Om Namah Shivaya

Lord Trayambakeshwar, the jyotirlinga near Nasik, is the ishta devata of Swamiji. On 8th
September 1989, the birthday of Sri Swami Sivananda Saraswati, while performing the
chaaturmaas-vrat in a small cow-shed near the temple, Swamiji received a mandate from
his ishta devata, in which his sadhana and the place where he must perform it were clearly
revealed to him.
At first we were surprised when he spoke of Deoghar. After all there were so many
spiritually awe-inspiring places which he had been offered during his year-long tirth yatra
that were conducive to sadhana. Why not the beautiful cave on the banks of the Ganga at
Gangotri, or the secluded stone gupha at Mount Abu, where it is said that Lord Dattatreya
himself performed tapasya, or even the kutiya at Kedarnath?
Now, after a year in which we have seen the unfoldment of a Paramahamsa, it is easy to
understand why this place was chosen for him. Deoghar is ideal in many ways for Swamiji.
Climatically it is very suitable for sadhana. The torturous summer which is so familiar to
Bihar is unknown here. Even on the hottest day the breeze is cool, while in the month of
October, which is steaming hot elsewhere, there is a pleasant chill in the air.
Deoghar was once a vast forest. Its only inhabitants were tribal race known as Santhals,
and the entire district was called Santhal Parganas. In 1983 it was declared as an
independent district. The land is undulating and surrounded by hills. Gradually the Santhals
began clearing the jungles for the cultivation of crops, and later Bengalies came in large
numbers to settle here, acquiring land from the Santhals at throwaway prices. It is said that
during the 2nd World War, Marwaries too came here from Calcutta and built vast mansions
to keep their jewels and money safe in underground vaults. These houses still exist
although in a dilapidated condition.
Historically Deoghar, which is also known as Baidyanath Dham, finds mention in the Shiva
Purana which dates it back to the Treta Yuga, the era of Lord Ram and Ravana. More recent
history dates its development to two hundred years ago when the British first came here.
There are several towns named after the British commissioners who were deputed here, and
their aristocratic bungalows still remain. The British liked this place. Here they could find
respite from the terrible heat of Bihar, and moreover there was ample opportunity for them
to indulge in the sport of hunting. It is said that tigers, leopards, elephants and boars
roamed freely in the dense jungles of Deoghar.
Geographically Deoghar is located in south east Bihar. Although only 140 kms. from Munger
there is a world of difference between the two places. Its people are milder and the riots
and clashes for which Munger has become so famous are totally absent here. The
population consists mainly of Pandas (priests), Santhals and Bengalies. The Pandas were
brought here from Mithila by the royal family of Giddhaur (Bihar) to conduct the pooja for
Lord Siva.
The central figure around which everything revolves here is of course Baba Baidyanath, the
jyotirlinga of Shiva. Carved out of a single rock, its magnificence and power draw lakhs of
people to Deoghar for worship. The temple is open to all, no matter to which caste, creed or

religion they belong. Foreigners are not stopped from entering, as they are in some other
tirthas.
A curious fact is that, unlike other jyotirlingas, here the black stone slab which forms the
jyotirlinga is slightly depressed and the actual linga is absent. The current story is that due
to the rubbing of the stone by devotees during worship, the linga has become concave, but
the ancient story is that, when Ravana was unable to lift the linga off the ground he
rammed his fist into it in anger and frustration, causing a depression in the stone.
There has been some controversy as to whether or not Baba Baidyanath at Deoghar is one
of the twelve jyotirlingas mentioned in the Puranas. Some claim that the linga at Baidyanath
in Parli, Gujrat is the actual one. Of course, there has been no research done on this matter.
However, the Siva Purana in its description of the twelve jyotirlingas describes it as
"Baidyanatham Chittabhoomau''. In other words, Baidyanath is the burial ground or
smashan bhoomi of Lord Shiva.
It is no coincidence that Deoghar too is known as the smashan bhoomi of Lord Siva. Legend
has it that here he danced his cosmic dance, after which he was named Nataraja. It is
believed that even now ash comes out from the land surrounding the mandir, and even
bones are found. Swamiji, himself, during his tirth yatra of the twelve jyotirlingas,
performed worship here. Moreover, one visit to the temple is sufficient to convince anyone
that this seat of Lord Shiva is a powerhouse of energy. Narad Muni in his description of
Baidyanath Dham to Hanuman describes it as the only place where Lord Shiva grants boons
to each and every person whether deserving or undeserving, sinner or saint.
This is also evident from the fact that lakhs and crores of devotees throng here throughout
the year. These devotees include kings, emperors, officials, rich as well as destitute. Even
religious saints and sadhus come here in large number. At one time it was the base of
siddhas, nagas, tantrics and aghoras who practised sadhana here in large numbers.
Nowadays their presence has reduced greatly, perhaps due to the fact that those sects have
degenerated a great deal, for it is a strong belief that a fake sadhu, or one who practises
sadhana for the wrong reasons, will be driven out for some reason or other by the power of
Baba Baidyanath. Belief in his omnipresence is so strong amongst the people and omnipresent He is! Even in daily life, casually walking the streets, you cannot ignore the
rays of divinity emanating from the temple precincts.
There is a curious, if somewhat funny story about the origin of Baba Baidyanath. Ravana,
the famed Rakshasa king of the Ramayana, who also happened to be a great scholar and
accomplished yogi, receives the credit for creating the place. The story is that Ravana was
returning to Lanka from Mount Kailash where he had acquired a boon from Shiva after
performing austere tapasya for a long period. The boon he received was a jyotirlinga which
he was taking back to install at Lanka so that Lord Shiva, his ishta devata, would be
eternally present there. However, Lord Shiva placed one condition on Ravana before he
gave the linga. He instructed him that this linga should never be put down on the ground en
route to Lanka, or else it would not be possible to remove it again. To this Ravana agreed
and set off on his journey.
Now all the devas including Lord Vishnu became apprehensive about Ravana acquiring such
a great power in Lanka such as the jyotirlinga of Shiva. They therefore connived to prevent

