Bharat Desh is the motherland of all religions and arguably of all cultures and races.Aryans = Indians and Sanskrit is the Aryan language. It is the language of the Vedas and Puranas and all ancient Indian Literature.
Hinduism is not a religion - it is a way of life.Our Hindu Gods and Goddesses are both Fair and Dark. All Hindus are Aryans. We worship the same gods.Aryans and Dravidians cannot be divided on the basis of skin color.Ram-Lakshaman, Bharat-Shatrughan, Krishna-Balaram - you have descended from them.
Don't become victims of a 'divide and rule' policy of vested interests. Take pride in Indian culture and be proud to be a true Bharatwaasi.
Outsiders cannot be allowed to write our history. Neither can they interpret our culture for us.There are many great works by Indian authors.Great spiritual masters have handed down great philosophy. Study your own rich and spiritual Indian Literature to learn the truth about your great past. Our Literature is our past.The Vedas and Puranas are our Literature. Don't let anyone convince you otherwise.
Let every child in India get education the Indian way. Let the West study their own curriculum. Create your own curriculum based on Truth.Remove the curse of poverty from this rich land which was once called the Golden Bird.Then no one will have to change their religion for some pieces of silver.Take care of the poor around you.It does not behove a good Indian/Aryan to rejoice in his prosperity while another is miserable and doesn't have enough for a square meal. Find the way out of this maze of ignorance, poverty, materialism and inhumanity.
Rise up my fellow Indians. Become the Aryan ( the best among men) that you once were. You are the Rama and you are the Krishna. Get back the glory of this great ARYAN land of Gods and Goddesses.
'BHARAT MATA KI JAI'
Myth of Aryan Dravidian Divide
Know you Gita,Know your Lord. MESSAGE OF BHAGWAT GEETA
Who are the Hindus? Who were the Aryans? Who were the Greeks? Who were the Egyptians?
Where have they gone? Why have the Aryans,Greeks,Egyptians disappeared into antiquity? Who has the answers?
Will the oldest religion/phiilosophy give us the answers from its depths?
Are we ready to face the challenges of Truth unravelled?
How can Hinduism help us?First Step: KNOW THYSELF.
Question:What is Hindu philosophy? You will have study the Hindu way of life, their beliefs and practises. Our ancient masters spent their whole lives searching for the Truth of our existence. Read their works. read the great epics: The Ramayana, The Mahabharata, the Bhagwadgeeta.
Question:Where did Pythagorus get his Mathematics theory? He learnt it from Indian Brahmins.Cheiro, famous for his books on numerology, spent his life in the East and learnt numerology from ancient Hindu brahmin priests.
Question?How did Plato and Aristotle philosophize :KNOW THYSELF, which was the Indian philosophy?
Begin your own search for the Truth. For the SATYAM SHIVAM SUNDARAM.
Below you will find some interesting videos.
How the Britishers (Christians)fooled the Hindus. PART I
PART II
PART III
Why must foreigners show us how great our Vedas are. The honest foreign intellectual admits the greatness and validity of the Vedas.It is no surprise that they study our texts- Science, psychology,maths,astronomy, astrology....in fact every subject can be traced back to the Vedas.
Scientific Verification of Vedic Knowledge in Hinduism-1
Scientific Verification of Vedic Knowledge in Hinduism-2
Scientific verification of Vedic Knowledge in Hinduism-3
Bhaja Govindam - from the immortal composition of Adi Sankaracharya, 10 verses of this divine hymn.It is said that Adi Shankaracharya, accompanied by his disciples, was walking along a street in Varanasi one day when he came across an aged scholar teaching the rules of Sanskrit grammar to his students by rote. Taking pity on him, Adi Shankaracharya went up to the scholar and advised him not to waste his time on grammar at his age but to turn his mind to God in worship and adoration, which became the origin for this hymn.
