SHRI RAMA RAJYA

By VISHWAMITRA

In the past, when Bhagwan Vishnu Avatar came to Dharti, He came alone. But, this time Bhagwan Vishnu as Shri Rama Avatar came together with Lakshmi Mata as Shri Mata Sita, Bhagwan Brahma as Maharaja Bharata, Bhagwan Shiva as Rishi Purohit, Ganesha Deva as Rajkumar Lakshmana, Subramaynan Deva as Rajkumar Shatruguna, Prajapati Daksha Deva as Rishi

• Language: English
• Publisher: Vishwamitra
• Release date: May 31, 2017
• ISBN: 9780997209037

Book preview

Chapter_0

Prastavan (Preface)

I had always wondered why Vishnu Bhagwan came to Dharti as Shri Rama Avatar. Then why did He have to be in Banvas for fourteen years.

In the past, when Bhagwan Vishnu Avatar came to Dharti, He came alone. But, this time Bhagwan Vishnu as Shri Rama Avatar came together with Lakshmi Mata as Shri Mata Sita, Bhagwan Shiva as Maharaja Bharata, Ganesha Deva as Rajkumar Lakshmana, Subramaynan Deva as Rajkumar Shatruguna, Prajapati Daksha Deva as Rishi Vasishtha, Vayu Deva as Hanuman, Surya Deva as Maharaja Ravana, Sarsvati Devi as Maharani Kaushlya, Narad Muni as Maharani Kaykai and Dhatri Devi as Maharani Sumitra.

Answers to these and other issues have been revealed to my satisfaction when He visited us at Chitrakuta and then later during His Rajya.

I know in my heart that He is a Vishnu Avatar. He could just wave His hands and bring about a change. But He chose to work for certain changes and improvements just like any other Jiva. He came to teach us by examples. This also explains to me that one of the purpose of His Banvas for fourteen years was to travel around to recruit Rishis and Munis, who had taken Sanyas and who would be excellent starting Purohits for Sidhpuri.

I found out that Shri Rama was worried about the direction towards which Hindu Dharma is moving. I would group His concerns for Hindu Dharma into three areas.

1.Samavatta (Fragmentation): Too many leaders with no continuity of leadership.

2.Upadesh (Preaching): Conflicting and depressing leading to helplessness.

3.Aniyata Vrtti (Uncertain Income): No assurance of sum certain income for Upadeshi

He found Hindu Dharma to be highly fragmented with too many voices. He wanted Hindu Dharma to have an Ahama (critical mass) with a plan to have continuity of the leadership.

He wanted us to envision, design and develop a Srishti (organization) that would be a source of one voice for Hindu Dharma. It would provide an Ahama (critical mass) to Hindu Dharma and at the same time provide the continuity of the leadership.

He wanted Bharat and Hindu Dharam to get well organized to achieve Suraksha (security) and Sampad (prosperity) to a level that they would be in a position to help others to attain Sampad (prosperity) and Shanti (peace). And not forgetting the wellbeing of Parisara (environment) and other Brahma Bhavana (divine creations).

To achieve that goal of Ahama (critical mass) for Hindu Dharma, He, Mata Sita and Shri Lakshmana proposed to us at Chitrakuta in Dandaka Aranya (forest) a formation of Sidhpuri Srishti. This Srishti would be headed by Sapta Rishi Parishad (Seven Rishi Council) and one of them would be chosen to be the Maharishi or the Nayak (leader) of the Parishad.

Its Satsangi would commit a certain part of their annual income:

• To support operations of the Mandir (temples).

To assure Upadeshi and other staff serving Sidhpuri Srishti.

• To provide Sidhpuri Srishti capability to help Brahmi Bhavana.

To find and recruit right and qualified Upadeshi, they travelled around all Bharat during the period of Shri Rama Banvas. When the right candidates were found, they sent them to Chitrakuta.

They would be the first Upadeshi for the new Hindu Upadesh of Brahmi Srishti Vishwas, (faith in Divine Organization), Asha (hope), Pratap (courage), Karma (action) and other Guna that transform us from Agyani to Gyani, from Gyani to Karma Yogi, from Karma Yogi to Artha Yogi and from Artha Yogi to Dharma Yogi.

He urged us to use tools of Rajya Yogita (organization competency) to enable Hindu Jana to transform themselves from helpless children of Bhagwan to skilled adult children of Bhagwan. He assured us that just like our Matapitra (parents), Bhagwan cares more about our Bhavacca (present) and the Bhaavin (future) than about our Poorana (past).

He, Shri Mata Sita and Shri Lakshmana urged us to persevere in our efforts. They reminded us that we, all, are Deva Avatar, whose Deva Chitanishta has been turned off. And if left turned off, we tend to act like Rakshasa. Our on-going and continual efforts would be to teach Satsangi, as a group, to move away from the state of imperfection (Rakshasa Chitanishta) and move towards the state of perfection (Deva Chitanishta). And it is not an easy job. But it can be done.

He urged us that Jyotisha must not be used to plan our actions. We must be data, facts and Deva Swabhava driven.

Rajkumar Lakshmana and Shri Mata Sita laid out some Karana (principles) for Arthakriya Srishti (purpose driven organization) with strong managing and financing Guna (skills) to change mind-set of Hindu Jana to pray together at regular time, not for Moksha Svayam (personal salvation) but for the Moksha Anya (others), Samaj (society), Loka (country) and other Brahma Bhavana (divine creations). And back up these prayers with Dharma Karma as a Yugam (team).

Some of the key points that Shri Rama brought up to our attention to a need for this major change for Hindu Dharma can also be grouped into Tra Ksetra (three fields);

• Upadesh (preaching)

• Bhagwan Praathanaa Udeshya (purpose of prayers to god)

• A Kendriya Srishti (central organization) with Atisamaratha Vitta (very strong finances).

Upadesh (preaching)

Shri Rama said: Our past Rishis and Munis have preached us to be aware of Bhagwan and have Bhagwan Vishwas. They have made us into a group of Jana that we call Hindus. And I am proud of their work. But the Upadesh of the Adhunika Upadeshi (current preachers) is leading Hindu Jana in the wrong direction.

Current Upadesh of almost all these preachers of Hindu Dharma is causing Vimiti (way too many difference opinions) leading to Mudhata (confusion) within Hindu Jana. Many of Hindu Jana Adhunika (current Hindus) are riding on the success of their Poorvaka (ancestors).

But, all is not bad. We have Hindu Jana now who are Udyamasheela (hardworking), Manotr (inventive) and Jana Virodhana (risk takers). They are keeping up Loka Suraksha (security of the nation) and the Loka Arthavyavastha (economy of the nation). They are Uttama Nayak (excellent leaders), Shreshtha Adhikaran (best managers), Nishtavan Karmakari (loyal workers), Upakaraka (helpful), Avilambana (prompt), Vikramin (courageous) and they have Adhyavyas (perseverance) to solve problems they been assigned to solve. They have Swabhava Karomi (Can do mind-set).