him in some way or other. Varuna entered his body, on account of which Ravana felt an
extreme urge to urinate. So, he stopped and seeing a young brahmin standing nearby, he
gave the boy the linga to hold, instructing him not to put it down until he returned. Ravana
took a long time and the boy, who they say was Lord Vishnu himself, put the linga down
whereupon it sank into the ground. On his return Ravana found to his dismay, that no
matter how hard he tried, the stone would not move an inch. So it stayed there, and the
place where it all happened was Deoghar. This is why the place is also known as
Ravaneshwar Baidyanath. The spot where Ravan a came down to earth is identified with the
present Harlajori Mandir; the place where the lingam was deposited is now Deoghar, and
the lingam itself is known as Baidyanath.
The name 'Deoghar', which literally means 'home of the gods', is a modern name. In
Sanskrit works we find in its place Hardapitha, Ravanavana, Ketaki-vana, Haritaki-vana and
Vaidyanatha. The sanctity of Baidyanath is mentioned in several authentic works on
pilgrimages dating from the 12th to the 14th century A.D. Authentic portions of the Puranas
also refer to it, and as they are unquestionably anterior to the 10th century, Baidyanath
must have attained considerable celebrity even in their time.
Coming to more modern times, there is an interesting account of the pilgrimage to
Badyanath in the Khulasatu-e-tawarikh written between 1965 & 1699 A.D.
It runs : ''In the district of Monghyr on the skirts of the hill, there is a place named the
Jharkkand of Baijnath {Baidyanath) sacred to Mahadeva. Here a miraculous manifestation
puzzles those who behold only the outside of things. That is to say, in this temple there is a
peepal tree, of which nobody knows the origin. If any one of the attendants of the temple is
in need of money necessary for his expenses, he abstains from food and drink, sits under
the tree and offers prayers to Mahadeva for the fulfillment of his desire. After two or three
days the tree puts forth a leaf covered with lines in the Hindi character written by an
invisible pen and containing an order on a certain inhabitant of any part of the world for the
payment of a certain sum to the person who had prayed for it. Although his residence may
be five hundred leagues from Baidyanath, the names of that man and his children, wife,
father and grandfather, his quarter, country, home and other correct details about him are
known from the writing on the leaf . The high priest, writing agreeably to it on a separate
piece of paper gives it to that attendant of the temple. This is called the hundi {draft) of
Baijnath. The supplicant having taken this draft goes to the place named on it, according to
the directions contained in it. The man upon whom the cheque has been drawn pays the
money without attempting evasion or guile. A Brahman once brought a hundi of Baijnath to
the very writer of this book and he, knowing it to be a bringer of good fortune, paid the
money and satisfied the Brahman. More wonderful than this is a cave at this holy place. The
high priest enters into the cave once a year, on the day of Shiva-vrata and having brought
some earth out of it, gives a little to each of the ministers of the temple. Through the power
of the truly powerful this earth turns into gold in proportion to the degree of merit of each
man ("India of Aurangzeb" 1901, Jadunath Sarkar).
Swamiji first visited Deoghar in 1956 during his parivrajak life and then again in 1989
during his pilgrimage of the siddha tirthas. Of course, he has been here several times for
the programmes sponsored by Sri Anukool Chand Thakur's Satsang nagar and other
different organisations such as the Lion's Club and the Rotary Club. He describes Baba
Baidyanath as the civil court of Lord Siva where the devotee's prayer is heard and attended

to without any delay. He says that it is perhaps the most powerful place for encountering
divinity, if only you have eyes to see and the courage to withstand the experience.
Swamiji also says that this chitta bhoomi (cremation ground) is the seat of Lord Shiva as
aghora. Aghoras are a sect of sadhus to whom nothing is abominable. The word 'ghora'
literally means 'extreme' and 'aghora' means 'not extreme', implying that aghoris through
their sadhana go beyond the extremities of Nature such as 'good' and 'bad', 'dirty' and
'clean', day and night. Aghoris regard Shiva as their guru. They practise sadhana at the
burial ground and are not repulsed or disturbed by dead bodies, the eating of human flesh,
the drinking of human blood or that of any animal.
The true aghora has transcended the body and all other forms of matter. The only reality
which exists for him is pure consciousness. He exhibits pure vairagya and dispassion
towards all material things, and this is reflected externally in his lifestyle. Of course, to the
average onlooker an aghora would seem dreadfully bizarre, but he has no regard for the
opinion of others. Baidyanath Dham, the chita bhoomi of Shiva, is considered to be a very
important centre for aghora sadhana and many aghoris consider it a great accomplishment
to be able to perfect their sadhana there.
Another unique but little known fact about Deoghar is that, apart from being a Shiva
Sthan,it is also a very important Siddha Shakti Peeth. Some Puranas ascribe the advent of
Baidyanath Dham at Deoghar to the Satya Yuga, or the first Age of the world when Sati, the
consort of Shiva, immolated herself. 'It is said that when Lord Shiva was carrying the body
of his consort Sati who had immolated herself at the yagna of her father in defiance of his
disrespect to her husband, Lord Vishnu, seeing the uncontrollable grief and rage that
overcame Shiva, sent forth his sudarshan chakra to dismember her dead body. It was cut
into sixty-four pieces, and as Shiva roamed the length and breadth of the universe in wild
abandon, different parts of Sati's body fell in different places which became the sixty-four
peethas or important places for worship of Sakti. Her heart fell at Baidyanath Dham and this
is known as the Hridaya Peeth. It is on this very spot that the jyotir-linga was later
established. Thus both Shiva and Kali are eternally present here. Every day, first aarti and
pooja are offered to Devi and then the doors of Baba Baidyanath Mandir are opened.
One of the customs which has continued throughout the ages despite strong opposition is
the daily sacrifice of a young goat as an offering to the temple. There were many efforts
made to stop this practice, especially during the period when Vaishnavism and Buddhism
were a strong force, but the custom has survived. The matter was even brought before the
court, but it was settled in favour of the defendants, as they were able to substantiate their
arguments by quoting profusely from the shastras in favour of bali-pratha (living sacrifice).
Today the government, being responsible for the upkeep of the temple, pays for the cost of
a young goat to be sacrificed daily at the feet of Shiva and his consort Sakti.
Swamiji says that, apart from being the most important place for aghora sadhana,
Baidyanath Dham or Deoghar comes second only to Kamakhya for tantric sadhana. Tantric
sadhana does not only mean the sadhana of panch tattwa, as most people are inclined to
think. In fact, this aspect of Tantra has been greatly misinterpreted. There is a very famous
song to illustrate this. It is a story about a guru instructing his disciple. He says that the
first bhiksha the disciple should get for him is grain (which can also be translated as
mudra), but he (the disciple) should not go near a village or town, or even ask anyone to