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1 bhajagovindaM bhajagovindaM govindaM bhajamuuDhamate . saMpraapte sannihite kaale nahi nahi rakshati DukR^iJNkaraNe
2
mUDha jahiihi dhanaagamatR^ishhNaaM kuru sadbuddhiM manasi vitR^ishhNaam.h . yallabhase nijakarmopaattaM vittaM tena vinodaya chittam.h
Swami Vivekananda, as described by Lillian Montgomery. Recorded in 1955. A brief history of Vedanta in Southern California: Part 1. Swami Vivekananda visits Los Angeles in 1899.
Maha Mrityunjay Mantra Om Tryamlakam Yajamahe Sugandhim Pusti - vardhanam ! Urva - rukamiva Bandhanan Mrtyor - muksheeya Ma - amritat !!
Meaning :
Om. We worship The Three-Eyed Lord Shiva who is naturally fragrant, immensely merciful & and who is the Protector of the devotees. Worshipping him may we be liberated from death for the sake of immortality just as the ripe cucumber easily separtes itself from the binding stalk i.e.By your Grace, Let me be in the state of salvation (Moksha) and be saved from the clutches of fearful death.
The Maha Mrityunjaya Mantra is very much a protector from accidents, mishaps and daily calamities in the modern busy life.
Om. I bow down to Lord Shiva, who is the creator and protector of the universe, who is the greatest among gods, who has three eyes, who is the annihilator of all the three worlds, one whose throat is blue, who is the conqueror of death, who is the Lord of all, who is propitious who is possessed of all marks of greatness and who is the greatest among Gods. To him my prostrations.
Explanation : The mantra is a prayer to Lord Shiva who is addressed as Sankara and Trayambaka. Sankara is sana (blessings) and Kara (the Giver). Trayambaka is the three eyed one (where the third eye signifies the giver of knowledge, which destroys ignorance and releases us from the cycle of death and rebirth).
Namaskar Mantra :
Om Namah Sambhavaya Cha Mayaobhavaya Cha Namah Shankaraya Cha Mayaskaraya Cha Namah Shivaya Cha Shivtaraya Cha
Meanging :
O Almighty God. Thou art the supreme source of all worldly and divine pleasures. Thou art the impeller of our physical and spiritual advancement. O supreme Father ! We pay our humble obeisance to Thee.
Shiva is the experiencer and the highest object of experience. Shiva is the goal of Sadhana. There is nothing apart from Shiva. There is nothing other than Shiva.
Whatever there is, is Shiva. There is nothing, which is not Shiva. There is no place, which is not Shiva. There is no time, which is not Shiva. To be aware of this is to be aware of Shiva.
When to chant :Chanting the Maha Mrityunjay Mantra with sincerity, faith and devotion in Bramha Muhurata is very beneficial. But one can also chant it anytime in a pure environment with great benefit and discover the happiness that's already within.
AUM/OM: Absolute reality. That which encompasses the three states of waking, dreaming, deep sleep, represented by AUM, the three levels of gross, subtle, causal, the three levels of conscious, unconscious, subconscious, and the three universal processes of coming, being, and going. Absolute silence beyond the three levels is the silence after AUM.
Tryambakam: Trya means three. Ambakam means eyes. It means the three eyes of the Absolute, which are the processes of creation, existence, and dissolution, as well as the other triads, which are part of AUM. The three "eyes" means experiencing these three stages and triads at one time, from the higher, all pervasive vantage point of the Absolute.
Yajamahe: We rejoice in meditation on all of this.
Sugandhim: Means fragrance. Like a spreading fragrance, all of this permeates the whole of existence, while at the same time being that existence
Pushtivardhanam: Means that which sustains and nourishes all. Thus, the fragrance that permeates all is the sustainer of all beings, while also the essence of all beings.
Urvarukamiva: Urva means big and powerful. Arukam means disease, like the spiritual diseases of ignorance and untruth, which are like the death of Wisdom or Truth.
Bandhanan: Means bound down, as in bound down to the ignorance and untruth.
Mrityor: Means ignorance and untruth.