However, Upadesh of our current Hindu Upadeshi is not Ashvasana (encouraging) and downright Chita Svinna (depressing). They preach that Vidhata (the lord of fate) has predetermined your Bhagya (fate).

• All that is happening to you is the result of your Karma done in Jivan Poorvatana (previous lives).

• Accept your Dukha Bhagya (fate of pain and sufferings). o You are paying for your Paup Poorana (past sins).

• And then they add that you will not finish paying for all your Paup (sins) in this Jivan (life).

You will be born again to pay for the balance of your Paup (sins).

• Only Moksha (salvation) for you is to pray and pray hard to Bhagwan to forgive your sins and get you out of this Chakra (cycle) of life and death.

• Everything in your life is a Mrgajala (mirage).

• Give up your pursuit of the worldly things and pleasures.

• These pursuits will lead you to nothing but Vishada (disappointments) and Dukha (pain).

Bhagwan Praathanaa Udeshya (purpose of prayers to god).

Their Upadesh on the Bhagwan Praathanaa Udeshya (purpose of prayer to god) is to be granted finished products like Anand (happiness), Anurag (love), Sampad (prosperity) Shanti (peace) and Moksha (salvation). And that should not be the purpose of prayers to Bhagwan.

Shri Rama believed strongly that Bhagwan Praathanaa has Samdhaana Bala (healing powers). And we need to access that power to navigate through life.

One of its purpose should be to seek tools or Gunas (traits) of Vishwas (trust), Dhairya (calmness), Asha (hope), Anurag (love), Mati Dharana (mental toughness) and Pratap (courage) to act as a Sangha Kulina (team member) of a Parishad (team). These Chitanishta (mind-sets) enable Jiva to meet Jivan Upahooti (challenges of life).

The second purpose should be to seek forgiveness for the mistakes we have made and continue to make. Ask for His guidance to move away from these paths of errors and do it right in the future. He is more concerned about our Bhaavin (future) than our Poorana (past).

The third purpose should be to express Dhanyavada (thankfulness) for what He has granted us. And a true expression of our thanks to Bhagwan would be to give our helping hand to those in need of some help

A Kendriya Srishti (central organization) with Atisamaratha Vitta (very strong finances).

Shri Rama felt that list of Kiyat Gyan (know-how) for the proposed Kendriya Srishti and its Satsangi is long but He went on to list a few:

• Srishti Matavat (purposeful organization).

Anushasana Karanamala (Chain of Command).

Karman-Bhara (Roles and responsibilities)

Niyoginah (empowerment)

Uttaradaayitva (accountability) to do it right, do it safely and do it on time with a minimum supervision.

Anarata Utkarsha Bhava (passion for continual innovation).

• Yoyata Vaikarya (change adaptability).

• Ullasita (perseverance).

• Danashilta (generosity).

• Khhiyama (forgiveness).

As an answer to an assertion that Hindu Dharma has survived so many years, so why do we need change now, Shri Rama felt that it is not a question of Avasthaana (survival); it is an issue of Avasthaana Gunavatta (quality of survival) and contribution to Brahma Bhavana (creation of god).

In His Drishti (wisdom), Bhagwan has created other Dharma (religions). And some of these Dharma are well organized and they have developed, with trial and error, well organized financial means and strong cash flows. With their Srishti and strong financial they are able to expand and make inroads into other Loka. Their inroads do not stop at Atma Kalyana.

Bhagwan in His Drishti (wisdom) has also given Jigeesha Svaabhavaka (desire to dominate and control) to all Jiva. So they enter other Loka to provide Atma Kalyana and with time they end up with Prabhavati Nishedha (dominant control). With that, they gain control of politics, economy and the land.

Shri Rama felt that we, as Hindus, need to develop our own Kendriya Srishti (central organization) with strong finances. We need to get an Ahama (critical mass) to survive and prosper in this Udaara Pratigyana Nigama (highly competitive market) which promises to lead Jiva to Atma Moksha (salvation of soul).

He said: Our differentiation from our current competition, which includes also our own Hindu Upadeshi, would be that:

• We are seeking Swarg like life on this Dharti and not for life here after.

Continual efforts to move from our imperfections to perfections.

• Their tool is Bhaya (fear) of misery and unending pain to the life here after.

• Our challenge or Upadesh to our Satsangi is awakening their Deva Swabhava here on this Dharti to make life Swarg like here on this Dharti.

• We would appeal to their emotions of Sadbhava (goodness) and Swagarva (personal pride) to do the right things.

Shri Rama explained currently we have no well defined Srishti (organization). We have to start some place. So, we will have to start with a small and dedicated group of Jana (people). We have to observe others. How they do it? Pick their good points. Adapt and create our own Samhati (systems) and Prakriya (processes) to lead Hindu Jiva to a life of Bhagwan Vishwas, Asha, Anurag, Pratap, Anand, Danashilta, Khhiyama and Dharma. And then build gradually on our small successes.

Shri Rama had gone on to explain that Shiva Deva who is responsible for Dharma (law and order) has been wrongly called by some as punisher or destroyer. In reality, He, in His role to maintain Dharma (law and order), is the designer and developer of right Samhati (systems) and Prakriya (processes) for things to happen right. When right systems and processes are not used we get wrong results; and Shiva Deva gets the blame and gets called as destroyer and some times as angry destroyer.

His staff helps His son, Shri Kartikeya Deva, with the design and development of Samhati (systems) and Prakriya (processes) that allow Brahmi Bhavana to flourish.

Coming back to Kendriya Srishti, Shri Rama had stressed: We would give an Upadesh of Bhagwan Vishwas that assures ever presence of Bhagwan Ashirvad (grace and blessings) and Bhagwan Daya (mercy).

• It would provide an Upadesh of Asha (hope), Anurag (love) and Anand (joy).

• It would not frighten its Satsangi with an Upadesh of Poorana Paup Nirvesha (payments for past sins).

• It would not glorify Durgati (poverty) and look down upon Dhanika (rich).

• It would accept Jana (people’s) Artha (finances) as they are.

• It would provide an Upadesh that continually reminds Satsangi that our Adhikar (rights) come from our Bhara (responsibilities). So, let us be aware of our Bhara (responsibilities).

In long term there is no Bhojana Mukta (free meal).

• Its Upadesh would be Shashvat Prayatna (continual attempts) to move its Satsangi from the Pravastha (state) of Agyani to Gyani, from Gyani to Karma Yogi, from Karma Yogi to Artha Yogi and from Artha Yogi to Dharma Yogi.

• This means, its Upadesh would be Anarata Prayatna (continual attempts) to move and change its Satsangi Swabhava from:

Avishwas (mistrust) to Vishwas (faith and trust).

Nirashabaddha (pessimistic) to Ashabaddha (optimistic).

Svayam (oneself) to Anya (others)

Ekjana (individual) to Sangha Kridaka (team player).

Vyavrtti (exclusion) to Samgraha (inclusion).

Dosha Pramukha (blame leader) to Jayashabdaa Pramukha (cheer leader).