give it to him. However, it should be brought in abundance. The second bhiksha the guru
asks the disciple to get is flesh, but he forbids him to go near any living being. Nor should
he bring anyone alive or dead, but he should bring a full bowl. The song continues in this
manner and at the end the guru tells the disciple that the meaning of his instructions is
highly esoteric and that he who can understand this illuminating couplet is indeed the wisest
disciple. Therefore, in order to understand and apply these sadhanas to oneself, one has to
go deep into its esoteric implications without being stalled by its gross interpretations.
Just as there is dakshina marg and vama marg in Tantra, there is also a third path known
as kaula marg, which can be said to be an amalgamation of dakshina and vama margas.
Kaula marg was widely practised in Mithila (Bihar) and Orissa in times gone by, and a
kaulachari is regarded as the 'real' tantric. In kaula marg, initiation is given within the kula
or family. The mother initiates the son and daughter; the daughter initiates her husband
and children. It is a highly esoteric practice which only a few now know and practise
correctly. In Deoghar there are many kaula-margis. Perhaps when the Maithila brahmins
were brought here for worship of the jyotirlinga they brought with them this knowledge or
vidya. The kaula-margis may be householders but they have a different lifestyle and
awareness being devoted to sadhana and self-realisation. Perhaps the most significant
feature of Baba Baidyanath Dham which deserves special mention is the annual Kanwariya
mela held in the month of Sravan (July). This is believed to be a highly auspicious time for
bathing the jyotirlinga with Ganga water, offering flowers and bel leaves, and praying to
Shiva. So ingrained is this belief that crores of devotees, rich and poor alike, walk barefoot
from Sultanganj, 104 kilometres away, carrying Ganga-jal in their earthen pots. The water
is collected from Sultanganj as it is the closest spot to Deoghar where the Ganga flows.
These people are known as Kanwariyas or the carriers of kanwar which are the earthen pots
strung on both sides of a bamboo pole. They are not permitted to place the kanwar on the
ground at any point on this journey from Sultanganj to Baba Baidyanath. This is perhaps
symbolic of Ravana's mistake in putting Shiva's Jyotirlinga on the ground. Mass
arrangements are made by the local authorities, resting places are erected and homeguards posted en route to provide any necessary assistance. Medical relief is also provided.
In fact, the whole place comes alive in the month of Sravan as the saffron-clad devotees
walk through the winding paths chanting 'Bol Bam!' all the way to their destination.
Deoghar too comes alive at this time. The whole place caters to these Kanwariyas who are
regarded as the guests of Shiva. No Kanwariya has returned disappointed or disillusioned in
his staunch faith of Baba Baidyanath. It is believed that the wish of each and every person
is fulfilled. Therefore, one must always be cautious when approaching this jyotirlinga. for in
your ignorance you may ask for what is not really intended for you.
There is also a special type of Kanwariya known as the 'Dak Bam'. He is the express train as
opposed to the others who are like the passenger trains stopping at each junction. He walks
non-stop and covers the entire distance in one stretch, resting only after he prostrates at
the feet of Lord Shiva. The champion to date is a girl of 18 years who completed the 104
kilometres journey in 12 hours only to attain moksha at the feet of Lord Shiva.
There are several spiritual places to visit in and around Deoghar, but one which deserves
special mention is Vasukinath, twenty-five kilometres to the east of Deogarh on the Dumka
road. About Vasukinath Swamiji says that, if Baidyanath is the civil court of Lord Shiva,

Vasukinath is the criminal court. He tells us of his disciple who had an incurable skin disease
which had become so rampant that the man had to remain inside a mosquito net twentyfour hours a day to prevent flies and insects from sitting on his infected and sore skin. All
medicines and doctors had failed. As a last resort he accompanied Swamiji to Vasukinath
with a vow that he would perform dharana there until he received the blessings of Shiva. He
stayed there for three nights sleeping on the floor outside the temple. On the third night in
a dream he saw the name of the medicine that would cure him, along with the doctor who
would prescribe it. He later recovered completely. The doctor also told him that he had
received many patients sent by Lord Vasukinath.
So many miracles of this sort have occurred at Vasukinath that, to recount them would be
well-nigh impossible. Here Lord Shiva is known as Nag Nath, the King of Serpents, which is
considered to be one of the most powerful aspects personified in him. As King of the
Serpents he represents one who has tamed the cosmic consciousness. Thereby he is
omnipotent, omnipresent and omniscient. These are the qualities attributed to God.
Devotees are known to crawl the full distance from Sultanganj to Vasukinath in obeisance to
Nag Nath. If you have seen this sight you will realise what a great tapasya it is to be able to
do that, more so because these are not. sadhus or tapasvis but ordinary householders who
do not have the basic training and discipline that is required to perform tapasya. They
simply do it out of shraddha and devotion.
The temple itself is austere and imposing, made more dramatic and inspiring by its solitary
surroundings. It is said in the Puranas that this territory was inhabited by rakshasas who
were continuously harassing other tribes in that region. At one stage these rakshasas
became so powerful that they even abducted the king of the chief tribe. The king who was a
bhakta of Lord Shiva, remembered him with so much devotion that Lord Shiva appeared
before him along with Parvati and granted him the Pasupat weapon which made him
invincible, thus enabling him to kill all the rakshasas.
Legend has it that this lingam was accidently discovered at this spot by a man known as
Vasuki who struck it while searching for herbs. As he hit the stone, blood emerged and
terror-stricken Vasuki prayed to Lord Shiva to pardon him for his mistake. Shiva not only
pardoned him but said that the place would thereafter be known, not as Nag Nath, but as
Vasukinath in acknowledgement of his devotion. Vasukinath is a very important place of
sadhana for tantrics. Many great tantric siddhas have lived there from time to time.
Other places of interest around Deoghar are:
Nandan Parvat - 2kms from Deoghar
Nawalakha Mandir - 11/2kms from Deoghar
Tapovan - 10kms from Deoghar
(It is believed that Rishi Valmiki performed austerities here)
Harlajori - 3kms from Deoghar
(On the road to Rikhia)
Trikutachal Parvat - 11kms from Deoghar
(Baba Baidyanath prefers the bel leaves offered from the trees at Trikutachal parvat.)
Mansarover- Situated near Sivaganga
Navdurga Mandir- 2kms from Deoghar
(in Bompas town)