Mukshiya: Means liberation from the cycles of physical, mental, and spiritual death.
Maamritat: Means please give me rejuvenating nectar, so as to have this liberation, like the process of severing the cucumber from the creeping vine.
40 day practice
The period of 40 days has been widely recognized as an auspicious period both in the East and the West since ancient times. A traditional way to do an extended mantra practice is to choose a number of repetitions per day, and to do that for 40 days. The mind likes to have a beginning and end to a practice, a sense of completion, such as comes with a 40 day (or longer) practice.
Fixed time per practice session: Mind finds comfort in knowing that it will do the practice of one round of 108 repetitions (or some other number of rounds), and that each round will take a predictable amount of time (18 minutes per round of 108 repetitions).
Same number of rounds: Mind likes the predictability of doing a certain number of rounds done per day. Mind may resist at times, but once it gets started in the practice, mind likes the habit.
Specific number of days: Mind likes the plan of knowing how many days or months a practice will take to complete. This can be very beneficial in stabilizing a noisy mind, which is a common complaint.
What is a mala? A mala is a set of counting beads with 108 beads. Only 100 are counted, with the other 8 considered an offering to the divine, however you personally hold that. You might choose to do 1, 2, 3, or 4 rounds of 108 mantras per day, counting with a set of mala beads.
By running your own experiment for 40 days, you can decide for yourself whether or not the practice is beneficial.Remember to do your mantra with feeling and awareness.
Extended practice
A noticeable level of mantra siddhi (power of the mantra) is said to come with 125,000 repetitions of a mantra (Such an extended practice is called a purascharna). This is equivalent to 1250 rounds of a mala.
Rounds per day 1 mala 18 min 1250days 42 months 2 malas 36 min 625 days 21 months 3 malas 54 min 417 days 14 months 4 malas 1 hr 12 min 313 days 10 1/2months 5 malas 1 hr 30 min 250 days 8 1/2months 6 malas 1 hr 48 min 209 days 7 months 7 malas 2 hr 6 min 179 days 6 months
Such an extended practice with Maha Mrityunjaya mantra can have a tremendous effect in stabilizing the mind in preparation for advancing in meditation. Such a practice simply must be done personally to understand the benefits. It does take quite a commitment to do this practice every day for such a long period, but it is well worth the effort.
In choosing the level of practice per day, it is important to have stability from one day to the next, and to not skip any days. It is best to choose the level that works for you consistently, rather than changing the number from day to day. For example, if two rounds per day is a good number (34 minutes), then it's better to stay with that amount each and every day, not to do none on one day, but four on the next day.
Mahavatar Babaji is a great spiritual and divine being and above all, a saintly force beyond all human element. He is light, pure light, and forever radiant. It is said that he appears in the form of light and disappears in a flash. Babaji usually remains invisible most of the time and appears from time to time to mingle with his devotees and to bless them. Mahavathar Babaji, also known as Mahamuni Nagaraj, is a Himalayan saint. Also described as a deathless saint, Mahavathar Babaji guides his devotees and followers from a distance and is rarely seen.
Photographs of Babaji are not available and only a drawing of his appearance in a meditative position was made available in Swami Paramahansa Yogananda's "Autobiography of a Yogi". Pictures of his image in sitting position are available everywhere are reproductions and modifications of the original drawing that appeared in the “Autobiography of a Yogi” Thanks to Swami Paramahansa Yogananda for giving us an idea of his appearance and for making Babaji known to the common man.
Mahavathar Babaji was born in the year 203 A.D. near the sanctuary of Chidambaram. His contact with a group of highly advanced wandering sages contributed to his mastery of the advanced art of meditation and self realization besides being exposed to great saints like Agastyar at Courtrallam in South India and with Bogar in Ceylon, now Sri Lanka. He is said to have finally achieved the highest yogic realization at Badrinath near the Himalayan mountains. He is believed to be immortal and is only seen as a form of shining bright light materialising into a youthful human form to bless his devotees. At times, he appears in the form of dreams and on very rare occasions he appears in youthful physical form. Babaji is also known as "the deathless master". Babaji is a "mahaavathar" the world does not know much about. Please read Paramahansa Yogananda' "Autobiography of a Yogi" for a better understanding of the role he plays in our universe.
