuddha Chakra ~r the
Cervical plexus in this particular
case, with
his fore and middle fingers and concentrates
on the
above Chakra.
On request,
the
mantra or mantras are given by the Guru
himself
to the disciple who is in need of
them.

'

Do
Do
Do
Do
Do

The aggregate balance of our past actions

during a very large number of our past births
is summed up in a chart showing the positions of planets at the time of birth. "As
you sow, so shall you reap," Also there is
another adage which says:

~
'

The spinal column extends from the first

vertibra
to the end of the trunk. ,The
spine is formed of a series "9f 33 bones c~l!e?
vertibra;
according to' the, position
thq~
occupy, it is divided into five regions ;~
, No. af v'ertibra

'I'

Cervical region
"Dorsal
do
tumb~r
do
Sacreal
do
Coccygeal
do

(neck) ,
(back)"
(waist) ,
(Sacrum)
(coccyx)

'7

12
5

:;
4'"

Sushumna Nadi passes through the hollow

cylindrical cavity of the Vertibral Column.
---...---------..----

-~--+--~-- _.,-_._-~---------

( C\mtinued )

a~~

i"

q;:::r\t1

;jj1J+rMt

~+r'~j;:r ;:r\ qrCfq ;:rr~l,

"Every
thing is available in this world
but the
perS:1n 'without
Karma',
does
not get it." Instead of taking Karma as past
actions, I would take it as present actions,
Lord Krishna
tells
Arjuna to do Karma,
'f.'1 '!I~; Yogavatar Shri Shri Lahiri Mahashayaji
Says, ;;r;:rq <1;:rq'H ~r~. It is possible to change
your whole future
in this very life itself.
It is in your hands.
0

TO MY BABA

Thus I Met My Gurudev

pearest

A. B. S. Sharma,

Baba,

I regret not being able, to ,spend

this lifetime in service to you. I could
have written
the most wonderful
book about your life and work.
Before coming to India I thought
all Swamis were as stone image. But
to my amazement, in you I have found ,
the Mother's
compassion' and the
Father's wisdom, what a treasure to
behold,

Please
be
patient
with me
Swamiji, and when I reach t,he shores
of self realisation, I shall write your
name there,
Jai .Guru
EOlJe

sIld ,iennfl

From;

Adrienne

Marshall

255 Gossonia Park

Auburn, California,

U.

S.l!:'. \

Heldmaster,

B.A, B. Ed.

Z. P. H. School,

Dist. Srikakulam,

Andhra

Mettapalli
Pradegh

Tt wilS June, 1971, when I g@t a copy of

'lu:tobiography
or a Yogi' from my doctor
friend Kameswar Rao of Chipurupalli. I started
grazing in th~ spiritual grassy meadows of the
great book of the great mastar Sri Paramahans'l
Y o,~;ananda. The
wet wood in me started
burning - page after page- chapter aftet chapter, was consumed. No desire to leave the
b00k until it is finished,
Sometimes tears
rolled down. - some times I was joyfully
immersed in the b~ok. Truely it awakens the
sleeping souls.
That day was perhaps July, 16, 1971. That
was "Karkata S:wkramanam".
I was continuing my reading wIth none at home. I was
reading page 316:" Whenever
anyone utters
with reverence the name of Babaji" Lahiri
Mahasaya
said "that
devotee
attracts an
instant spiritual blessing." I read the footnote
also: " The truth in this statement
has been
proved by firm)! readers of this book,"
I:

I'

Ii

1 ~_

,.
'i

;'

I
[

133

It was 2-30 P; t'vL-I

W3S

[
3

bit hur,gry-A

question
arose in my mind: "0 Bah;;ji-\VIlI
ilny food come to me unnlOve.J, unasked,
and
tmordered."
I was thinking
over the matter.
Believe
it or not my nieC'2, :1 you!'g girl of
seven, brought tiffin fer ie '.v,dking altogether
;l ulilc.
I \vondereo-rhUI~dcr struck. Thankc(l
the Upive,,,,'l "p':r':' r\,h,.:, '1"1
i'-"IO',.or!
"1,,1
.