Satsang Nagar - (Established in 1943 by Sri Anukool Ghand Thakur who preached the
universality of religions)
Pagala Baba Mandir - Pagala Baba, whose real name is Sri Ghandranath Chakravarti, has
taken a vrat (vow) to do Hari Naam smaran for 108 years.
Ramakrishna Vidyapeeth - A renowned international institution providing ideal education on
the lines of gurukul system.
On arriving at Deoghar, if you happen to ask a cycle-rickshaw to reach you to Rikhia, he will
take you on a joyful 45 minute ride through little villages, vast fields, playing children,
grazing cows, chewing goats and bathing villagers. By car the journey takes 15 minutes.
The name 'Rikhia' is derived from the word 'Rishi' which means 'seer'. At one time this area
was dense forest. No-one dared to roam or loiter about. This attracted many rishis to the
place as they always preferred to remain in solitude to practise their sadhana. So Rikhia was
a place where rishis used to live.
Sri Aurobindo lived here before he set off for his mission in Pondicherry. Sri Rabindranath
Tagore had chosen this place for his university which was later founded at Bolpurand named
Shantiniketan. Mahatma Gandhi had an ashram here which was visited by all great Indian
leaders of the freedom movement. The Mukhia of Rikhia, Sri Taranath Mukherjee, now 98
years of age, has lived here since the age of 19, having abandoned the comforts of life in an
aristocratic family, in pursuit of his ideals and principles. He vividly paints for us the history
of Rikhia in the last 100 years. It is a strange coincidence, he tells us, that about 40-50
years ago a sannyasin by the name of Satyananda (whose guru was also Swami Sivananda
of Ramkrishna Math) came to live here in seclusion. He was a very accomplished and
dynamic sadhu but had renounced everything to practise his sadhana in this place.
Today Rikhia is a little hamlet containing many villages, including Pania Pagaar where the
sadhana sthal of Swamiji is situated. Swamiji had once said that when choosing a place to
live, a sadhu should have only one consideration in mind, and that is an abundance of
water. A roof above the head is not as important as a plentiful supply of water. The name is
therefore befitting. Pania Pagaar means 'plentiful water'.
At Pania Pagaar is the sadhana sthal of Swamiji which is known as the Sri Panch Dashnaami
Paramahansa Akhara. The Sri Panch are Brahma, Vishnu, Mahesh, Devi and Ganesh. These
five form the darbar of the Sri Panch and are the main protagonists of the Vedic tradition.
To them is attributed the function of everything in the universe, its creation, sustenance and
destruction. They are the poorna avatars (complete manifestations). The also have amsa
avatars (partial manifestations) which are their own creations, but their functions are
limited. The Sri Panch and their subsidiaries form the entire range of gods and goddesses of
the Vedic pantheon. They denote varying levels of consciousness.
In the Vedic and Tantric tradition it is a common practice to represent these deities in
symbolic form. Thus every god and goddess has its own particular symbol in the form of
mantra, yantra or mandala. To invoke a certain deity, meditation on its symbol is sufficient.
The Sri Panch of Paramahamsa Akhara are symbolised by a conch, which represents Vishnu,
a kalash (earthen pot) for Brahma, and a trident or trishul for Mahesh. Devi and Ganesh are
symbolised by their yantras. These form the Paramahamsa Akhara logo. The word
'Dashnaam' represents the order of sannyas which was founded by Adiguru

Shankaracharya. It includes ten sects of sannyasins, one of them is Saraswati to which

Swamiji belongs. The Saraswati's are devoted to vidya and learning.
The word 'Paramahamsa' represents the vidya imparted to Swamiji at the time of initiation
into sannyas. Swamiji applied this knowledge to himself in a practical manner soon after it
was imparted to him by his guru. Even then it seemed the most natural way of life to him,
but his guru Swami Sivananda had instructed him that he should first complete the mission
of propagating the science of yoga "...from door to door and from shore to shore", and
when that was accomplished he could return to the Paramahamsa way of life.
The word ' Akhara' represents an abode of sadhus. It is not a Sanskrit word. There is no
reference to this word in the chronicles of Adiguru Shankaracharya or even Lord Dattatreya
who were both greatly responsible for initiating large numbers of sannyasins and forming
them into different sects and orders. Swamiji says that it is perhaps a short form of 'alakh
bara' which means 'isolated or invisible house', denoting that sadhus stayed mostly in
isolated places. The word 'akhara' is also used for a place where wrestling and other
physical exercises are taught and practised. The nagas, who are a militant group of sadhus,
perhaps coined this word, for martial warfare is a part of their training, and the place where
they lived and practised this art was therefore known as akhara. Each and every naga
sadhu is accomplished in horse-riding, archery, wielding the spear or bhalla, and to uphold
and protect the cause of Dharma they are even known to use their trishuls as a lethal
weapon. It is believed that the trishul of a naga is a boon he has received from Shiva.
An Akhara is not an ashram. An ashram is a place of 'shram' or labour where a sannyasin
perfects his body, mind, emotions and spirit. It is open to anyone who has spirtitual
aspirations whether sannyasin or not. Devotees may come and live there from time to time
to imbibe a higher understanding of life. Here Yoga and other spiritual sciences are taught.
An akhara on the other hand is a place where a sannyasin who has perfected himself,
consolidates his learning and gives it the momentum to attain greater spiritual heights. In
order to achieve this end he prefers to remain in seclusion so that whatever vrat or vow he
has taken is not disturbed. It is for this reason that visitors are prohibited from staying at
the akhara. During the period of sadhana a sadhu does not give updesh (guidance), darshan
(physical presence), or even diksha (initiation), and therefore devotees become an obstacle
on his path of sadhana. Swamiji has always said that the only difficulty he faces in his
sadhana is the constant stream of visitors who wish to have his darshan. He has no problem
with the body, mind, emotions or spirit; they are all firmly set on the path of selfrealisation, but the frequent darshanarthis do pose a problem, as meeting them causes a
break in his sadhana.
Swamiji says, "I have nothing more to say to anyone and no further guidance to give. For
26 or more years I have lived with the people answering their questions and helping them
on the spiritual path. Now I withdraw my responsibility. Those who are receptive, they will
surely benefit from what I have told them, but those who are not, they will now have to find
their own way".
We cannot underestimate the truth of his words. For Swamiji has said it all. There is no
topic which he has not elucidated for us, and these are all available in his books. Now his
role is a more universal one. If we want to reach out to him, it should be through the

