I am Harmony

"Breaking my trance-like condition, Shri Bhagwan asked, 'Baba, what do you want?' That sweet voice of Shri Bhagwan was indescribable. Saints like Shri Valmiki, Vaidvyas, and others, on such occasions, have thought silence the best speech. In His generous and compassionate presence, I became whole. He was as happy to call an orphan under His fearless protection as a nursing cow feels on seeing her weak and wobbly child! The beauty of His revered body, its fragrance, the delicacy of His skin and His gentleness were beyond not only my vision but my knowledge, also. Then, putting His hands on my head, He asked, 'Baba, what do you want?'

"Hearing these words from His lotus-like appearance, and at the sight of His holy feet, I felt in my heart as if a royal father, seeing his son's pitiful condition, was instantly ready to give away everything to relieve him; so also was Shri Bhagwan eager to help me by bestowing on me the boon of all worldly and supernatural powers. Shri Bhagwan, Sambasadashiva, Lord of the Three Worlds and of all living creatures, was bestowing on me the great boon of salvation!

"I was filled with ecstasy! To appear before His child like this! To grant my wish by His Grace! With delight and great happiness, keeping my hands pressed to His holy feet, in a low voice I said, 'Your blessings.' The compassionate Lord's eyes filled with tears; His strong heart melted. Putting both His holy hands again on my head, and saying, 'Baba, this way has been closed: He disappeared from my sight."45

It took some time for the overwhelmed Mahendra Baba to calm down. After a while, he unlatched his door and went out onto the verandah, looking everywhere in amazement and happiness, to see if he could see Lord Shiva again. The ashram priest came by and Mahendra Baba asked him to go and ask Shiromani to come to him, and to bring food from the shops in Sheetlakhet. Mahendra Baba stood confused as to whether what he had seen was a reality or a delusion.

"...There were a number of reasons for my doubt. First of all, I have a doubting nature; secondly, Maharaj was not dressed in a cap and kurta [the long shirt] when He appeared to me; a short length of cloth was wrapped around His waist, and half of it was tied lower down. The cloth was very bright and attractive. In a semi-conscious condition, thinking of Shri Prabhu's compassion and power, again and again I was overpowered with the joy of His Presence.

"Meanwhile, [Shiromani] arrived. The priest came a bit later with his purchases. I asked [Shiromani] what sort of clothes Shri Baba wore. In a grave voice, he explained that He had no special type of apparel. We sometimes made Him wear a kurta and cap, he said; sometimes a jacket and turban, and for a short time Shri Prabhu would accept whatever we gave. Generally, He had a dhoti [a long length of cloth], half of which was wrapped round the upper part of His body, and the rest around the lower part.

"As soon as I heard this, my doubts vanished. Then, pointing to the side of the room Shri Bhagwan had glanced at just before He left, I asked him, ' [Shiromani], was there ever a door on this side of the room?' [Shiromani] was greatly astonished at this question. Falling at my feet, he asked, 'Are you deluding me? Are you yourself Shri Haidakhan Wale Baba? He, also, did not have any fixed likeness! The All-powerful Lord, putting on all sorts of forms; He was in the habit of appearing in various forms; He was God!' Saying this, he started weeping.

"Now Shiromanji regained his composure and, holding me by the hand, took me into the room. He pointed out to me certain signs showing where a door-frame had been formerly, in the direction toward which Shri Maharaj had pointed. It was only a mark of where the door had been. I could not fully understand the significance of the door and so I re­quested [Shiromani] to explain it fully to me. He told me that Shri Maharaj's room had a door on that side, but one of the devotees had it blocked and opened another, for his own convenience. This was enough for me; I had been granted what I longed for, and my heart said that even if I died now, I had, by His great blessing, attained peace in this world.