..l....J.t

'--

.1.lL

L'_l"')"'Jc

l,I.\..

.~\'_

~ .~'-.

(l..\'"

lalqhed

and began kissing the 'young Babajl"

W;i:' brought
food for lll'~ a, if to an~\Ver my
foolish questions
:tnd t) prove the valid; t y cor
those lincs. The young kid, \'/hO:11 I gCI1';rally
used to beat also got a~tc)nish2:(d.
I.

I:; every

lettfr

III

~Li~~ bonk

true?

\\Tby

did I doubt
the writings
or a holy
saint?
Is the Puri Ashram organi,cd hy the Realised
persons
of the Kriya YOg:l now 7 \Vill God
bless me with Kriya 7" I told my prayer to
Babaji to save me and show me the path.
In February,
1972 my friend ond myself started for Cuttack
to :tttend
the Divine
life Conference.
Vl e were interested
to know
it <"Inyone fr,lm Puri Ashram
would attend.
To our greJt jO~l, in one day's programme
we
found that S~'i ::iri Harih2rananda
Giri ;)f Puri
Ashram wouia spe3k 0:1 Kriya Yoga.
On

the

appointed

day, My Gurudev

I could not follow Oriya

Language.
I sent a
slip through Bhaktibaba
who placed it before
Swamiji. Smilingly he looked at me. 1 bowed to
him. He then switched over to Englic:h.
Tears
rolled down my cheeks. Scan the meeting was
(,vet and I talked with him and got his address.
Next day, very early in the morning. we both
:'3n to his lodge ,-wd prayzd
ror initia tion.
"Not IlOw at a Lter date" he said.
Tlw Divine
Life So-::iety h3d arranged
trips ior siJht seeing. \Vc went to Puri to see
Sri Lord Jagannath.
\Ve both stOle sometime
anJ vi:itcd
the Karar Ashram,
Swargadwar,
P'..:,'i. I~ W<.lS Lil~ of SUIl- f1O\ve~'s, welcomin;.;
every new comer. Bhakti
B:1b:l received
usshowed us the Ashram. We sat for prayer
for
a few minutes at Sri Yukteswarjt's
SamadhJ.
The Ashram willleavea
on the visitor's
heart
once at least.

permanent
impression
if he
visits it even

"Sarmaji111ltlation is taking
19. 3. 72, Swami Hariharanada
has
letter"
told my doctor friend.

frielid

was

deli vering his lecture on Kriya Yoga. He was

shining
like a moon among stars. I silently
bowed
to him. But language
became
a bar.

134

initiate9

place
written

on
a

"Yes, I too have got a letter"

I replied.
"Did you give him my address"
my
further enquired.
"No I did not" Did' you?
"
"No I did n't said th~ doctor.
\Ve looked at each other and laughed.
Doctorji
could not come. But I was
then

and Doctorji

at a later

time.

135

[ 136 ]

astonished to notice the good qualities in him.

I found him highly advanced in spiritual line.
His simplicity. affection for mankind. kindness,
vastness of knowledge, equal love for the rich
& poor made me charmed.

Thus I met

my Guruji. my father my
.redeemer, my caret a1<cr. He is "my mother-cat,
. l;S
where as I am his naughty kItten. May 1,

'.

bJ E'ssings shower on me.

I have noticed that Swamiji tries hard

for the upliftment
of his disciples. Several
times his disciples, used to come & sit for
meditation
with him for hours together.
In most cases immediately after half an hour
a fresh group of disciples wanted to get his
guidance.
Without
any hesitation
Swamiji
would guide and teach them all with deepest
sincerity & love. In this way he used to
conduct six or even eight group meditations
without tiredness.