medium of the spirit and not through the body and the mind, which is just a gross
relationship. The true relationship between guru and disciple is one where the spirits
commune. Yet everyone clamours for physical darshan of the guru, not realising that the
real spiritual accomplishment is when the disciple can commune with the guru even if he is
not physically present. This is what we have to strive for, as this is the only abiding
relationship with guru.
For Swamiji, sadhana is a way of life which consumes his entire day. It is not restricted to
just a few hours when he sits down for his practices. Each and every aspect of life is taken
into account and altered or re-orientated to meet with the demands of his sadhana. For
most of us, sadhana means a few hours when we shut ourselves off from life and its
demands, to rejuvenate ourselves spiritually. It is something like sinning the whole week
long and then going for confession to absolve oneself from one's sins, and get ready for the
next week of sinning.
However, in truth that is not how it is. For sadhana one has to be resolute, strong,
courageous and disciplined. Every act and every event is viewed from the perspective of
one's sadhana and not as independent from it. Only then does sadhana transform itself into
realisation. After all, Swamiji's life has been one of great accomplishment throughout. He
has excelled in every field, as a disciple, as a guru, as an administrator, and as an adept of
Yoga and Tantra. There is no sadhana that he has not done. He has lived like a beggar and
also like a king. Lakshmi bestowed on him immense wealth, Saraswati bestowed on him
vidya, Kali bestowed on him cosmic awareness, and Durga bestowed on him immense
spiritual power. There was simply no need for him to abandon or renounce what he had
created and live here in Deoghar so austerely.
However, Swamiji says that when he left his home for sannyas the burning desire was for
self-realisation at the feet of his guru. It was not for amassing wealth, of which he already
had plenty, that he left his home, nor for building an ashram or making disciples and
attaining name and fame. He simply accomplished that as a duty and service to his guru.
There are obligations in the life of every individual which he has to fulfill. If he does not
perform they will catch up with him some day. These obligations which also apply to a a
sannyasin are known as Pitri-Rin (obligations to ancestors), Dev-Rin (obligations to the
divine beings), and Guru-Rin (obligations to guru). Bihar School of Yoga was Swamiji's
fulfilment of his Guru-Rin.
A sannyasin essentially belongs to no-one. He has renounced everything to take sannyasa.
This renunciation is total. From the day he takes sannyas his entire being - the body, mind,
emotions and spirit are dedicated to guru and the Divine. They may use him as they will.
Just as an alert dog lies idle the whole day but immediately comes alive when he hears his
master's command, in the same way a sannyasin pursues activities but is always alert and
ready for the command. It may or may not come, but if and when it does, then the
sannyasin abandons everything that he has absorbed himself in, no matter how important it
may be.
This precisely explains the developments in Swamiji's life over the past years. He created
Bihar School of Yoga at the command of his guru and the guidance he received from his
ishta devata. When the next command came he abandoned what he had created to fulfil it.
Swamiji says "I am simply a servant; if another command comes, I will leave even this. It

does not matter. And none should mourn the loss of their guru. I even abandoned the
mantle of guru the day I left Munger. If you people want more guidance you may go to
Munger or search for some mahatma or sadhu. Do not come to me; I am a sadhak".
Moreover, he says, that if the Akhara were to function like an ashram where a sadhu gives
darshan and updesh to the devotees then he may as well have stayed in Munger. Life in an
akhara has to be different. It is an esoteric life, and therefore to experience it fully one has
to be internalised and constantly aware of atman. So it can be said that an ashram is a sort
of training ground for a sannyasin where he prepares himself physically, mentally,
emotionally and spiritually, while an akhara is the testing ground where the metal is tried,
checked and tested.
It is true that the akharas you may have visited are not of this kind. Most akharas function
more in the manner of mutts or institutions. One reason for this could be that often when
the mahatma of the akhara left his gaddi (seat) there was no other person of his calibre to
maintain the disciplines. There are several akharas in remote and inaccessible places, but
they are frequented by sadhus only for the period of their sadhana, and later they too
migrate to more populated areas.
Swamiji has in his own way revived this very important tradition of an akhara. For it is only
in seclusion that a yogi or mahatma attains spiritual heights. All our epics and shastras
mention rishis, munis, sadhus and mahatmas who had hermitages in dense forests or way
up in the hills. These hermitages were concealed or camouflaged by Nature, and kings and
emperors would accidentally discover them while out on a hunt. Most often the emperor
would enter the hermitage to pay obeisance to the mahatma. If the mahatma was in
samadhi he did not give his physical darshan, no matter how important the visitor may have
been. However, it was considered a great privilege to at least have darshan of the bhoomi
or earth on which the mahatma was performing his sadhana. That was the feeling, the
ground itself became sacred. It is the same feeling as when you enter a temple. You do not
physically 'see' God but you are able to feel His presence.
Swamiji remains outdoors throughout the year during summer and winter months. It is only
during the 4 months of chaaturmas (July to October) that he performs purascharana in his
thatched kutiya. At other times he remains near his dhuni which is called the Mahakal Chita
Dhuni, or else at the Vedi (altar) where he performs Panchagni Vidya. Swamiji laughingly
says that here he is an emperor with a different apartment for every season.
The essential sadhana which Swamiji does is akshar purascharan although the basis or
adhar may differ according to the season. For instance, in winter akshar purascharan is
performed through the medium of pranayama and in summer the medium is panchagni
sadhana, which is not known to us but which according to his passing remarks is based on
higher pranayama.
Akshar purascharan is the sadhana prescribed in the shastras for this Yuga. It is based on
the principle of nada, kala and bindu which according to Tantra are the basis and
substratum of this universe. Akshar purascharan, especially if performed by a siddha,
mahatma or tapasvi, purifies many levels of existence. During sadhana a Yogi does not exist
in this time and space. He travels into infinity and can influence and restructure different
realms unknown and unseen by the average person. This is why it is essential for a sadhu to