Bhiruta (cowardice) to Pratap (courage).

Kapata (dishonesty) to Akapat (honesty).

Anastha (no confidence) to Astha (confidence).

Asanjit (loser) to Sanjit (winner).

Vilambah (procrastination) to Avilambah (promptness).

Vinaashaka (destroyers) to Metr (builders).

Upekshaa (indifference) to Anukanpa (compassion).

Aniha (apathy) to Karuna (empathy).

Lobh (greed) to Alobha (contentment).

Svaarthabuddhi (selfishness) to Atmadana (self sacrifice).

Adansheel (miserly) to Danasheel (generous)

Purobhagin (grudging) to Krtavedin (thankful).

Pratiyatana (revenge and retribution) to Khhiyama (forgiveness).

Svinna Chita (depressing) to Ashvasana (hopeful and encouraging).

Dvisha (hate) to Anurag (love).

Shoka (grief) to Anand (joy).

Ashanti (turmoil) to Shanti (peace).

• Its Upadesh would focus on this life and not on a life before or a life after.

• Its Upadesh would encourage looking beyond Svayam (oneself) and considering Anya (others) and other Brahma Bhavana (God’s Creation).

• Its Upadesh would be that Bhagwan is always with us .

Just like Matapitra (parents), He is our Shikshaka (teacher) and Jayashabdaa Pramukha (cheerleader).

Just like Matapitra (parents), He is there to give us a Hasta Sahaayatna (helping hand), if there be a need.

And just like Matapitra (parents) He wants us to grow up, learn from our Nitidosha (mistakes, misconducts).

He is telling us: Don’t be afraid. You can do it. I am with you.

He wants us to be Karma Yogi and learn to do our Dharma (duty and responsibilities).

• As Praudha (adults), with our past Nitidosha (misconducts) behind us, we ought to have learned our Parikshati (lessons) and not to be Apakva Praudha (immature adults).

• In addition to acquiring Karma Kala (works skills), He wants us to acquire Samsargavidya (social skills) so that we can take care of ourselves, our Shishujana (children), our Samaj (society) and Brahmi Bhavana (god’s creations).

• And as we grow and go past our Kishoravastha (adolescent), our roles change. Now, we are expected to take care of our Matapitra (parents) and our Santan (children).

And in a similar way, as we grow, He wants us to take care of His Bhavana (creation) also.

To this end, Shri Rama, Shri Mata Sita and Rajkumar Lakshmana have envisioned:

• A Kendriya Hindu Srishti started by Jana with Atimun (passion) for Dharma (righteousness) and Swabhava (mind-set) of Sanjit (winner) with no fear of change.

• Recruiting others of similar Chitanishta (mind-set).

• Training recruits to prepare them to give and deliver Upadesh as I described earlier.

• These Upadeshi or Purohits would be given fair wages to provide for comfortable life for their families.

• New Mandirs would be built slowly in proportion to the availability of Purohits.

• Hindu Jana would be the target Satsangi.

• Unlike current way of Pooja Karoti (worship) with no fixed time; envisioned Pooja Karoti (worship) time would be fixed.

It would have a fixed day per week, a fixed start up time and a fixed end time.

• Unlike current long over drawn Upadesh, proposed envisioned Upadesh for Dharma (righteousness) would be brief and in small doses.

We all know that one of the most difficult things in this Jagat is to change some one’s Swabhava.

We must remember that one cannot change others; one has to change oneself.

So it has to be Shashvat Prayatna (Continual Attempts) in small doses and never giving up.

• Financing would have two components. First component is the Dhana Upastha (start-up capital) and the second component would the Dhana Karma (working capital) to pay for wages of the staff members of the Srishti , capital expenditures and to do works to help others and Brahma Bhavana (creation of Bhagwan).

• The first component would come from Hindu Jana who strongly feel that Hindu Dharma is going in the wrong direction and it needs to change its direction.

When they learn about this proposed pathway and agree with the proposal, they would make contributions towards the Dhana Upastha (start-up capital) and other financial needs.

• The second component would come from Satsangi.

Currently, a Hindu Jana attending a Mandir has no financial commitment to the Mandir.

A Mandir Upadeshi has no Niyata Vrtti (sum-certain) wages or income.

In the envisioned Mandir Srishti,

All Mandir Upadeshi and the staff would have Niyata Vrtti (sum-certain wages).

Satsangi would be expected to make an annual financial commitment towards the operations of the Mandir and its planned Dharma Karma (righteous deeds).

That financial commitment is expected to be seven percent (7%) of the annual income of a Satsangi or Satsangi family.

• They knew that some would make contributions more than seven percent of their annual income. And some would contribute less than seven percent. But both would be equal in the eyes of Mandir and Bhagwan.

Contributions would be kept confidential.

Some would contribute their time and talent.

Shri Rama asserts that if you truly believe that Bhagwan is all powerful and has created everything, then you ought to believe that:

• In addition to Hindus, He has also created Jana who have their own Dharma.

• Others are as smart (or even smarter) as Hindus.

• Every Jana and every Samaj and every Loka has certain Guna.

• In His wisdom He has distributed Gyan and Vigyan among all His Jana Bhavana.

So, don’t close your mind to learn from others. Learn to adapt their Gyan and Vigyan to your environment to continually improve chances of success of Shanti (peace), Sampad (prosperity) and Anand (joy) within your Loka. And at the same time, if requested, help others with your Gyan and Vigyan.

In the same breath remember, He has given Jana Jigeesha Svaabhavaka (inherent desire to dominate and control), so we must, while keeping open mind and open doors to those who wish us no harm, be prepared to stop those who wish us harm.

Shri Rama tells us that if we take away labels of Dharma (religion) and Loka (nations, countries), we will find that we can group Jiva (humans) into three groups as for as winners and losers are concerned.

1 Those who act to build and improve.

2 Those who act to destroy.

3 Those who act helpless.

He urges us to be one of those who act to build and improve. And let us align ourselves and be friends with those who build and improve life on this Dharti.

Shri Lakshmana urges that we must learn to accept our Parimitata (limitations) as Ekjana (individuals) and learn to harness the power and potential of Srishti (organization) and Sangha Karma (teamwork). While maintaining our Ekjanvata (individuality), we must subordinate ourselves to the roles we have been assigned to move towards the completion of the Prayojana (mission).

He, Indra Deva, Shri Ganesha and Muni Subramaynan made us realize that whether we are teaching or learning, in order to improve our chances or probabilities of success, we must know and practice the right and appropriate Samhati (systems) and Prakriya (processes) that lead to success in that Kala (skill) or Udyoga (endeavor).

• And we must, always, be at look out for improved Samhati (systems) and Prakriya (processes).

And that look out must not be limited to within Bharat alone; we need to be aware that others may have better Samhati (systems) and Prakriya (processes) for the issue or issues that we are trying to tackle.

Shri Mata Sita made us understand that Dhana by itself is not evil. We need Dhani among ourselves to provide Kraya Samartha (Purchasing Power) to others. However there has to be a presence of a high degree of Atma Akapat (mental honesty) within our Jiva.

