Sanchaladvala Sannaddha Lambamana Shikhojvala

A Name from the Hanuman Ashtottara Shatanamavali

“Om Sanchaladvala Sannaddha Lambamana Shikhojvalaya Namah”

Sanchalat – moving swiftly,

Vala – with the tail,

Sannaddha – fully prepared,

Lambamana – resting upon,

Ujjvala – shining brightly,

Shikha – with a flame.

This name brings to mind the form of Hanuman standing ready to burn Lanka with the fire blazing at the tip of his tail.

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The Deeper Connection to Our Lives

This imagery also applies to us. Just like Hanuman’s tail is ever in motion, our mind too is constantly restless. Like monkeys leaping from branch to branch without pause, our mind too jumps from one thought to another, from one pursuit to the next.

Whenever we learn something new or achieve something, our mind flares up like the fire at the tip of Hanuman’s tail, eager to show our talent to everyone, yearning for praise and recognition.

But if we carefully observe Hanuman, despite his immense wisdom, mastery of the nine grammars, and possession of the eight siddhis, he always remained a humble servant at the feet of Sri Rama. He never acted without the Lord’s command. The world may blame him saying, “It was Hanuman who burned Lanka,” but even that was done only upon his Lord’s sanction.

Initially, Rama sent him merely to find Sita’s whereabouts. Having accomplished that, Hanuman learned through Trijata’s dream that the next part of his mission had already been decreed by the Lord himself — a vanara would destroy Ashokavana, slay countless rakshasas, set Lanka ablaze, and return. Thus, he understood his task.

Until then, Hanuman had remained in a subtle form, no larger than a kitten, hidden among the leaves. But upon realizing the divine plan, he assumed his fierce form and burned Lanka. Even then, he only did what the dream foretold — first, he devastated Ashokavana and killed many rakshasas. When Indrajit bound him and he was mocked in Ravana’s court, Hanuman did not retaliate, for that was not part of the divine command. Only when fire was set to his tail did he resume his mission and burn the city.

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Lessons for Us

This is what we must learn from Hanuman. However talented we may be, and however strongly our mind may urge us to display it, true greatness lies in surrender — in placing ourselves at the feet of the Lord who is the source of that talent, and acting only under His will.

Sri Mataji often recalls the words of Sri Babaji Maharaj:

“One should know everything, learn everything, but sit quietly as though one knows nothing. Use your talent only when required for service. Be like the spare tyre of a car — always ready, but never in front.”

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The Strength of Self-Respect

Another lesson we learn from Hanuman: most of us feel hurt or offended at the slightest slight. A word spoken, a glance cast, we immediately interpret as insult. But the truth is, one must first learn to respect oneself. When you hold self-respect, no one can demean you.

In Ravana’s court, though insulted and denied a seat, Hanuman was unperturbed. He created his own seat and sat higher than them all. This is what it means to honor yourself. Once you cultivate this, no one can truly humiliate you.

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Talent Under Control

Let us go deeper into the idea of controlling talent. If we ask, “What does a car need to move fast?” people will say: a powerful engine, a full tank, good tires. But suppose the brakes don’t work properly — can the driver go fast? No, he would drive timidly, always afraid. A car can move quickly and safely only when its brakes are reliable.

Life is the same. The greater the control, the higher we can ascend. Walking on flat ground is easy, but climbing a mountain requires each step to be deliberate and firm. One misstep leads only downward.

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Hanuman, Kali, and the Power of Humility

It is interesting to note that this Hanuman Ashtottara Shatanamavali is found in the text Kalika Rahasyam. Just as Hanuman, though infinitely powerful, always obeyed Rama, in the same way Kali Mata, embodiment of boundless power, surrendered at the feet of her Lord, Mahadeva.

When she was fierce with rage, destroying demons and terrifying the worlds, she calmed the very moment her foot touched Shiva’s body. She instantly transformed into the compassionate Mother, Bhavatarini, blessing the worlds.

Thus, infinite power clothed in childlike humility — this union of qualities is embodied in our Gurudev, Sri Hanumat Kali Vara Prasada Babaji Maharaj.

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The Final Teaching — Humility Above All

What we must learn first from such masters is humility. Talent is not anyone’s personal possession. In every field we see it: highly talented people leave the stage of life when their time is done, yet the field continues. Someone else takes their place.

Talent is nothing but the manifestation of the supreme Brahman shining through different beings. The day we recognize this, pride will leave us, and humility will shine forth as our natural ornament.