Mahavathar Babaji is always with us if we believe in his presence. Chant the mantra, "Om Kriya Babaji Namah Om" whenever you have time to think of the spiritual power beyond our comprehension.
Quotes from Paramahansa Yogananda's "Autobiography of a Yogi"
The northern Himalayan crags near Badrinarayan are still blessed by the living presence of Babaji, guru of Lahiri Mahasaya. The secluded master has retained his physical form for centuries, perhaps for millenniums".
"The Mahavatar is in constant communion with Christ; together they send out vibrations of redemption, and have planned the spiritual technique of salvation for this age. The work of these two fully-illumined masters—one with the body, and one without it—is to inspire the nations to forsake suicidal wars, race hatreds, religious sectarianism, and the boomerang-evils of materialism".
"Babaji has been chosen by God to remain in his body for the duration of this particular world cycle. Ages will come and go - still the deathless master beholding the drama of the centuries shaall be present on this stage terrestrial".
"Babaji can be seen or recognized by others only when he so desires. He is known to have appeared in many slightly different forms to various devotees-sometimes without beard and moustache, and sometimes with them. As his undecaying body requires no food, the master seldom eats".
"Babaji is not limited to a physical body or to this planet, but, at God's wish, is fulfilling a special mission for the earth."
"I shall never leave my physical body. It will always remain visible to at least a small number of people on this earth" - Babaji
"For Babaji, there is no relativity of past, present, future; from the beginning he has known all phases of his life. Accomodating himself to the limited understanding of men, he has played many acts of his divine life in the presence of one or more witnesses."
"Great prophets like Christ and Krishna come to earth for a specific and spectacular purpose; they depart as soon as it is accomplished. Other avatars, like Babaji, undertake work which is concerned more with the slow evolutionary progress of man during the centuries than with any one outstanding event of history. Such masters always veil themselves from the gross public gaze, and have the power to become invisible at will. For these reasons, and because they generally instruct their disciples to maintain silence about them, a number of towering spiritual figures remain world-unknown".
"An avatar lives in the omnipresent Spirit; for him there is no distance inverse to the square. Only one reason, therefore, can motivate Babaji in maintaining his physical form from century to century: the desire to furnish humanity with a concrete example of its own possibilities".
Autobiography of a Yogi (Original 1946 Edition)
by Paramhansa Yogananda
CHAPTER 33 Babaji, the Yogi-Christ of Modern India
The northern Himalayan crags near Badrinarayan are still blessed by the living presence of Babaji, guru of Lahiri Mahasaya. The secluded master has retained his physical form for centuries, perhaps for millenniums. The deathless Babaji is an avatara. This Sanskrit word means "descent"; its roots are ava, "down," and tri, "to pass." In the Hindu scriptures, avatara signifies the descent of Divinity into flesh.
"Babaji's spiritual state is beyond human comprehension," Sri Yukteswar explained to me. "The dwarfed vision of men cannot pierce to his transcendental star. One attempts in vain even to picture the avatar's attainment. It is inconceivable."
The Upanishads have minutely classified every stage of spiritual advancement. A siddha ("perfected being") has progressed from the state of a jivanmukta ("freed while living") to that of a paramukta ("supremely free"-full power over death); the latter has completely escaped from the mayic thralldom and its reincarnational round. The paramukta therefore seldom returns to a physical body; if he does, he is an avatar, a divinely appointed medium of supernal blessings on the world.