She stressed upon us:

• Creating and building Dhana looks easy, but as you know it is not.

• Only a few Jivas (humans), a few Samaj (societies) and a few Loka (nations) have awakened their Guna (gift) to create and build wealth.

• And others, not so gifted in creating and building wealth, have to depend on the wealth of others.

Shri Rama urges us to preserve Nirmalta (cleanliness) and Shuddhata (purity) of Dharti (land) Jala (water) and Vayu (air) so that all the Brahmi Bhavana (god’s creation) can use and enjoy their life cycle in their Vasa (habitat).

He further urges us to reuse, recycle and process our wastes from our usages so that it has minimum effect on the Nirmalta (cleanliness) and Shuddhata (purity) of Dharti (land), Jala (water), Vayu (air) and the Vasa (habitat) of other Brahmi Bhavana (god’s creation).

Let us work together to make this Dharti of ours Swarg (heaven) like for all of the Brahmaji’s Bhavana on this Dharti.

HARI OM. HARI OM

HARI, HARI, RAJYA YOGITA

HARI, HARI, SHRI LAKSHMANA

HARI, HARI, SHRI MATA SITA

HARI, HARI SHRI RAMA

Chapter_1

Prabodhana (Awakening): Shri Rama Rajya

Hari Om Let Shiva be within your hearts all the time. Let Shri Ganesha be your protector. I, Sharmila, a servant of Mahesha have some happy news for you. Open your hearts and let this news dwell in you and be your Gyan (light) in this Agyan (darkness). Let this Sandesha (message) be a guide to your Vishwas Yatra (Journey of Faith) and a Pada (path) to Nirvana. What I am about to tell you of Shri Rama and Mata Sita, please, first receiving with your hearts and then your mind would receive it. It would awaken your senses; make your Vishwas Yatra (Journey of Faith) fruitful and would give purpose to struggles of your life. It would give meaning to your existence on this Dharti.

It would convince you to be a Sangha Yogi (team player) while maintaining your Ekjanvata (individuality). You would realize that each one of us has our own personal Rakshasa (demons) to fight. However, as a team we have more powerful Devas (angels) to guide and protect us than there are Rakshasa (demons) within us and around us.

You would realize that the four elements of teamwork as explained by Shri Rama are Seva (service), Shridha (faith), Tapsya (penance or sacrifice) and Bhakti (worship).

Practice of these would allow you to enjoy five fruits of life during this Vishwas Yatra (Journey of Faith) without guilt. These fruits are Dharma (law and order), Artha (prosperity), Anurag (love), Anand (joy) and Moksha (liberation, eternal emancipation).

Each victory would give you confidence in the four elements of teamwork, which lead to these five fruits of life that you are seeking. This was the one of the key point that Shri Rama explained: You don’t seek Nirvana. Practice the elements of the teamwork and you would taste the four fruits of life and the final fruit of Nirvana or Moksha would appear without seeking. So, please, allow me to tell you the good news from Shri Rama, Mata Sita, Shri Lakshmana and Shri Hanuman.

Hari Om, Hari Om

Hari, Hari, Hari Rama

Memories are like stars in the sky. All stars appear to be same distance far away, so are our memories. Some stars are bright, and others are faint; so are our memories. With these memories, I pray to Sarsvati Mata to help me remember, and write what I learned, and experienced with Shri Rama, Shri Mata Sita, Shri Lakshmana, Maharaja Bharata, Shri Shatruguna, Shri Hanuman, Maharaja Ravana, and others.

As you all know (or if you have not heard before) Shri Rama, son of Maharaja Dashratha and Maharani Kaushlya, chose to honor his father’s promise to his other wife Maharani Kaykai. Rama had been married to Shri Mata Sita for about a year, and he was nearly 26 years old, Maharaja Dashratha, as per Chakravartin Patra, decided to announce that Shri Rama was to be the prince regent of Bharat Rajya. Misguided by a servant-friend, the second wife of Dashratha, Maharani Kaykai asked Dashratha to come through his two earlier Varadana (promises) to her. She asked for:

1.Raj Pratinidhitva (Regency) for her son, Bharata and,

2.Banvas (exile to forest) for Rama for a period of fourteen years.

Dashratha was pained and in a major Ashanka (quandary). When Shri Rama learned about his father’s Ashanka, he chose to honor his father’s word. When Rajkumar Lakshmana, son of Maharaja Dashratha’s third wife, Maharani Sumitra, found out about Shri Rama’s Banvas, he asked permission to accompany Shri Rama. Shri Mata Sita, also, chose to accompany them. And they left Ayodhya that evening. Maharaja Dashratha could not bear this, and he died soon after their departure. Rajkumar Bharata, who together with his other brother, Rajkumar Shatruguna, had gone to bring his grandfather and grandmother to Ayodhya to attend the ceremony for Shri Rama being installed as the Regent Prince. They had returned to Ayodhya that night after Shri Rama, Shri Mata Sita, and Shri Lakshmana had left.

Prince Bharata, like every one else, was in a shock, which turned into anger. He did not agree with this injustice. Quickly he turned his anger into action. He announced that he is going out to find Shri Rama, and bring him back. Shri Shatruguna, and all Maharanis, including Maharani Kaykai decided to go along with him. After a long search of about four weeks, Rajkumar Shatruguna found Shri Rama at our Ashram (hermitage) in the valley of Chitrakuta near Mandkini Nadi (river).

And that is what I am going tell you about those times of Shri Rama, Shri Mata Sita, Lakshmana, Bharata, Shatruguna, and others as to what we discussed, what we agreed, how we have carried out our plans. Those times and discussions are as fresh in my mind today, as they were fresh the day these happened. At that time I did not realize that I was in the presence of Bhagwan (Gods): Shri Vishnu, Lakshmi Mata, Brahma, Shiva, and others. I talked with and treated them like regular persons. And they spoke with me and treated me as if I was one of the smartest people they have ever met. They made me feel important and they massaged my ego every chance they got.

But the most surprising thing was that in their presence, I did not have a feeling of Abhiman (pride). I had controlled Vishwas (faith/confidence) in myself, in them, and others who came to work with us at the Ashram. I had a feeling of calmness, and a feeling of certainty that we will succeed in the Prayojana (mission) of the Ashram.

At the arrival of Shri Rama, Shri Mata Sita and Rajkumar Lakshmana at Chitrakuta, we were only eight, namely: Rishi Agastya, from Kanku Nadu, Rishi Chaitanya, from Rashtrakuta, Rishi Kali Mata, from Vanga Desha, Rishi Manu, from Matsya, Rishi Parushrama, from Sindhu Desha, Rishi Valmiki, from Panchala, Rishi Purohit (I believe a Shiva Avatar), from Kirat Loka, and I (later named as Rishi Vishwamitra) from Kalinga Together, we developed a Prayojana (mission) for the Ashram, which we named Sidhpuri. We agreed that ‘Our Prayojana (mission) is to make this life on this Dharti (earth) Swarg (heaven) like.’