"For the next five or six days there was no will to do anything. Then a strong desire arose that the world should hear the blessed and compassionate message of Lord Shiva. Only He could save humanity in these dark days in the world. I examined and searched my heart minutely to see whether there was any lurking desire hidden in my heart to achieve greatness or fame for myself, which sought to be gratified in this way. But it is useless to write more about that, for by the Lord's blessing, such a motive was not there, and is not now present. The prompting of this wish was for the good of humanity only, and especially for those who believed in me as their spiritual teacher, and wished to attain salvation through my help - though often then, and even now, I explain my inability to give them this aid. I explained to them that this is all Bhagwan's Lila [God's activity or 'play'] and I was a mere messenger of His. But I felt I should give to humanity this blessed message of the Lord. So be it!"46

After leaving Siddhashram, Mahendra Maharaj made a visit to Haidakhan - the first of many visits there. He spent about a week in the cave where 'Old Haidakhan Baba' used to sit. During the third or fourth night of his stay, he was awakened by a rattling sound, which was repeated two or three times. When he fell asleep again, the noise woke him again and he jumped up in alarm. He was amazed at his fright; he had slept in fearful forests and on mountains without such fear. Thinking that whatever God sent him was for his good, "not out of faith or fear, but just to pass the time"47 he started reciting prayers. He lost consciousness and in this state he composed prayers to Shri Munindra (one of the names of The Divine) through the power of divine Grace. Repeating the verses gave him great joy. But after saying them once, he started to forget them. He thought that if he had a pencil and a light he could have written them down. Then he thought that if they were inspired by God, God would not forget them but would bring them back to Mahendra Baba's memory in the morning, whereas if they were of his own making, there was no harm in forgetting them. So he went peacefully to sleep.

A teacher from the village used to pass by the cave and bring milk to Mahendra Baba. At 8 a.m., the teacher found Mahendra Baba still asleep and awakened him, saying, "I think you are an educated person; take this pencil and paper in case you wish to write something."

Before drinking the milk, Mahendra Baba sat on a stone near the river, in front of the cave, and, after saying a short prayer, he began writing the verses which had come to him in the night. "Ah! At that time each word of the invocations appeared as if illumined. With extreme joy I wrote down the mantric illuminated words with hands trembling with emotion; then, thanking God for His boundless grace and greatness, I drank the milk."48

Mahendra Maharaj stayed in the cave another three or four days and composed poetic invocations and prayers without any effort. Some gave teachings; others gave explanations of beautiful but difficult Sanskrit verses. The thought came to him that since childhood he had prayed that he did not want wealth, acclaim, beautiful women, or poetry, but here, by God's grace, he had acquired this poetic power which he was using with joy. He concluded this gift was an enticement, a test49 - and Mahendra Maharaj tore up all his own compositions, saving the divinely given one, and left Haidakhan.

Shri Manherlal K. Vora of Bombay states that soon after the experiences at Siddhashram and Haidakhan, Mahendra Baba came to the Vora home, still pondering his experiences, still wavering between faith and doubt. Mahendra Baba had Mr. Vora take him to Ramana Maharshi's ashram50 at Tam Vana Malali near Madras. There Mahendra Maharaj was reassured that Haidakhan Baba was great, and was a reality, and that he (Mahendra Baba) was in good hands.

Mahendra Baba wrote to many friends and acquaintances about his experiences; he began to teach and preach more urgently the Message of God; he assembled the Haidakhan Aarati (the sung worship service), writing parts of it himself and incorporating hymns from other traditional aaratis; he went to the several ashrams established by 'Old Haidakhan Baba' and repaired and maintained those which had decayed, and united the devotees 'Old Haidakhan Baba' had left with those who learned of Him through Mahendra Baba's efforts.

Some Experiences with Babaji

As you may remember, Mahendra Baba went to Vrindaban and its vicinity because of his great devotion to and love for Lord Krishna. One day he was bathing in the Ganges River and thinking of returning to Vrindaban after his bath.

"Reciting the mantra to my Guru whilst bathing, I prayed to the compassionate Lord, Shri Haidakhan:

"Prabhu [God] You are Ishwara, the Refuge of all creation, .the embodied Guardian and ever-existing, compassionate Lord. It has been said, 'O Lord, Your supremely effulgent Form is the complete form of God; O Changeless God, there is none to equal Thee in the universe.' Therefore, I pray for a vision of You at Vrindaban in the form of Shri Krishna.'