An avatar is unsubject to the universal economy; his pure body, visible as a light image, is free from any debt to nature. The casual gaze may see nothing extraordinary in an avatar's form but it casts no shadow nor makes any footprint on the ground. These are outward symbolic proofs of an inward lack of darkness and material bondage. Such a God-man alone knows the Truth behind the relativities of life and death. Omar Khayyam, so grossly misunderstood, sang of this liberated man in his immortal scripture, the Rubaiyat:
"Ah, Moon of my Delight who know'st no wane, The Moon of Heav'n is rising once again; How oft hereafter rising shall she look Through this same Garden after me-in vain!"
The "Moon of Delight" is God, eternal Polaris, anachronous never. The "Moon of Heav'n" is the outward cosmos, fettered to the law of periodic recurrence. Its chains had been dissolved forever by the Persian seer through his self-realization. "How oft hereafter rising shall she look . . . after me-in vain!" What frustration of search by a frantic universe for an absolute omission!
Christ expressed his freedom in another way: "And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest. And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head."1
Spacious with omnipresence, could Christ indeed be followed except in the overarching Spirit?
Krishna, Rama, Buddha, and Patanjali were among the ancient Indian avatars. A considerable poetic literature in Tamil has grown up around Agastya, a South Indian avatar. He worked many miracles during the centuries preceding and following the Christian era, and is credited with retaining his physical form even to this day.
Babaji's mission in India has been to assist prophets in carrying out their special dispensations. He thus qualifies for the scriptural classification of Mahavatar (Great Avatar). He has stated that he gave yoga initiation to Shankara, ancient founder of the Swami Order, and to Kabir, famous medieval saint. His chief nineteenth-century disciple was, as we know, Lahiri Mahasaya, revivalist of the lost Kriya art.
The Mahavatar is in constant communion with Christ; together they send out vibrations of redemption, and have planned the spiritual technique of salvation for this age. The work of these two fully-illumined masters-one with the body, and one without it-is to inspire the nations to forsake suicidal wars, race hatreds, religious sectarianism, and the boomerang-evils of materialism. Babaji is well aware of the trend of modern times, especially of the influence and complexities of Western civilization, and realizes the necessity of spreading the self-liberations of yoga equally in the West and in the East.
That there is no historical reference to Babaji need not surprise us. The great guru has never openly appeared in any century; the misinterpreting glare of publicity has no place in his millennial plans. Like the Creator, the sole but silent Power, Babaji works in a humble obscurity.
Great prophets like Christ and Krishna come to earth for a specific and spectacular purpose; they depart as soon as it is accomplished. Other avatars, like Babaji, undertake work which is concerned more with the slow evolutionary progress of man during the centuries than with any one outstanding event of history. Such masters always veil themselves from the gross public gaze, and have the power to become invisible at will. For these reasons, and because they generally instruct their disciples to maintain silence about them, a number of towering spiritual figures remain world-unknown. I give in these pages on Babaji merely a hint of his life-only a few facts which he deems it fit and helpful to be publicly imparted.
No limiting facts about Babaji's family or birthplace, dear to the annalist's heart, have ever been discovered. His speech is generally in Hindi, but he converses easily in any language. He has adopted the simple name of Babaji (revered father); other titles of respect given him by Lahiri Mahasaya's disciples are Mahamuni Babaji Maharaj (supreme ecstatic saint), Maha Yogi (greatest of yogis), Trambak Baba and Shiva Baba (titles of avatars of Shiva). Does it matter that we know not the patronymic of an earth-released master?
"Whenever anyone utters with reverence the name of Babaji," Lahiri Mahasaya said, "that devotee attracts an instant spiritual blessing."
The deathless guru bears no marks of age on his body; he appears to be no more than a youth of twenty-five. Fair-skinned, of medium build and height, Babaji's beautiful, strong body radiates a perceptible glow. His eyes are dark, calm, and tender; his long, lustrous hair is copper-colored. A very strange fact is that Babaji bears an extraordinarily exact resemblance to his disciple Lahiri Mahasaya. The similarity is so striking that, in his later years, Lahiri Mahasaya might have passed as the father of the youthful-looking Babaji.