To be more precise in wording, Prayojana (mission) of the Sidhpuri is to develop Swabhava (mind-set) and certain Guna (traits) within Hindu Jivas, which would enable them to make life on this Dharti Swarg like.

To get to the Prayojana (mission), we tried to answer:

1.Who are we?

2.What is the purpose of our existence on this Dharti (earth)?

3.Where do we go from here after we die?

4.What should be our relationship with Jiva (humans) and other living and non-living creation?

Answer to the first question came from our agreement, and understanding that our Atma (soul) is a part of Mahapursha or Paratma (Supreme Soul). Having agreed on that Shri Rama explained that we, Jivas (humans) are Devas and Devis (angels) sent from Indrapuri (heaven) to this place that we call Dharti (earth).

Having agreed to the answer to the first question: ‘who are we? Shri Rama, Shrimata Sita and Shri Lakshmana led us to find answer to the second question. What is the purpose of our existence on this Dharti (earth)?

They let us see and understand that our purpose here is to make life on this Dharti (earth) Indrapuri (heaven) like.

All of us asked, if we are Devas, and Devis, then making this Dharti Swarg like should have been very easy. And we all know that life on this Dharti, sometimes, is very hard, harsh and painful.

Shri Rama had smiled, and said a very good question and a fair doubt. Then He explained that to make things interesting and challenging:

• Our Deva Shakti (Angel Power) has been turned off.

• And our ability to get organized and work together, also, has been turned off.

Rishi Chaitanya asked. ‘If our Deva Shakti and our ability to organize are missing then how are we going to build Swarg?’

Shri Rama smiled. ‘I did not say these powers are missing. These powers are there within all Jivas (humans), however, Brahmaji has a strange sense of humor. He wants us to find or awaken these powers. He has scattered clues all around us. He has scattered and hidden keys to overcome these barriers and challenges. He wants us to find them and to experience the joy and the pride of accomplishment.

This led to lively discussions. Briefly I summarize below what we understood, and came to agree.

We have to acquire Gyan (knowledge) for Unnidraya (to awaken) those Shakti (powers). To make it even more challenging, no one among us can awaken or acquire all the Deva Shakti. Each one of us has been given a certain Guna (gifts). Some of us have brains, and some of us have muscle. Some of us can sing sweet songs, some of us can only scream, some of us can paint, and some of us can write. Some of us can build, and some of us can only destroy, some of us can lead, and some of us can only follow. Some of us can teach but cannot do what we teach, and some of us cannot teach but can follow the instructions. This list of Ekjana (individual) gifts can go on and on.

Since no one Jiva (person) has all the Deva Shakti, and every one has some Deva Shakti, it became obvious, that we Jivas (humans) have to pool our Shakti (gifts, resources) together to build or create Indrapuri (heaven) on this Dharti. More important than pooling or organizing, we realized that key to success would be not to use these powers against one another. To do that, we realized that we, Jivas, needed to have a Samanya Prayojana (common mission) and Atma Akapat (mental honesty).

Once again we, all, agreed that there is one Bhagwan. We just call Him with different names. Some times we call Him Mahapursha; sometimes we call Him Paratma, and some other names. And each name has His/Her organizational function. When, we talk about Brahmaji, we think of Bhavana (creation). When we talk about Bhagwan Vishnu, we think of Him as Palana (Keeper or Sustainer). When we talk about Shiva, we think about Dharma (law and order). When we talk about Shri Mata Sarsvati we think about Kala (Arts), Vigyan (Science) and Sangit (Music). When we talk about Shri Mata Lakshmi, we think about Artha (wealth) and Sampad (prosperity). When we talk about Bhagwan Lakshmi-Narayan, we think about immense calmness, peace, and inner strength through Brahmi Srishti (divine organization). When we think, and talk about Bhagwan Ganesha, we think about Yojna (planning) and Kushalta (safety). When we think and talk about Subramaynan Deva, we are talking about Vigyan (technology) and Navikarana (innovation). When we talk about Senatantra (logistics), we think about Bhagwan Prajapati Daksha. When we talk about health practices, doctors, nurses and other medical personnel, we think of Dhatri Devi. When we talk about Agni Deva, we think about fire and heat energy. When we talk about Indraji, we think about lightening, electrical energy and electronics. When we talk about Varuna Deva, we think about Jala (water) and other liquids. When we talk about Vayu Deva, we are thinking about air and other gasses and vapors. This list of players within the Brahmi Srishti goes on.

Shri Mata Sita explained if we believe that all these Devas and Bhagwans have different special powers and roles; then why can we not accept the reality that the Creator has endowed us with different specialties or Guna (gifts) as Ekjana (individual)

Shri Lakshmana explained that we must learn to accept our limitations as Ekjana (individuals) and learn to harness the power and potential of Srishti (organization) and Sangha Karma (teamwork). While maintaining our Ekjanvata (individuality), we must subordinate ourselves to the roles we have been assigned to move towards the completion of the Prayojana (mission). We must accept, respect, and follow the chosen leadership, and use our gifts for the success of the Prayojana (mission). The role and responsibility of the leadership would be to lead by example, and show respect for all the members of the team. A true test of the leadership, and the group would be to have some one ready to take over leadership role without missing a beat, if the group were to lose the leader.

A group must have leadership training and Anubandhana (succession) plans in place.

Rishi Purohit asked: Are we suggesting subordination of an Ekjana (individual) to the will of a team or a group? Does that mean we would not value Ekjanvata (individuality)?

Shri Rama explained: Certainly not. We must accept Ekjanvata (individuality). Each of us is Advitiya (unique). There is no one like each of us. Rupabheda (Diversity) within a group is given, when we agreed that each of us has a different Guna (gift). Each of us has different likings and disliking. But as a team, we must learn to keep focus on the Prayojana (mission) and goals; and learn to accept these differences. Some of the differences would be hard to accept, but we must learn to tolerate and accept these differences for sake of the agreed Prayojana (mission). We must learn to use effectively and efficiently diverse Guna (talents and skills) of the Kulina (members). While maintaining Ekjanvata, we will seek Ekata (unity).

Our Vakyam (motto) would be: Ekjana (individual) for the Yugam (team); and Yugam (team) for Ekjana (individual).

These discussions led to our agreement that one of our task is to awaken Parishad Kulina (group members) to right organizational skills to harness their Bala (strengths) and Guna (gifts) as a Parishad (group) to make this Dharti (earth) Indrapuri (heaven) like.

Shri Rama smiled and said: After all, we are Devas, and Devis from Indrapuri. So to be comfortable here, we need to make this place like back home.

In Indrapuri, we have Kalpa Vraksha (wish granting tree) that grants to Devas Atma Kalyana, Mun Kalyana, Sharir Kalyana and Artha Kalyana. We will turn, one by one or one at a time, each Satsangi from the state of Gyan Yogi to the state of Dharma Yogi thus become a major contributor of his or her Guna (talent) to meet the needs and wishes of the Samaj (communities) and Loka (nations).