have attained a sattwic nature before he enters into such sadhana, so that positive
vibrations are felt. This purification can be felt at all levels, the physical, mental and
spiritual. "We can feel elevated and inspired positively as well as spiritually. So although a
tapasvi remains aloof from society, we cannot say that he does not contribute anything to
it. It may be a subtle contribution but it is an eternal one which will survive the ravages of
time.
Panchagni Vidya is the endurance of five fires. Swamiji performs it in an open-air Vedi. Four
dhunis are kindled with wood in obeisance to Agni devata and the fifth dhuni is Surya
devata. These external fires are symbolic of the five internal fires raging in man- kaama
(passion), krodha (anger), lobha (greed), mad (ego) and moha (attachment). Swamiji says
that he alone who can withstand these five internal fires is able to withstand the external
fires, or vice versa.
This vidya is referred to in the Katha Upanishad where it is described by Yama the Lord of
Death to the young Nachiketa. The rites and rituals of this vidya are gupt (secret) known
only to a few, as it gives insight and awareness into higher spiritual realms, bestowing
immortality on the yogi who practises it. It is intended only for those who have perfect
vairagya such as Nachiketa. Befittingly, Swami Sivananda in his epithet on Swamiji dated
26th July 1954, has likened him to Nachiketa:
Few would have such Vairagya at such a young age. Swami Satyanandji is full of the
nachiketa. element. Yet, any work that he takes up he will complete in a perfect manner. He
does the work of four people and yet never complains. He is a versatile genius and a linguist
too. Yet, he is humble and simple - an ideal sadhak and Nish Kama Sevak''
Parvati the wife of Shiva practised this vidya to attain union with Shiva. Thereby she is
depicted as the eternal consort of Siva. Lord Dattatreya, an avadhoot Paramahansa who is
venerated as an incarnation of Brahma, Vishnu and Mahesh, also performed Panchagni.
Sharada Devi the consort of Ramakrishna Paramahamsa is also known to have done this
sadhana.
It is said that when Parvati practised Panchagni, she remembered the Lord throughout,
chanting his name. Hot gusts of wind blew, huge trees fell down with the wind, but she was
lost in the remembrance of Shiva. The external disturbances did not imbalance her
awareness. In the same way, internally too, a strong wave of anger or passion, greed or
attachment can suddenly arise and totally imbalance a person who is not firmly rooted in
sadhana.
The Divinity in Nature can be strongly felt at the Akhara. The sun, moon, stars and most
importantly the seasons and the wind, play a very important role during Panchagni
sadhana. Therefore, according to certain scriptures this sadhana is only intended for one
who has the panch tattwas under their control. Rikhia is especially noted for its frequent
changes of weather, sometimes within the hour. In one day you can have darshan of all four
seasons, and the hurricanes here are enough to blow you off the ground. Therefore a Yogi
who practises Panchagni has first to make friends with Agni(Fire), Vayu (Air), Jal (Water),
Prithvi (Earth) and Akash (Ether).

Swamiji first arrived at Rikhia on 23rd September, 1989. It was a perfect day. Night and
day were in equal balance i.e., 12 hours of day and 12 hours of night, a phenomenon which
occurs only twice a year. His first anusthan commenced on 30th October, 1989 during
Ashwin Navaratri. The day before his anusthan began Swamiji called the few sannyasins
present at the Akhara to see the magnificent sight of a thick twelve-feet long geru-coloured
nag serpent which didparikram (circumambulation) of the entire property and disappeared
into a tree at the center of the Akhara. It is no coincidence that this event was revealed in a
dream before it occurred. As this was a highly auspicious sign, a murti of Swami Sivananda
and one of Adiguru Shankaracharya have been installed near this spot. During his tirth yatra
it was in Vasukinath that Pujya Swamiji had the darshan of Nag Nath coiled around his neck
saying, "Become a chakravarti!".
In Swamiji's own words:
"In Vasukinath
as I lay under a shady tree
I had a dream - vision
of a hooded serpent
coiled around my neck
and the clear instruction
'Become a Chakravarti! "
Soon after Swamiji arrived at Rikhia he lit a dhuni or fire and called it Mahakal Chita Dhuni.
It is fuelled by wood. In the Akhara there are two types of dhunis. They are known as tapa
dhuni and pooja dhuni. The tapa dhuni is lit with wood and burns all twenty-four hours of
the day in rain and in sunshine-It is the tapasya dhuni which consumes and purifies
everything. Swamiji even cooks his food at this dhuni.
The pooja dhuni on the other hand is lit with specially prepared goytha (cow-dung). This
dhuni is lit only during purascharan. It is smokeless and emits a subtle fragrance which is
very purifying. Goytha and wood are thus the food consumed by the Akhara and Swamiji
often calls himself the"Goytha Paramahamsa".
Amongst sadhus, lighting a dhuni is a very ancient tradition. It marks a very significant
stage in his life. The dhunis of great siddhas such as Gorakhnath, Lord Dattatreya and
others are known to have miraculous powers and they are preserved even till today. It is
believed that, due to its sanctity, the ash from a sadhu's dhuni is very potent. This is
understandable, because once a sadhu lights a dhuni, through his seva and nurturing he
gives it life. His entire day is spent in front of the dhuni and all his acts are performed with
Agni as sakshi.
In the Vedic and Tantric traditions Agni is always an important part of any ritual, be it
social, cultural, religious or spiritual. Even in marriages it is Agni who confers the title of
man and wife on the couple. When Sita had to prove her honour after being rescued from
Lanka, it was Agni that she had to pass through. Just as today all court proceedings are
commenced only after the witness swears before the Bhagavad Gita that he will speak
nothing but the truth, in earlier days people swore by Agni. It was sincerely believed that '
one cannot lie or do any misdeed before Agni.