"I made this prayer and then forgot it. There is no doubt of the fact that Shri Prabhu, Manmunindra Shri Haidakhan Baba, and the Great Lover, the happy Lord Shyam of Vrindaban, are one and the same."51

Back in Vrindaban, one morning Mahendra Baba came upon a place associated with Krishna, where a play was being presented under a banyan tree, with Krishna playing His flute to Radha. Mahendra Baba remembered his desire to see Krishna and prayed to Him for a vision. Hardly had he completed the thought than he 'saw' the Yamuna River flowing near a banyan tree. Under the banyan tree, surrounded by growing wild flowers, stood Shri Krishna, as a beautiful young boy, smiling gently, looking at Mahendra Baba from the corners of His eyes, and playing His flute, softly and sweetly, like Pan. "I felt as if my sight - reaching up to glance at His eyes, found their brilliance so great that it forgot its natural function and became a fish, swimming in that ocean of love - became unconscious with joy." After quite some time, he 'awoke' from this vision and saw again the play going on under another banyan tree, with the same actors as before, the same audience; and Mahendra Baba became his old self again. But he was filled with wonder and joy and found himself repeating, "The Great Guru Shri Haidakhandi Himself is Krishna! It is Shri Krishna dressed in a gown and cap appearing as Shri Haidakhan Baba!"52

* * * * * * * *

The year 1957 was a year of great significance for Mahendra Maharaj and Shri Babaji's devotees. Mahendra Maharaj spent a good deal of time at the Kathgharia Ashram, about three miles from Haldwani - a place established by 'Old Haidakhan Baba,' in which He used to stay for fairly long periods of time. A statue (murti) of Shri Babaji was installed at the temple in this ashram on Sunday, February 24, 1957. Prior to the installation, a festival was held for four or five days, which was attended by thousands of people, many of them from distant places. Although neither devotees nor police made any effort to enforce discipline, there was no disorder - and no stealing; in fact, lost items - even items of jewelry - were returned to their owners.

On Saturday night, a large throng of people, including great sages and saints, learned men and philosophers, people from East and West, gathered to hear the Ramayana being read and to sing kirtan (religious songs) through the night prior to the installation on Sunday morning. Mahendra Baba, Vishnu Dutt and Giridhari Lal Mishra, and a tailor named Ram Chandra were locked in a room in the ashram with the murti, to provide space and time to make a kurta for the murti, and they were happily talking about Shri Babaji. At about eleven o'clock, at the height of the celebration, when the compound was filled with happiness, love and worship, some ladies sitting under the banyan tree, singing songs, saw a Divine Light. For a moment or two they did not understand its significance and were frightened. Then, as it moved here and there in human form, they understood it to be the vision of Shri Babaji for which they had been praying. Some of them ran to tell others and hundreds came running to see, amid a great clamor of rejoicing voices. A devotee ran to the room where Mahendra Maharaj and the others worked, and shouted, "Baba, Shri Haidakhan Baba has come!" Instantly, the four dropped their work and ran out and shared in this experience. After a few more minutes, the Light entered the room where the murti was and disappeared.

"This Light was about ten feet away from the gathering and Maharaj walked about there for some time along a straight line of about 125 feet, about two feet above the ground. Everyone saw it merely in the form of Light.

"The description of this Light is given in almost all religious books. Wherever there is a description of Him, it is always in the form of Light. In the great Vedic Gayatri Mantra, the word 'Bharg' has this significance. In the New Testament, the Light mentioned is in no way different from that written of in Hindu scriptures. In the Buddhist, Jain, Islamic - in fact, in all religions - there is this written reference to 'the Light.' But in such a collective form, during a sacrificial ceremony, for such a long time, walking about before all, showing His Glorious Image to all - such an event is almost unheard of in history."53

Some people reported that they saw, in the Light, the form of 'Old Haidakhan Baba,' clad in kurta (long shirt) and cap; Vishnu Dutt Shastriji says that he saw in the Light, which passed him at a distance of about ten feet, the young form of Shri Babaji. Shri Laxmi Narayan Mittal of Gwalior told me that the Light was so bright and pulsating that it was impossible to distinguish the features of the Form within the Light.

Later in the year 1957, Mahendra Maharaj wrote the book "Anupam Kripa," to share with others the experiences of Shri Babaji's Grace in the form of these appearances to him and others. The next year, Mahendra Baba wrote "Divya Kathamrit," which, like the Hindu Puranic texts, relates discussions among the gods, with guidance for humankind, and foretells the coming of Shri Babaji and activities which He would undertake.