Shri Kali Mata had asked: Shri Ramaji, why did you use the words ‘one by one’?

Shri Rama had replied: By changing one Jiva at a time, we will be able to change many and then the majority.

Answer to the third question (Where do we go from here after we die?) was easier, once we accepted answers to first two questions. Shri Rama said: We, all, are Devas, and Devis sent to here on a Prayojana (mission). We play our Ekjana (individual) roles on this Dharti. And when we die, we all go back to Indrapuri (heaven)’.

Every one going to Indrapuri did not sit well, initially, with Rishi Parushrama and Rishi Agastya. However, when Shri Rama explained it further, it made a lot of sense.

He ascertained first that Rishi Parushrama and Rishi Agastya believed in the answers to the first two questions.

Both agreed that when we are born, as babies, and young children we are like Devas and Devis (angels), so we must be Deva and Devi. And ‘yes’, our purpose on this Dharti is to make it Swarg (heaven) like.

Shri Rama asked: When you see a Rakshasa (villain) in a play, do you think that person is evil in real life?

Rishi Parushrama answered: No. I have a friend who always gets roles of an evil person. And he plays those roles with flair. Audience hates his character in the plays. He sends fear in the hearts and chill through the spines of the audience. But in real life he is a gentle and a loving person.

Shri Rama smiled and said: That is the way Devas and Devis play their roles on this Dharti.

Rishi Agastya asked ‘Then why do we punish them here for their evil deeds?’

Shri Rama replied: We punish them on this Dharti as per Dharma (laws) of the lands or nations. We have to have Dharma Niyama (law and order) here. Without Dharma Niyama (law and order), there would be nothing but Ashanti (chaos). Building block of the foundation for Swarg (heaven) is certain predictable Karma (action or behavior). Jiva (human) has Svatantra (freedom); however one has to be careful that one does not encroach on Svatantra (freedom) of others. Svatantra is not free; it comes with some Tiyaga (sacrifice); it demands certain Swadharma (personal responsibilities) and it sets some Yama (boundaries).

This led to an answer to the fourth question. What should be our relationship with Jiva (humans) and other living and non-living creation?

Rama said as you go around this Dharti you would find that Jivas have their own Bhagwans (Gods). They have their own theory for the origin of life. You must not impose your Bhagwan on them. All of you must have freedom to pray whatever Bhagwan you want to pray. Dharma Niti (laws) of our Loka (nation) that we call Bharata guarantees and assures Adhikar (rights) and such Svatantra (freedom) to every citizen of the land. On their part, citizens must adhere to other Dharma (laws, and obligations) as they relate to social behavior, property rights, contracts, business deals, and agency rules. A Bharati Jana (citizen) must be willing to take arms to protect nation’s way of life, willing to take arms to protect nation’s boundaries, and nation’s friends. And Bharati Samaj (society) must respect and protect an Ekjana (individual) right to seek Sampad (prosperity), find Anand (happiness), and practice his or her Atma Dharma (religion) as long as the Adhikar (rights) of others are not impinged upon. Adhikar (Rights) and Bhara (responsibilities) must go hand in hand.

Rishi Kali Mata asked ‘This pertains to Jivas (humans), but what about Brahmaji’s other creations?’

‘Treat them with care, love, kindness and admiration. If you have to use Brahmaji’s creation for your living, and comfort, use them but don’t abuse them. Be careful that you don’t diminish or destroy His species and His wonders. Nirdaya (Cruelty) to His creation must not be tolerated by the Raj Dharma Niti (judicial laws) of Gyani Loka (civilized nations). Nation’s Raj Dharma Niti (laws) must force citizen to preserve Nirmalta (cleanliness) and Shuddhata (purity) of Dharti (land) Jala (water) and Vayu (air) so that all the Creation of Brahmaji can use and enjoy their life cycle in their Vasa (habitat).

Then, He said: We must reuse, recycle and process our wastes from our usages so that it has minimum effect on the Nirmalta (cleanliness) and Shuddhata (purity) of Dharti (land), Jala (water), Vayu (air) and the habitat of other Brahmi Bhavana (Creation of god).

MORE ON OUR PRAYOJANA (MISSION) ON DHARTI

I feel, before I go into the details of Shri Rama Banvas stay at Chitrakuta, I need to provide here a glimpse of some parts of the discussion on our (we as Jivas or humans) Prayojana (mission) on this Dharti.

Shri Rama had led the discussion. During one of these discussions he told a Katha (story) of two Kisan (farmers). One Ksetrapati (farmer) would not prepare his field and just plant the Bija (seeds). Other Ksetrapati (farmer) would plough his field, loosen up the soil and plant the Bija (seeds) as per instructions. He would water and look out for weeds regularly. He would protect his crop from pests.

First Kisan (farmer’s) crops, if any, would always be pretty poor; and he would always blame his Bhagya (luck) for the low yields. The crops of the other Kisan (farmer) would be always abundant. With every success, he would continue to improve upon old methods to improve Sadguna (quality) and Matra (quantity) of his crops. And with every success, he would thank Bhagwan for His Kripa (grace).

He said: Minds of Jivas (humans) are like a field, where:

• Bija (seeds) of Vishwas (faith), Asha (hope) and Anurag (love) have to be planted.

• Weeds of Shanka (doubts) and Atma Kapat (mental dishonesty) have to be removed.

• Pests of Nirasha (despair), Anudyoga (laziness), Manakalaha (quarrels of jealousy) have to be controlled.

Rishi Manu had asked ‘Shriman, why did you use the word Jivas instead of Hindus?’

Shri Rama replied: We must not forget that this Dharti belongs to all Jivas (humans) and Brahmaji’s creation. So in the end it has to be cooperative acts among all Jivas (humans), which would make life on this Dharti Swarg like. With this in mind, don’t be surprised that even non-Hindus might adapt some of the concepts and ideas that we are developing here. And at the same time, we as Hindus may learn from others.

Then, Shri Rama had continued: ‘At Mandir, we would prepare the minds of our Satsangi (worshippers) to receive ‘Bija’ of Shridha (faith), Asha (hope), Anurag (love) and Dharma Karma (right acts) to create Anand (joy and happiness) on this Dharti. We would plant these ‘Bija’ to depths to which they need to be. We would watch and protect these minds (fields) from pests like Nirash (despair), Anudyoga (laziness), Manakalaha (quarrels of jealousy) and other evil thoughts and action which deter us from Sangha Karma (teamwork) to build Swarg like conditions on this Dharti.’

Rishi Kali Mata asked: Shriman, when you suggest Brahmaji’s Creation, it comes to my mind that He has designed it for the Bali (strong) to survive and the Abali (weak) to die. What should be our Mandir’s approach to that?’