A yogi lights a dhuni with this idea in mind, that the dhuni is sakshi to each and every
thought, word and deed of his. If these are not sattwic they will not be able to withstand the
test of Agni. In practice too this has become evident at the Akhara, because as soon as
Swamiji lit the Mahakal Chita Dhuni, all other aspects of the Akhara began to fall into shape
and take form.
The Akhara has its own unique set of instruments which are multi-purpose. They can be
used for pooja and worship, for self-protection, for cutting, cooling and eating as well as for
tending the dhuni. Some are just ornamental, others are used during sadhana or for
conferring spiritual power on others. They may or may not ever be used, but as per
tradition a sadhu must keep them in his possession and perform the ritual pooja of these
items. They include the bhalla (spear), dhanush-baan (bow and arrow), trishul (trident),
chimta (tongs), khappar (bowl), yoga-danda, vyaghra charam (leopard skin), mriga charam
(deerskin), shank (conch), damaru (small drum), nagara (big drum) and Parsuram's axe.
One should not underestimate these possessions of a yogi. In the Vedas we find references
to mantras used by Rishis to transfer power to a blade of kusha grass which transformed it
into a lethal weapon. A yogi can do this with his trishul, chimta and other instruments. One
knows of siddha nagas who can cause cancer to occur if they strike someone with their
trishul or yoga danda. Any item in the sadhu's possession can even bestow spiritual power
and material gain on others.
It is through satsang that these acquire the power of invincibility. The Srimad Bhagwat
elucidates that the shankh has become a venerated symbol only due to the fact that it is
forever in the satsang of Lord Vishnu. 'Satsang'' means 'association with the truth' and it is
perhaps the most important factor for spiritual transformation. It is through satsang that
our spiritual samskaras are nurtured and transformed. In the same way the possessions of
a sadhu are transformed through the satsang they receive.
In the Akhara it is the damaru and shankh which are used most often. The damaru
represents Shiva and the shankh is a symbol of Vishnu. Swamiji commences his sadhana
with the rattle of the damaru and the roar of the conch. At the sound of the damaru tamas
flees, and when the conch is blown sattwa awakens. The damaru is also used every morning
at 4 a.m. during the pooja of the Rudraksha tree, and the conch for the pooja of Tulsi Mai.
The ishta devi of the Akhara is Tulsi Mai. She is the benevolent force presiding over all the
lokas. Swamiji himself performs snaan (bath) and pooja of Tulsi Mai daily. The shastras
enumerate certain trees which are the natural abode of devatas. Each devata has a tree
which he is known to favour. These trees possess divine qualities. Just as modern biology
tells us of fruit-bearing and medicinal trees, the scriptures speak of a group of such trees
that can invoke the descent of devatas. These trees greatly enhance the purity of the
atmosphere, thus increasing the spiritual vibrations of the surroundings. The Akhara has
trees of only this quality and they are worshipped daily.
There is a touching story about Baal Krishna when he forbade his mother to perform yagna
in obeisance to Lord Indra. He asked, 'Why do you pray to Indra? He is not worthy of it. He
has a terrible temper and is vindictive too. If you annoy him he will cause famine and
destruction by obstructing the seasons. You should pray to the trees who without being
asked give you fruit to eat and wood to light your fire. You should pray to the earth or

bhoomi which gives you the soil to grow grain and food to eat, or the cows which give you
milk to drink. They are worthy of prayer'.
In Sanskrit, trees are known as 'vriksh' and are definitely worthy of veneration, for we
greatly depend on them. The ritual of invoking the divine in a tree is known as 'devata
avahan'. These trees then act as a protective force aiding the yogi in sadhana. After all, it is
not only the physical realm which a yogi has to encounter on the path of sadhana. There are
many deeper and higher realms on the psychic and causal levels. Negative forces exist even
in these realms and they are more difficult to counteract because their powers are
unlimited. When the yogi transcends this mind and soars high into infinity, he can easily
become a victim to these forces. It is then that the divine forces rush to his aid and help
him in his sadhana. The same principle applies during the worship of yantra and mandala
where the devatas position themselves in the outer protective covering or bhupura to
prevent any negative forces from jeopardising the sadhak's experience of the Divine.
Swamiji remains alone at the Akhara. His sole companions are two ferocious dogs. Dogs are
regarded as the vaahan or carriers of Bhairav Devata. Just as Garuda, the bird, is the
carrier of Vishnu, and Nandi the bull is the carrier of Shiva, dogs are the carriers of Bhairav
Nath. At all important Shiva temples you will find Bhairav Nath in the outer precincts. You
first have to pay obeisance to the security officer and then to Lord Shiva. These two security
officers of Swamiji are known as Bhola Nath and Bhairavi Nath. They remain around
Swamiji the whole day guarding him, his dhuni and mandap (raised platform). They object
strongly if anyone dares to enter that area. At the sound of his damaru and shankh they
know that he has commenced his sadhana, and after rushing to him for their customary
biscuits they position themselves near the vedi. They will eat from no-one else but Swamiji
and are on duty twenty-four hours of the day. They are beautiful and lovable too.
In alertness there is no other animal which can surpass the dog. He is duty-bound and loyal
too, but the most important lesson one may learn from them is their innocence. They are
totally devoid of raga and dwesha. They have one master. This is why Swamiji has often
said that a disciple should be like a dog; loyal, obedient and serving only one master.
Certainly they must have good karma to their credit to have been chosen for Swamiji's
service.
Here at the Akhara one has seen another important transition in the lifestyle of Swamiji. He
has given up the geru cloth and donned the 'kaupeeri' or loin cloth. This too is a very
important hall-mark in the life of a sadhu, for it denotes that vairagya and dispassion are an
inherent part of his being. In the shastras the person who dons a kaupeen and accepts a
begging bowl is verily Shiva himself. It is also said that a disciple who has the good fortune
to touch the kaupeen of his guru is thrice blessed, for it can give him instant liberation.
Swamiji says that there will come a stage when he will give up even the loin cloth.
Since he arrived at the Akhara Swamiji has never stepped out. He says, "Here I will live like
a Paramahamsa who has nothing to do with the world". A paramahamsa lives simply with
the minimum possible material comforts. His bed is the bare grass and his clothing his own
natural skin. He eats little, living on a frugal diet he prepares himself. He does not give
updesh, gyan or diksha, nor does he pose to be a great mahatma, but rather he lives away
from the glare of public life. This is justifiable in the sense that a Paramahamsa, or rather
one who has attained paramahamsa consciousness, attains divine qualities. However, these