Swami Kebalananda, my saintly Sanskrit tutor, spent some time with Babaji in the Himalayas.
"The peerless master moves with his group from place to place in the mountains," Kebalananda told me. "His small band contains two highly advanced American disciples. After Babaji has been in one locality for some time, he says: 'Dera danda uthao.' ('Let us lift our camp and staff.') He carries a symbolic danda (bamboo staff). His words are the signal for moving with his group instantaneously to another place. He does not always employ this method of astral travel; sometimes he goes on foot from peak to peak.
"Babaji can be seen or recognized by others only when he so desires. He is known to have appeared in many slightly different forms to various devotees-sometimes without beard and moustache, and sometimes with them. As his undecaying body requires no food, the master seldom eats. As a social courtesy to visiting disciples, he occasionally accepts fruits, or rice cooked in milk and clarified butter.
"Two amazing incidents of Babaji's life are known to me," Kebalananda went on. "His disciples were sitting one night around a huge fire which was blazing for a sacred Vedic ceremony. The master suddenly seized a burning log and lightly struck the bare shoulder of a chela who was close to the fire.
"'Sir, how cruel!' Lahiri Mahasaya, who was present, made this remonstrance.
"'Would you rather have seen him burned to ashes before your eyes, according to the decree of his past karma?'
"With these words Babaji placed his healing hand on the chela's disfigured shoulder. 'I have freed you tonight from painful death. The karmic law has been satisfied through your slight suffering by fire.'
"On another occasion Babaji's sacred circle was disturbed by the arrival of a stranger. He had climbed with astonishing skill to the nearly inaccessible ledge near the camp of the master.
"'Sir, you must be the great Babaji.' The man's face was lit with inexpressible reverence. 'For months I have pursued a ceaseless search for you among these forbidding crags. I implore you to accept me as a disciple.'
"When the great guru made no response, the man pointed to the rocky chasm at his feet.
"'If you refuse me, I will jump from this mountain. Life has no further value if I cannot win your guidance to the Divine.'
"'Jump then,' Babaji said unemotionally. 'I cannot accept you in your present state of development.'
"The man immediately hurled himself over the cliff. Babaji instructed the shocked disciples to fetch the stranger's body. When they returned with the mangled form, the master placed his divine hand on the dead man. Lo! he opened his eyes and prostrated himself humbly before the omnipotent one.
"'You are now ready for discipleship.' Babaji beamed lovingly on his resurrected chela. 'You have courageously passed a difficult test. Death shall not touch you again; now you are one of our immortal flock.' Then he spoke his usual words of departure, 'Dera danda uthao'; the whole group vanished from the mountain."
An avatar lives in the omnipresent Spirit; for him there is no distance inverse to the square. Only one reason, therefore, can motivate Babaji in maintaining his physical form from century to century: the desire to furnish humanity with a concrete example of its own possibilities. Were man never vouchsafed a glimpse of Divinity in the flesh, he would remain oppressed by the heavy mayic delusion that he cannot transcend his mortality.
Jesus knew from the beginning the sequence of his life; he passed through each event not for himself, not from any karmic compulsion, but solely for the upliftment of reflective human beings. His four reporter-disciples-Matthew, Mark, Luke, and John-recorded the ineffable drama for the benefit of later generations.
For Babaji, also, there is no relativity of past, present, future; from the beginning he has known all phases of his life. Yet, accommodating himself to the limited understanding of men, he has played many acts of his divine life in the presence of one or more witnesses. Thus it came about that a disciple of Lahiri Mahasaya was present when Babaji deemed the time to be ripe for him to proclaim the possibility of bodily immortality. He uttered this promise before Ram Gopal Muzumdar, that it might finally become known for the inspiration of other seeking hearts. The great ones speak their words and participate in the seemingly natural course of events, solely for the good of man, even as Christ said: "Father . . . I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me."2
During my visit at Ranbajpur with Ram Gopal, "the sleepless saint,"3 he related the wondrous story of his first meeting with Babaji.