Shri Rama said: ‘Good point. While we are trying to build Swarg on this Dharti, we must remember that Brahmaji’s Maya (nature) does not allow Abala (weak) and Bhiru (timid) to survive. His Maya has no direct protection in place for Abala (weak) and Bhiru (timid) and Akantha (voiceless). Hence we have to improvise upon His Maya. May be in His Wisdom He wants us to be the protector of Abala (weak), Bhiru (timid) and Akantha (voiceless). We have to create our own systems to protect Abala (weak), Bhiru (timid) and Akantha (voiceless). We must not forget that even within our own family members and friends, there may be some weak and timid souls. As builders and architects of Swarg like life on this Dharti, we must have systems in place to protect them and encourage them to grow and live fruitful lives. They, also, have rights to enjoy the basic fruits of life, namely, freedom to pursue happiness and freedom to pursue their choice of Dharma Niti (religion).’

Rishi Parushrama had asked: ‘With this added element of bringing along Abala (weak), Bhiru (timid) and Akantha (voiceless), don’t you think this task of building Swarg like life on this Dharti would be harder?’

‘Yes, it would be. But, we must remember, if we leave behind our fellow Jivas (humans) and other creation of Brahmaji, we have not done our job right. As architects and builders of Swarg on Dharti, we must be Ullasita (resilient). The project or task of building Swarg is not going to be easy. There are and there would be many roadblocks and frustrating heartbreaks. However, with Bhagwan Vishwas, Atma Ullasita (inner resiliency) and Sangha Atma (teamwork spirit), the members would be able to get the Bhagwan Ashirvad (Blessings of God) for the success of the Prayojana (mission).’

Having given you an introduction like this, I pray to Shri Mata Sarsvati that I am able to write it in a clear and interesting way to communicate with you the teachings of Shri Rama, Shri Mata Sita, Shri Lakshmana, Shri Bharata, Shri Shatruguna, Shri Hanuman, Shri Ravana and all other speakers who visited us at Chitrakuta.

All this led to the development of Sidhpuri at Chitrakuta.

Hari Om Hari Om

Hari, Hari, Hari Shri Rama

Rama, Rama, Rama Sita.

Rama Sita, Rama Sita, Rama Lakshmana

Rama Lakshmana, Rama Lakshmana

Rama, Rama, Rama Bharata,

Rama Bharata, Rama Bharata

Rama, Rama, Rama Hanuman

Rama Hanuman, Rama Hanuman

Rama, Rama, Rama Ravana

Rama Ravana, Rama Ravana

Hari, Hari, Hari Shri Rama.

Chapter_2

Swarg/Narak, Dhana/Anand

Before I go into other details of the stay of Shri Rama (together with Shri Mata Sita and Shri Lakshmana) at Chitrakuta during His period of Banvas, I feel it would be appropriate to let my readers know the prevailing thinking of Hindus about Swarg (heaven) and Narak (hell).

And as I stated earlier Shri Rama changed our thinking about Swarg and Narak.

Shri Rama, Shri Mata Sita, and Shri Lakshmana had been in our Ashram now for over three months. Maharaja Bharata had returned to Ayodhya. As he had promised he agreed to be the trustee Maharaja acting on the behalf of Shri Rama

Rajkumar Shatruguna, as promised, provided alternative identities to Shri Mata Sita and Rajkumar Lakshmana. So that, in case, they had to go to some village or town, they could hide their true connections. This helped Ashram from being mobbed by curiosity seekers, and idle on-lookers. It returned to its peaceful existence, except that now we were more active with construction, and discussions on future path for Hindu Dharma.

What was the thinking about Swarg and Narak before the end of these discussions?

Since most of us had been disillusioned with our lives and the world in general. Even though I had come to Chitrakuta based on a dream in which I was instructed to come to Chitrakuta, I felt all of us had come to Chitrakuta in search of Shanti (peace) and Moksha (salvation). . All of us, except Shri Rama, Shri Mata Sita, and Shri Lakshmana, were afraid that we were Paupi (sinful), and were definitely destined for Narak. Our coming to Chitrakuta was to seek Bhagwan Khhiyama (forgiveness) and a passage to Swarg. We, all (except for Shri Rama, Mata Sita, and Shri Lakshmana), believed that we would be punished for our Paup (evil doings). And that one of the punishment would to be reborn on this Dharti to pay for our Paup. Our prayers and actions were to seek Bhagwan’s Khhyama (forgiveness), Kripa (blessing) and Ashirvad (grace) so that we will be released from the Chakra (cycle) of life and death, and dwell in Swarg forever.

Most of us believe that Narak is a hot burning place patrolled by Shiva Nayak (soldiers). We believe that Rudra (Shiva’s angry phase) is the lord of Narak, and that is where He punishes Paupi. In Narak there is anguish, pain, tears, thirst, hunger, sleeplessness, noise, heat, smoke, dust and horrible looking Shiva Nayak, who beat you up on even on small mistakes you make in Narak. They constantly reminded you of your Paup, and then make you suffer. We also believed that when we are punished to the full extent (we did not know how long time it would be), we are still not free. We are returned to Dharti so that we can repay for our past Karmas, there on Dharti, to those against whom we had done bad Karmas. Each one of us had our own version of the horrible things that happen to Paupi in Narak. Many an artists have painted pictures of Narak, and they are not pretty to see.

As a contrast to Narak, we have a complete different view of Swarg. It is a place of Anand (joy) and Sukha (happiness). Some of us think of it as Indrapuri, the residence of Devas, ruled by Indra Deva. Others think it is the residence of Bhagwan Narayan and Lakshmi. Then some believe that it depends on one’s Karmas and the goodwill of Bhagwan, one may go to Indrapuri, where he or she could stay for a while and be reborn on Dharti or if one is blessed completely, one may go straight to Swarg, the residence of Bhagwan Narayan, and Lakshmi Mata. Once you reached there, you have achieved Moksha and Nirvana, and have broken the Chakra of life and death.

Your Atma (soul) stays there forever; never to be reborn again on this Dharti. And that was the Moksha we were seeking at Chitrakuta and many other places like Chitrakuta.

Our vision of Swarg was a place with shady trees, cool breezes, crystal clear running rivers, birds, flowers, and fruits of all kind. There is joy, laughter, kindness, and thoughtfulness among the residents. Every wish of theirs gets fulfilled. There are all kinds of foods, clothes, and things to play with. Every one is your friend. There is no fear, no anger, no jealousy, no lies, no danger and no accidents.

Each one of us had our own view of Swarg, just the way we had our own view of the Narak. Our parents, our friends, our Mandir, and our Gurus had colored these views. However there was one common understanding and certainty. There is Narak, which is a horrible place. After your death, you are sent there to pay for your Paup (sins). And then there is Swarg, which is a very nice place, and your good deeds count towards achieving Moksha or admittance to Swarg.

There were two major groups of thought processes on forgiveness of our Paup (sins).

Let us say for your Paup, you earned minus 67 points, and for your good deeds you earned from Shiva 100 points, meaning on the balance you had 33 points more for good deeds. Therefore there was a good chance that with Bhagwan’s forgiveness, and grace, you may by-pass Narak, and could go straight to Swarg.