"My Gurudeva, as ,I know him"

Shyamapada

K a 111:l 1a

Vt'll,)
I
I

~. D

Calcutta

Banerjee

M. Sc,

Northern
- 700037

A venue.

I <.1ill one of the humble dssciples of Swami

,
Hanharanan d'a Gi'.n. I feel really ,.fortunate
.
' contact with SWaml)ee from
for com1l1g
m
,. ,
.
As'l
am
married
to
one
of
Swaoll]ee
Ion ()s1I1ce. "
.
I,' s
'"
61
s-ope
to observe
11m.
niece,
I got enou",.1
L.
.
'
'a true Guru hav1l1g supernaI faun d h un a"
.
d
'
'>"
I
-had
inclinatlOn
towar
s
\
tural qua 1t1e::.
,
,
"
I' 0'1 hlt it was iny desne to know the
Splntua IS , .
I
ld
Guru through and through from .whom wo~
. ..,
As I was an affectlOnate rdatI ve
ta kre lll1t13tlon.
"
y treatment
towards
hIm
of SW8mljee, 111
.
_,
Guru but as a relatIve then.
was nOe ,1S a
,
d' d
.,
closer
to
him
and
stu
Ie'
I
The more
cam<

him

through

& through.

the

mme

was I

Apart from this, many of his disciples

would ask for relief of their various family
troubles & Swamiji without
least hesitation
would solve their various problems. He is not
at all agitated. but as calm as the ocean. I took
him as the real friend, philosopher and guide
to his disciples.
Swarniji is highly qualified. well versed
in all Sastras including Astrology & Astronomy
having a vast knowledge in medicine, engineering, law, gardening, painting, songs etc.
By & by I came to know that Sw:amiji is
, a realised soul & has attained the "Samadhi"
stage. With inanyo
his disciples I have

137

noticed the emission of divine light (Jyoti)

from different parts of his body simultaneously.
Over and above, it was astonishing to me that
this man of versatile genius is a child to a child,
student to a student, olJ to the old and to a
monk is a great monk. His simplicity, nobility,
generosity, humanity, humility and vastness of
knowledge
in many aspects have touched
my hea rt to the deepeSt.
Swami Harihararianda
Girj has corne
from a very noble, respecta ble, generous, wellto-do, cult-ured, orthodox
Bengali Brahmin
Zamindar fam'jly of Nadia district (W. Bengal).
The numbE:r of his family men is conSIderably large. Everyone of his family is highly
spiritual and God fearing. 'Thakur
Srimat
Sitaram
Omkar,
the well known
monk
of India is one of his close relatives. In fact, in
every fourth generation
of his family one
realised renunciated monk is born.
From the infancy, Swamiji was pure &
religious minded. He was inclined to God from
the age of four. While ~.e was between five &
six he could quote from his memory the
whole Puja system of various deities. One
will be astonished to hear trom him so many
important quotations with explanations
frorn
the Vedas, the Upanisadas,
Patanjali,
the
Geeta & the Chandi so fredy quoted. At the
prime of his life his brother and sisters also
helped him much in his spiritual urge. After

138

College ,career,' he was holding a respectable

job with top caliber, for few years.
The speciality of Swamiji, which impressed
me much was that he has no dogm;ltic views,
, fanatic ideas or false religious display.
He is
broad minded and does not care for any caste,
creed, order, colour & cult distinction,

I
i

Having
noticed all these qualities
In
Swamiji. one day I proposed to my wife. to
accept her maternal uncle as my Guru.
My
elder brother. a highly qualified teacher was
also moved with the spiritual disposition of
Swamiji. So, we three approached Swamiji,
took initiation
and started
to follow his
'Kriya Yoga' cent peticent which
brought
forth the quickest resul ts.
Within
a short period, I felt divine
vibration all the top of my head, i. e. on the
'Brahmarandhra'.
By fixing my attention there,
soon I heard
the venilent
uninterrupted
divine sound anel watcbed calmly the divine
]i2ht also. By & by I have completed the
preliminary
'Kliya' and has been instructed
by SwamIji to practise higher 'Kriyas'.
Swami Hariharananda
Giri is one of the
direct'
disciples
of Sri Yukteswar
Giriji
Maharaj, who was the direct disciple of Yogiraj
Shyama Charan Lahiri Mahasaya.
Swamiji