siddhis are not meant to be flaunted and capitalised on by drawing large crowds. They are
meant rather for the fulfillment of spiritual goals.
There are four stages of sannyas: bahudak, kutichak, hansa, and paramahamsa. Bahudak
signifies the stage when a sannyasin lives as a disciple in service of the guru. After serving
the guru, when he enters parivrajak life, he is known as kutichak. Hamsa is the stage when
he interacts with the world, fulfilling the mission of his guru, yet remaining unspoiled by it,
in much the same way as a swan who remains in water but does not ever become wet.
Paramahamsa, the last stage, is the culmination of all that he has accomplished spiritually.
Paramahamsa no doubt is an order into which sannyasins are initiated, but more
importantly it is a state of consciousness. Every Paramahamsa you encounter may not have
attained that consciousness but he has at least taken a step in the right direction by being
initiated into the tradition. Of course, there have been many Paramahamsas who have
attained this state but they are few and far between. Most others only rigidly observe the
rules and codes of conduct of that tradition without ever attaining the paramahamsa
consciousness.
One who has attained that state goes beyond the boundaries of tradition. He is a liberated
being. Of course, he will never deny the importance of tradition because he is aware that a
traditionless society can lead to anarchy and disruption. This is true in sannyasa also. Today
self-styled sadhus are in abundance, but if we examine them closely we find that their goals
are more material than spiritual. Many even think of sannyasa as a career. This happens
when one makes a break from tradition. The sannyas tradition demands that one has to
undergo twelve years training under the guru's guidance, after which he wanders freely on
his own, applying to himself all that he has learnt as well as examining his strengths and
weaknesses. When he is firmly grounded in his dedication to spiritual life, he settles down in
one place and propagates the spiritual sciences that he has learnt and also perfected. This
service to society is rendered with nishkama bhav (without personal desire). When this task
is accomplished he retires into seclusion.
Many people have questioned the need for Swamiji to do all these sadhanas and live in
austerity when he has already proven his spiritual calibre. In answer Swamiji says that
apart from being the best way of life and one that he finds most fulfilling, he is also aware
that if he does not set this example, others after him will take the liberty of proclaiming
themselves Paramahamsas without ever having undergone the disciplines necessary for
attaining that state. It is out of his infinite compassion and grace that he is paving the
guidelines for sincere sannyasins to emulate in the future.
As per tradition, a Paramahamsa lives on bhiksba. He does not accept dakshina. There is a
subtle difference between the two. Dakshina is an offering which the devotee wants to offer
to a sadhu. It mayor may not be of use to him but he is obliged to accept it.
In bhiksha the sadhu demands from the devotee only what he requires, nothing more and
nothing less. This is known as the practice of aparigraha or non-possession of material
objects, and it is essential for a sadhu.
A Paramahamsa lives in a rapturous embrace with the Divine. His consciousness is very
refined. He is able to control it at will, and direct it to different places at one time. He
exhibits a balanced perception of the dualities of life such as pain and pleasure, good and

bad etc. Through all this he remains a sakshi (witness). Such a person attains immortality.
Such a soul attains immortality.
The great epic "Mahabharat" describes a Paramahamsa as an ascetic of the highest order
who has subdued his senses through abstract meditation. Abstract meditation is a very
difficult art to master. We are all familiar with the concept of meditation on a particular
symbol. Although seemingly difficult, it is far easier than meditation on an abstraction such
as a thought or an idea or the void. Meditation on anything that does not have form is
abstract meditation, and if you are not an adept at handling the mind as well as the entire
consciousness raging within you, then you will be lost to distraction.
Moreover, this form of dhyan is a very advanced stage of yoga as it is not possible to
accomplish if the senses have not been subdued. Subduing the senses does not mean
suppressing them. It is not possible to subdue the senses through suppression. This would
only lead to deformity in the human personality and behaviour. The senses are ruled by the
tattwa of fire. They are ignited even by the tiniest spark and they rage high within man. To
try to suppress fire is like playing with dynamite. Therefore, when they say that a
Paramahamsa has subdued his senses they do not mean that he has suppressed them.
Rather he has withstood that fire and transcended its effect on the body, mind, emotions
and spirit.
This is precisely why certain sadhanas such as smashan sadhana (sadhana practised at the
cremation ground), lata sadhana (sadhana practised with a young girl), aghora sadhana
(eating of flesh, blood, faeces) is prescribed for a yogi, so that he may gauge the extent to
which he has been able to master himself. These practices are not black magic or
debauchery. They may appear to be so but that is purely the outlook of an onlooker who
does not have the awareness to understand.
Imagine then what sort of awareness a Paramahamsa would have. In the "Patanjali Yoga
Sutras" it is mentioned that the mind rests on, or has for its support the panch-vrittis of
which some are painful and others not. When these five vrittis of the mind are negated the
mind is said to dissolve, but dissolution of mind is not the final goal, for with dissolution of
mind one loses awareness. In order to go a step further one has to maintain inner
awareness despite the dissolution of the mind. This is a great accomplishment, and a
Paramahamsa is known to have attained this state.
Etymologically 'Paramahamsa' means 'Supreme Swan'. In the shastras the swan is
allegorised as having the special ability to extract the true essence from all things. It is able
to separate the milk from a mixture of milk and water. A Paramahamsa is also known to
possess this quality. Moreover, the swan symbolises 'chetna' or 'refined awareness' which
knows all. Thus it is said that a Paramahamsa lives in supreme awareness. This is a very
exalted state, which for most of us is even difficult to conceive, let alone experience.
In all of us there is a mortal awareness that dies and an immortal awareness that is eternal.
This eternal awareness exhibits itself in varying degrees of refinement in all animate and
inanimate objects including human beings. In evolved souls it reveals itself as radiance and
light thereby creating an aura of divinity around them. It is this immortal awareness that
will determine your experiences after death. If you have not cared to awaken it during your
lifetime then after death, destiny prevails, but if it is awakened then you yourself can

determine your destiny in life and after death. That is why evolved souls such as yogis,
mahatmas and siddhas can guide us even after they have left their mortal frames.
Any acts that such persons perform will have a divine quality and purpose. This is because
the samskaras of such individuals are burnt and they live only to fulfil the Divine Will. They
can therefore reflect and radiate divinity. They may act human, they may look human, but
no matter what they do they will stand out as extraordinary beings. Rama was such a man.
So too was Krishna. We know very well that they walked on this earth as we do. They lived
the span of human life undergoing its joys and sorrows as we do, and yet they are revered
as God even today. This is because they exhibited that so-called 'radiance of divinity' in
their each and every act, which is responsible for the fact that even centuries later it is
believed that their birth on this earth had a divine purpose.
It is these divine incarnations and illumined beings who pave the way for the future
generations by setting an example for them. In difficult times we can draw inspiration from
them. Swamiji too has set an example that all of us can at least aspire for, even if we
cannot emulate him. From his early childhood he showed an extraordinary genius born out
of his immense vairagya. His accomplishments did not ever cause him to swerve from his
goal of attaining the beauties of sannyas and renunciation. He exhibited a natural tendency
to be familiar with and at ease in, any situation. When he directed The Bihar School of Yoga
it was with perfection and intuition, guiding thousands of souls all over the world in their
strive for perfection in life and beyond. Today, as an ascetic, far from the glitter and
glamour of gurudom, he shows the same elan and ease. It is not common to find a guru
who renounces his gaddi and names his successor in his own lifetime. In living memory we
cannot cite any example of this kind. Yet Swamiji has done it, for his goal is firmly set on
the divine path.