In 1958, Mahendra Baba, who had been spending more and more time in Vrindaban, living with devotees on his visits there, persuaded his devotees to acquire property in Vrindaban to build an ashram. Devotees (mostly from Bombay) raised about 55,000 rupees and bought land and built the first rooms of the present ashram. Although Mahendra Baba had precise ideas for a fitting marble temple to Babaji on this site, it was not built in his lifetime. However, in 1958, when the first rooms were inaugurated, Mahendra Baba brought the murti of 'Old Haidakhan Baba' that was installed at Kathgharia in 1957, to this new ashram, where it remains today.

Mahendra Baba's Teachings

Mahendra Baba's teachings anticipated Shri Babaji's message in many respects; he communed deeply and often with Shri Babaji. He wrote of the essential unity of all of Creation and the necessity of harmony among all the elements of Creation. In a pamphlet entitled "Blessings and Precepts,"54 Mahendra Baba had this to say on these concepts:

"The human body and the infinite Brahman are similar in their creational structure. The materials for formation of both are the same. The resemblance is not in the physical body of the five elements only, but also in the subtle and causal bodies...

"If any part of the body is broken, one feels pain and consequential want. So also it is an indubitable fact that if there be any injury in any part of the universe, its effect - whether we know it or not - is sure to fall on the entire Brahman, in the natural course of events. [Italics mine.] Just as our affairs in our short lives are to some extent hereditary, in the same way actions in the vast universe are also determined and well organized. In the activity of our bodies, the cooperation of the sense organs is necessary; it is the same in the operation of the cosmos through the basic elements of Creation."55

Mahendra Baba wrote about the 'Jivatma' (the individual soul, or atma) and the 'Parmatma' (the universal Soul, or Brahman), noting that "the nature of both Jivatma and Parmatma is wholly identical. They are the manifested states of the same Being, just as the limited intelligence of childhood and the experience of old age are of the same person."

"Whether separately or unitedly - that is, individually or in association - a harmonious and genial cordiality is beneficial for all. If the literary man assigns to harmony a proper place in his realm; the administrator and politician conform to a harmonious way of thinking; the religious preceptor - keeping in view one truth in all religions - on seeing the same ideal in the infinite number of practices, preaches a religion of harmony to mankind throughout the entire world; then, surely, all demoniac and evil propensities, like man­made worries, envy, and vindictiveness, will very soon be banished from our society.

"We should begin this harmonious practice of general usefulness in our homes. We should regard all members of our family as parts of our body. We should entertain the same pure feeling of affinity toward our families as we have toward the organs of our bodies. Just as our pleasure and pain affect our minds and we feel worried and uneasy under those circumstances, we should be moved similarly in their weal and woe.

"From this stage, we shall learn to do service to the whole universal brotherhood. Mean selfishness has kept us dissociated from the universal fraternity: in reality, we are children of the same parents. Our wants are the same; we are inhabitants of the same earth; and the same God is the object of worship by us all."56 [Italics mine.]

Mahendra Maharaj, following Lord Shiva's counsel, urged people to follow the path of Truth, Simplicity and Love (Satya, Saralta, and Prem). Mahendra Baba described Truth as "Whatever the mind thinks, the voice should tell and the organs should do." In "Blessings and Precepts," he stated it this way:

"In all the religious books of the world, Truth has been given the highest veneration for the reason that there is most excellent harmony in it. Whatever the mind thinks, the eye should see the same, the ear should hear the same, speech should speak the same; in other words, perfect harmony and cooperation are necessary in mind, speech and action. That all these should remain in their proper place as complementary to each other is conducive to good."

Leading a simple, natural life develops the 'simplicity' that is helpful to walking this Path. To be 'simple', in this context, requires a clear conscience and detachment toward (not rejection of) the materialistic world. The practice of Truth, as defined above, helps in the development of Simplicity. Greed and lust and resultant anger, hostility, sorrow, and the strengthening of feelings of separateness are not compatible with Simplicity. To lead a simple life, one should consider practicing voluntary poverty. This is not a directive to renounce activity or wealth (which often comes to those who practice Truth, Simplicity and Love), but a standard against which to consider one's personal demands or one's criteria for personal "needs" in life.

Love is the basis of devotion. According to the Hindu scriptures, physical or sexual love does not lead beyond itself; but when the same love, or passionate desire, is directed toward God alone, it becomes devotion.