139

learnt higher Kriya techniques from Paramhansa y'ogananda, Sw,!mi S,atyananda Giri &
Srimat Bhupendranath
Sanya!.
It is a matter of grelt regret that Paramhansa yogananda
while staying in America
made so many changes in
'Kriya yoga'
technique for the sake of American disciples,
most probably to prepare ground for real Kriya
initiation.
As per "Manu Samhita" we find
three kinds of vices in "Sanatan Dharma" i. e.
the practice of (i) selling rice to the hungry;
(ii) selling knowledge to the ignorant & (iii)
selling
religion to the desirous to acquire
religious knowledge.
It is regretted
that
there arc some religious institutions
in our
country and abroad who are practically selling
religious lessons at high price & demanding a
high amount of money as 'Guru daksina'.
This
is contrary
to Indian tradition
and
culture.
It is regretting
to notice that
some
Arne'icans,
use the name of Lahiri Baba,
Y~l{(eswar Giri & Pdramhansa YOJ:manda and
preach false 'Kriya
Yoga' to
our
p,oor
countrymen
arid demand high amount'- as
donation & 'daksina'.
But they know not
that it was the earnest desire of Lahire Baba,
Sri Yukteswarji
& their descendants
not to
give any monetary pressure to the discip~es.
In the sphere' of religion money must nat get
the' priority.
" ,
,
.

,i
j

140

SWflmi 'Harihar~n~nAa
Giri IS a: real
renunciated
person & Yogi from hisv.ery
cl;1iIdh9C?d. He Ipeditated .,4ceplY.throt,lghout
his life ansI is leadil!g a 'Sanyashii lifeJor'~ore
t9.;:n .th!rt~four
y,~ars. ,Sri Y:ui{t~sw:arji" :~t
Srira.~pore,J?ei.n.g geeplymov.ed with S.warP,iji~s
vast ~l1o,wledge, culture & di vine quality at
the fir$t sight made a long conversati~~ with
him, went through Swamiji's boroscope
&
palm and prophecised,
"You ~iJ1 ~~ma'in
bachelor & be a renunciated
monk of India
soon.
Sri Yukteswarji
rep.~~tedly asked
Swamiji to take the charge of 'Karar Ash~a'm'
at Puri ( Orissa) hy taking 'Sanayas' ,as, early
as possible.
Sri Yukteswarji selected Ori~sa
because
three
'Brahmamurtis'
are abiding
there.
i. e, (i} Darumaya Brahma atPuri;
(if) PashanmovaBrahma
at Bhubaneswar & (iii)
Souramoya Brahma at Konark.
Sri Yukteswarji's request to,Swal11iji Fas.
"As you are the son of a Cl1lture9, C?rthodo'x
Hindu Brahmin and know ,all, the 'PujaPath'
and have thorough cQnception of 'Patanjai'j',
'Gita', 'Ram<1yan', and 'Ch'andi', JOU are the
fittest man for the 'Karar Ashram' ;t P~ri.
From different places of India & abroad many
seekers of true 'Kriya Yoga' & divine,path
come to Puri & want Satsangha'.
So, you
are the fittest man to satisfy those seekers."
:At lthis~' S.w.amiji's.reply
was, ",My Lord,
Surely I will "go there, but qnly;,when).sq?ll

[
be inspired'
self."

141 ]

for Sanyas

from

[
within

As Swamiji is the highest and topmost

realised "Samadhiban
Yogi" of 'Kriya Yoga'
order, thousands
of people from different
parts of the globe come to him and get
inspiratio:1 for spiritual progress. Not only
the elite but aLo thr poor and wretched,
I noticed, COmeto his touch to get his blessings.
It is only due to the divine powers that he has
cured & saved the lives of so many persons,
those who were at the death's door.