The strict group believed that you must not commit Paup at all. There is no forgiveness. In the above example, first you will go to Narak to pay for your Paup, and then once you have been fully punished there, you go to Indrapuri. And there once you have fully enjoyed fruits of your good deeds, you return to Dharti to repay for your Paup to those against whom you had committed the Paup (sins or crimes) in your past life.

The first group was more forgiving in their thinking. They believed that Bhagwan Shiva is Dayalu (kind) and Khhyamadari (forgiving) Bhagwan. He rather errs on forgiving than errs on punishment. His Nayak make a sum total of our Karmas (in example above sum total would be 33 plus). If we have done more good Karmas and at the same time sincerely felt sorry for our Paup, and done our best to compensate those against whom we had committed Paup, He lets us in His fold of Khhyama (forgiveness) and grants our Atma (soul) a passage to Swarg. This group called forgiving Shiva as Shiva Shambhu.

Entry Requirements to Swarg: Shri Rama, Shri Mata Sita and Shri Lakshmana, as stated earlier have changed our view of entry requirement to Swarg. There are no entry requirements to Swarg. We, all, are going to Swarg. No one is going to Narak. Bhagwan Shiva keeps Dharma on Dharti and as Shiva Shambhu welcomes us back Home and brings our Atma to Swarg.

SWARG: A STATE OF MIND.

Shri Rama said ‘While waiting for our destination to Swarg, we should make our journey of life on this Dharti a Swarg like experience. We need to make this Dharti Swarg like.’

I asked: Shriman, what do you mean by making this Dharti Swarg like?

Shri Rama asked: Do we know what we would find in Swarg?

I said: In Swarg we would find Atma Shanti (inner peace), Anurag (love) and Anand (joy).

Shri Rama asked: Have you ever had all these three feelings at the same time?

I replied: Many times, I have been in these states of minds.

Shri Rama said: Then you have been to Swarg many times.

All of us then realized that one is in Swarg on this Dharti when one feels Shanti, Anurag and Anand. And this Dharti is Swarg like when there is Shanti, Anurag and Anand.

Hari Om, Hari Om

Hari, Hari, Hari Mun Shanti

Hari, Hari, Hari Anurag

Hari, Hari, Hari Jiva Anand

Hari, Hari, Hari Bhagwan Shobha

Bhagwan Shobha: Lakshmi Arama (Lakshmi Garden): Nagpur

I have stated earlier that we believed that one part of our vision of Swarg was a place with shady trees, cool breezes, crystal clear running rivers, birds, flowers, and fruits of all kind.

Initially Upavana (gardens) were the domains of Raja, Rani, Maharaja and Maharani. Next to their forts and palaces, they built and created Upavana and took pride in their Upavana. They recruited Udhyanpalak (gardeners) from all over the world. They brought plants, trees, grasses, rocks, stones, bridge designs, water streams designs and fountain designs from all over the world. They spent resources and hired experts who understood soil technology to support different plants, tree and grasses.

Upavana is the place where they went to seek Shobha (beauty) of the Bhagwan’s Maya. Upavana is the place where they go to find Shanti. Upavana is the place where they want to hear the laughter of their loved ones. Upavana is the place where they want to hear gentle flow of the water over rocks. Upavana is the place where they want to see the shimmering waters. Upavana is the place, as one Raja has put it, to wash away all the thoughts of the worldly affairs and let mind go blank at Upavana Shobha that is Bhagwan’s Maya. Upavana is the place where flowers bloom to show Tejas (glory) of Bhagwan. For them, Upavana is the place where birds sing praises of Bhagwan.

Dhani (rich people) have started to build their own private Arama (gardens).And with time they have started to allow visits by Janta (common folks). With this trend, the most of Janta of Bharat and its Rajas support private Upavana (gardens). Dhani have found a way to allow public to their Arama that were built as a location for memory vaults for their deceased loved ones.

Some of these memorial parks have gotten more attractive and elaborate. It is an attempt to replicate Swarg like conditions. These have started to have man-made lakes, streams, pathways for walking, running and play areas for children, plants, shady trees, and flowers. In addition to natural abode that trees and bushes provide to birds, bees, and butterflies, these memorial parks stock peacocks. Parks, which have water, have geese, ducks, swans, and other water birds as their guests. If the park has a lake and it is stocked with fish. Some fishponds are stocked with colorful fish. If stocked with recreational fish, fishing may be allowed. But the caught fish has to be released back into the water. Some parks have butterfly garden. Some parks have wildflowers section. Some have rose flowers section. Depending on the imagination of the Udyanapall Muni (Master Gardner) and funding, park designs are limitless. With this kind of nature design the memorial parks give appearance of Swarg. Janta is allowed a free access. No hawking or selling of any merchandise is allowed. No loud music is allowed. Some have picnic shelters, which could be reserved in advance for a modest fee. No cooking is allowed at the shelters, however bringing of cooked food is allowed. Visitors are required to leave the shelter in clean condition.

In that spirit, Lakshmi Arama (garden) was a gift of Shri Udhaya Patil to the Janta of Nagpur. He had built immense Dhana (wealth) with citrus fruit industry. And he wanted to share that Dhana (wealth and fortune) with Nagpur Janta by funding a creation of Lakshmi Arama in Nagpur.

Lakshmi Arama spread over a very large area with necessary trained staff and a budget to support its operations. He had created Vijaya Foundation in the name of his young daughter, Lakshmi, who had died in a drowning accident. He had handpicked four directors to manage the funds, investments and the operations of the Lakshmi Arama. Some key clauses in his instruction were that:

1 Each director would have a maximum time period of fourteen years.

1.1 Replacements would be chosen from persons of proven record of public service.

1.2 The persons would have passion for Upavana (gardens)

2 The entry to the Lakshmi Arama would be free.

3 Tranquility of the Upavana would be maintained for all to enjoy the beauty and grandeur of Bhagwan Shobha.

3.1 Accessibility would take into consideration of disabled person needs.

4 Continuously add new plants and theme to expand the experience with creation of Bhagwan in the plant, flowers, birds, butterflies and streams.

4.1 There would be on-going training and search for the best way to take care of plant life.

5 The security of the visitor would be maintained.

6 The cleanliness of the pathways, trash collection, and bathroom facilities would not be compromised.

Purpose: Lakshmi Arama to provide Janta free access to a place and a moment of Shanti (tranquility) and Shobha (beauty) that is Swarg like.

Organization: A Board of trustee, with a vision, supported by Operations Organization to carry out that vision.

Sources of Funds and Resources:

• Initial endowment invested wisely to provide on going funds.

• Annual fund raising events.

• Sales of books, videos, souvenirs, clothes and other gift items.

• Nominal fees for education classes to understand and appreciate plants, trees, rocks, birds, butterflies, bees, streams and fish.

• Volunteers, garden clubs members to help clean up, help out in guided tours and help out in classes.

• No government funding but cooperative work with Mahavidyalaya and commercial plant and tree nurseries.

Uses of Funds and Resources:

• Staff to upkeep, maintain, research, continually improve and teach.

• Staff training, seminars, research, travel to increase understanding of plant