Mahendra Baba taught that will power supports Truth; physical power is involved in the control of Simplicity; the power of the heart controls Love and devotion. By practicing Truth, Simplicity and Love, one can gain control over mind, body and the feelings of the heart. By the harmonious use of these 'controls' and by practicing tolerance and the remembrance of God's name, one can reach God. Walking this Path leads to a happy, useful, and contented life in the material world in which we live, based on realization of what life is all about.57

Vishnu Dutt and Giridhari Lal Mishra

Vishnu Dutt Mishra -"Shastriji"

Vishnu Dutt Mishra and Giridhari Lal Mishra were two brothers from the present Indian state of Rajasthan. Their father and father's fathers before them were the raj gurus (gurus of the kings) of the Alwar state, and Vishnu Dutt has also held this title. Vishnu Dutt is a "shastri" - a scholar with an "acharya" degree in Sanskrit from Benares University (the equivalent of a Ph. D.) - who taught Hindi and Sanskrit in the secondary school at Rajgarh, District Alwar, in Rajasthan. His younger brother, Giridhari Lal, was a highly respected judge in the Rajasthan Judicial Service.

In 1951 or 1952, when Vishnu Dutt was about 43 and Giridhari Lal was about 37 years old, and when Giridhari Lal was performing his duties and living in Bandikui (not far from Rajgarh), Mahendra Baba visited Bandikui. Giridhari Lal met Mahendra Baba during that visit. On the same day, Vishnu Dutt felt called to go to Bandikui and he also met Mahendra Baba, through Giridhari Lal, at the railroad station, as Mahendra Baba was leaving Bandikui. As the train was about to move, Mahendra Baba told Vishnu Dutt that when the two brothers lived in the same town, he would come to them. After about one month, Giridhari Lal was transferred from Bandikui to Rajgarh, and Mahendra Baba started visiting them frequently.

Vishnu Dutt (known as "Shastriji") had a remarkable memory for the scriptures, in both Sanskrit and Hindi, and could recite long passages from memory. Mahendra Maharaj used to ask Shastriji to recite various scriptures to him. One day, in 1954, Mahendra Baba remarked, "You recite so well; why can't you write some literature?"

The next day, Mahendra Baba had Giridhari Lal take him to a place outside of Rajgarh for his bath. When Shastriji, at home, took his bath, as he poured the first pitcher of water, an original sloka (a religious verse of praise) came into his mind, and he spoke it as he bathed. He wrote it down and when Mahendra Baba returned, Shastriji showed him the sloka. Mahendra Baba was delighted and said that a gift of 10,000 rupees could not make him so happy. He told Shastriji the sloka - and the ability to compose it - was the blessing of the Divine Mother and that he now had Her full blessings.

The next day, when Shastriji went to school, in a free period he started writing slokas - and they flowed easily, almost automatically. When he showed them to Mahendra Maharaj that evening, Mahendra Maharaj was so excited that he literally jumped for joy, and then put his hand on Shastriji's head in blessing. Ever since this time, Shastriji has been able to compose easily whatever he wishes. He had never written anything for publication before, nor had any thought of doing so.

The following day Mahendra Maharaj left for Vrindaban. As he was sitting in the bus, he blessed Shastriji again and assured him that he could write whatever he wanted. This started Shastriji on his first book, "Sadguru Stuti Kusmanjali," a book of prayers to and verses about Shri Babaji. The whole book was written in seven or eight days. It was written in Sanskrit verse and translated into Hindi, also in verse form. When it was completed, Giridhari Lal read it and became very excited, asking how such an excellent book could be written in such a short time. He insisted that he and Shastriji take the manuscript to Mahendra Maharaj, so they went to Vrindaban the next day.

They found Mahendra Maharaj sitting by a small pond, in meditation. They sat down before him and after two or three minutes he opened his eyes. Immediately, he asked what they had brought, and Shastriji handed the manuscript to Mahendra Baba. Mahendra Baba had Shastriji read the book to him as they sat there. Shastriji read until about 3 p.m., when Mahendra Baba interrupted and apologized for not having given them tea, even yet, but this day was closing day for shops in this part of Vrindaban and what could he do? "Well," he said, "you go on reciting and we'll see about food later." Shastriji continued to read. About twenty minutes later, a young girl, carrying a tray of sweets and tea, came up and put the tray before them and went away.