I beg thousand excuses to my noble

Gurudeva for this attempt of measuring him
by my humble self. Is it not foolishness to
try to measure the ocean with a spoon?
India:' is now at the cross road. Vivekananda
once said-':" when India will - follow
\

foreigners to learn religion, know, that will be

the last stage of India's spiritual fall. So we
should be careful and know the treasure of
our own country.
India is ever specialized
in ~oul culture.

the

Swamiji has dedicated his life for the

up1iftment of his disciples. Regularly in the
morning & evening, he gUldes his disciples in
groups.
It is the earnest desire of Swamiji
that everyone
of his disciples would realise
fully and attain the perfection.
He says "As
you do not want your children to stay in the
same class for ye~rs together, so I also want
my children
to progress gradually
for the
completion of their 'Kriya Yoga'. J am ready
to sacrifice even m~' last drop ot blood for the
upliftment of all my disciples."

142

Sad Guru and bis Contact.

Kishore

Chandra

Mahapatra,

Asst. Soil Conservation

M. Se.

Officer, Puri.

When the water is still, free from waves,

the things beneath it can be seen. So also the
clouds of anxities hopes and aspirations must
be eliminated to see the sun of Atman.
This
will enable to worship and to work in
accordance' with the power or Sakti, continually corning from the eternal source present
within and without.
In order to fe~l, perceive and realise that
everyone
is working because of His presence
and things done are His achievement, a clear
state of mind needs be maintained.
This
will come with constant practice under the

143 ]

gui9an<:e of a 'Sad",Guru, able to elevate the

mihtI, and to maintain itwhile ,wiping out all
t~e .evil Prop-e~smes.SwamiHariharananda
Giri with whom I have come across, has a
tremendous
mner
spiritual
power.
.He
receives every disciple equally and affectionately and shoulders all the burden without
the knowledge
of the disci pIe.
His ever
smiling face with embracing appearance keeps
one thoughtless and delighted which can only
be experienced through contact.
His ungrudg.if!g arid mysterious blessings
1ll wbrld:y
pr6bI~ms and his concern for
rnezttaI.pe\:.eloPillenr and spiritual attainment
of his disciples are rare examples in this age.
But Swamiji says these are common with all
Sad-Gurus.
Out of many such experiences,
I,~J:B.ay
.Ipcntion one, that ~y father who was
attr,~ct.ed tQwarcls SwalDlji by merely seeing
his :phqt.qgrifph andenco,uraged
me tp go to
him,once1fell sick and mY rqother atmy native
,;illage came. to !TIe on hearing my father's
illness.
She discovered the photo, of Swamiji
for the first time at rri:v residence and said that
she had seen the appcar ..
lnce of that figure the
night before in dream.
To our astonishment,
my .father's health ,was found improving and
he' was finally fully.cured .
.

~.

.,I

.,

. Similatlyanotherexample,
to dear; the
duaIity~'c<injbe"given; Once, one of my friends,

'

..

J
'~t
i

j
j,

Gho.sh

New Development
Kharagpur,

Colony

\Vest Bengal,

,I
j
t

j,

come out which enables man' to get sound

health, sound mind and s;ound brain, With
this Mudra there is sufficient insulin secretion
from Pancreas, sufficient salt secretion from
the Adrenal
gland, sufficient Kidney juice
secretion,
sufficient hormone secretion from
the Testis, which is very helpful for the body.
The female have Endrocrine
gland in the
womb, they get sufficient Endrocrine secretion
which prevents the ladies from any ki nd of
femele disease.
At the same time with this
secretion they get good lustre and beautiful
bC1dyall through their life.