"I sometimes left my isolated cave to sit at Lahiri Mahasaya's feet in Benares," Ram Gopal told me. "One midnight as I was silently meditating in a group of his disciples, the master made a surprising request.
"'Ram Gopal,' he said, 'go at once to the Dasasamedh bathing ghat.'
"I soon reached the secluded spot. The night was bright with moonlight and the glittering stars. After I had sat in patient silence for awhile, my attention was drawn to a huge stone slab near my feet. It rose gradually, revealing an underground cave. As the stone remained balanced in some unknown manner, the draped form of a young and surpassingly lovely woman was levitated from the cave high into the air. Surrounded by a soft halo, she slowly descended in front of me and stood motionless, steeped in an inner state of ecstasy. She finally stirred, and spoke gently.
"'I am Mataji,4 the sister of Babaji. I have asked him and also Lahiri Mahasaya to come to my cave tonight to discuss a matter of great importance.'
"A nebulous light was rapidly floating over the Ganges; the strange luminescence was reflected in the opaque waters. It approached nearer and nearer until, with a blinding flash, it appeared by the side of Mataji and condensed itself instantly into the human form of Lahiri Mahasaya. He bowed humbly at the feet of the woman saint.
"Before I had recovered from my bewilderment, I was further wonder-struck to behold a circling mass of mystical light traveling in the sky. Descending swiftly, the flaming whirlpool neared our group and materialized itself into the body of a beautiful youth who, I understood at once, was Babaji. He looked like Lahiri Mahasaya, the only difference being that Babaji appeared much younger, and had long, bright hair.
"Lahiri Mahasaya, Mataji, and myself knelt at the guru's feet. An ethereal sensation of beatific glory thrilled every fiber of my being as I touched his divine flesh.
"'Blessed sister,' Babaji said, 'I am intending to shed my form and plunge into the Infinite Current.'
"'I have already glimpsed your plan, beloved master. I wanted to discuss it with you tonight. Why should you leave your body?' The glorious woman looked at him beseechingly.
"'What is the difference if I wear a visible or invisible wave on the ocean of my Spirit?'
"Mataji replied with a quaint flash of wit. 'Deathless guru, if it makes no difference, then please do not ever relinquish your form.'5
"'Be it so,' Babaji said solemnly. 'I will never leave my physical body. It will always remain visible to at least a small number of people on this earth. The Lord has spoken His own wish through your lips.'
"As I listened in awe to the conversation between these exalted beings, the great guru turned to me with a benign gesture.
"'Fear not, Ram Gopal,' he said, 'you are blessed to be a witness at the scene of this immortal promise.'
"As the sweet melody of Babaji's voice faded away, his form and that of Lahiri Mahasaya slowly levitated and moved backward over the Ganges. An aureole of dazzling light templed their bodies as they vanished into the night sky. Mataji's form floated to the cave and descended; the stone slab closed of itself, as if working on an invisible leverage.
"Infinitely inspired, I wended my way back to Lahiri Mahasaya's place. As I bowed before him in the early dawn, my guru smiled at me understandingly.
"'I am happy for you, Ram Gopal,' he said. 'The desire of meeting Babaji and Mataji, which you have often expressed to me, has found at last a sacred fulfillment.'
"My fellow disciples informed me that Lahiri Mahasaya had not moved from his dais since early the preceding evening.
"'He gave a wonderful discourse on immortality after you had left for the Dasasamedh ghat,' one of the chelas told me. For the first time I fully realized the truth in the scriptural verses which state that a man of self-realization can appear at different places in two or more bodies at the same time.
"Lahiri Mahasaya later explained to me many metaphysical points concerning the hidden divine plan for this earth," Ram Gopal concluded. "Babaji has been chosen by God to remain in his body for the duration of this particular world cycle. Ages shall come and go-still the deathless master,6 beholding the drama of the centuries, shall be present on this stage terrestrial."