Swami Hariharananda and

Kriya Yoga Technique
Satyaranjan

146

In every human being, there are thyroid

glands, by practice of Mahamudra, people get,
thyroid and parathyroid secretion, which saves
people from throat and lungs congestion &
susceptibility.
Every person has got 2 pituitary
glands called anterior pituitary
& posterior
pituitarythey are called master glands and
drum master.
From anterior pituitaty,
we
get 16 types of secretion of hormones and
this gland deludes us and suddenly chan'ges our
dispClsitlOn from one' thought to another.
The
posterior giyes 2 types of watery secretionin Sastras it is called Dwidal Padma ( 2 Petalled
Louts)
anterior
pituitary
is 'Ham' which
means 'I am' and posterior pituitary is called
'Sha' means 'He' that meJns "Soul",
From
posterior pituitary we get two types of watery',
secretions one is diviqe juice which runs from~ ),

[ 147 J

posterior pituitary upto the anterior frontenali

called "Sahasradal Padma" whicheriable
man
to get divine bliss. Another watery secretion
coming down-wards
to keep body fit and
sound.
Generally the female. get sufficient
water ill their womb when the baby is bornthat baby remains in the bag of water, so it
helps them to give birth to the issue easily and
smoothly.
Another utility of the Mahamudra
is that it awakens the serpent power which is
called "Kundalini ]agaron."

Another utility of this Mahamudra

is
that there are six centres in the spine inside
the 32 vertebra.
By the practice of this
technique, people get mfficient circulation in
the plexus and centres, with finest issues
which enable them to get quickest conception,
prompt understanding
extreme
merit ready
with extreme brain power, with this precious
practice
of Mahamudra
there is sufficient
circulation in the finest tissues of the brain.
It is a technique to be known secret Iv from tb e
Guru which I took irom realized Kriyaban Yogi,
Swami Hariharananda
who personally
takes
care of all his disciples. Every day, he cotlducts
2/3 classes in medi tation technique.
\Vithout
direct guidance of this type of Guru one
cannot proceed quickly to the divine goal.
Swami Hariharanandaji
travels
everywhere
cr the moment he makes his programme once to

148

a certain place. he informs all his devotees

come:and sit with him in m~ditation.

to

So far my knowledge goes; there i~ no

sucb Kriya Yogi in Lahiri Baba's order, who
keeps keene3t ;Htention of his disciples and
. ~ t h em: personally by the practice of
gUlGes
Kriya Yoga. By the practice of this technique
man can change his life force into a radiant
all accomplishing divine force, which in turn
hastens
mental,
physical. intellectual
and
spiritual-development
and-evolution.
By the
practice of Kriya' Yoga the: people can rejuvenate their power.
Not only T, tl1b-e are
thousands rich and poor, highly: qualifi>edand
ordinary people who have taken initiation from
Swami
Hariharanandaji
and 'they achieve all
round development and success in life.

J!
\

I
l

GU~UDEV
Bharati Kumar Dash
Urban Co-operative

Bank: Baripada.

Sea shore at Puri is your Physical Abode.

""\Vhile sOlyingso do I not limit your being,
And put a binding chain around you?
My experience will betray me if I say this, 3S

I feel your existence in my boJy, mind and soul.

I-lear

I your voice; sometimes melodious,

some times harsh;
r\..ll these go to establish your omnip~esence.
II ight or wrong in my conception
I feel your presence through out the day.
I-Iad it been hallucination I would not assert,
And confess with confidence my revelations.
R8ad to Eternity was never straight
And smooth, until you led the Kindly Light.
No process is as easy of achievement
..o.:'\..nd within easy reach as is through KRIYA.
Names and forms have become trifle.
Days and Nights have merged in the Intense Light,
All pervading Omniscient & Omnipotent.
Giver art thou of Eternal peace and tranquili ty
Immense joy and immeasurable happiness.
Reverend
Father, and my Eternal Abode
I bow down at thy feet and crave to remain
as dust underneath.
"OM"