Yoga-Kṣemaṁ

Bhagavad Gita 9-22

“Ananyāś cintayanto māṁ ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmyaham”

“Those who, without any other thought, constantly meditate upon Me and worship Me with single-minded devotion — I take responsibility for their yoga (gains) and kṣema (protection).”

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We often use the word “yogakṣemamulu” (plural) in Telugu. Let us see what exactly yoga and kṣema mean.

• Yoga means union or attainment. When something new comes to us, which we did not previously have, it is called yoga. For example, when we say a man has “dhanayoga” (fortune of wealth) or “rājayoga” (fortune of authority), it means that wealth or power, which he did not have earlier, has now come to him. On the other hand, when something we eagerly waited for slips away in the last moment, we say, “That yoga was not destined for me.”

• Kṣema means that which we already possess remains safely with us, without being lost or stolen. When someone sets out on a long journey, we bless them saying, “Go safely and return with gain.” This means — may you not lose the wealth, ornaments, or even the limbs of your body (kṣema), and if possible, may you achieve what you set out for, or even gain more than what you had (lābha). So, yoga and kṣema are two separate ideas in worldly usage.

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Recently, during a satsang at Sri Kāleevana Ashram, Hyderabad branch, Sri Mataji discussed this Gita verse and asked:
“Yoga and Kṣema are two, aren’t they? Then why did Bhagavan use the singular word yoga-kṣemam, instead of the dual yoga-kṣemau?”

She explained that what Bhagavan gives is not two different things — but yoga inseparably united with kṣema. A gain that is permanent and never lost. That alone is true yoga-kṣema.

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If we think deeply, the truth becomes clear.

• Everything that newly comes into our life (yoga) will one day leave us.

• We have seen wealthy men suddenly become poor, and students forget their lessons if they don’t revise.

• Even life itself: on one day we are born, and on another day we disappear.

So, in this world, yoga and kṣema are separate — what comes will eventually go.

But what is yoga that comes with kṣema — something that, once attained, never leaves us?
It is only the eternal truth of our own Self, the Ātma-tattva.

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Bhagavad Gita 15-6 says:
“That abode of Mine, where neither sun, nor moon, nor fire shines — once reaching it, there is no return. That is My supreme abode.”

That alone is our real state.
Everything else — house, possessions, body — is temporary. When prāṇa (life-breath) leaves, even our body is placed outside the house. So, all things of this world are perishable.

But once we attain true knowledge (jñāna), it never departs.

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Examples from Gurudev’s teachings:

• Once hair has turned white, it cannot become black again — its original nature is white, black was only a covering.

• Once a fruit has ripened, it cannot become raw again.

• A seed can sprout only while it is raw; once roasted, it loses that power forever.

Similarly, when our karmic seeds are burned in the fire of knowledge, they can never sprout again.

Thus, one who has attained jñāna never falls back into ignorance. This is the true yoga-kṣema.

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The difference between an ignorant man’s birth and a jñānī’s birth:

• The ignorant one is bound to take birth according to his karma, whether he wishes or not.

• The jñānī has no such bondage. Even if he takes birth by God’s will for the welfare of the world, it is not bondage.

Like a man fallen into a pit and another who climbs into the pit only to pull him out — both are inside, but with a huge difference. Similarly, for the jñānī, birth is an avatāra (descent by choice), not helpless bondage.

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Attaining such yoga-kṣema:

Bhagavan instructs —
“Abandon all other distractions, and keep your mind steadily engaged in constant remembrance, meditation, and inquiry upon Me alone.”

Once we attain such Brahmī-sthiti (state of Brahman), our mind will never again be enslaved by worldly delusion.

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Bhagavad Gita 2-72:
“This is the state of being established in Brahman, O Arjuna. Once attained, there is no delusion. Abiding in this state even at the final moment, one attains Brahman-nirvāṇa.”

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✅ So, the promise of Krishna — “Yoga-kṣemam vahāmyaham” — is not about temporary worldly gains or protections, but about the eternal gain of self-knowledge that is never lost.

Live in Present

 

In the image here Lord Sri Krishna and Satyabhama are seen battling the demon Narakasura, we can observe that Satyabhama is shooting three arrows at Narakasura. The symbolism in this scene is profound:

• The first arrow has already pierced Narakasura’s body, wounding him.

• The second arrow is mid-air, on its way to the target.

• The third arrow is still in Satyabhama’s hand, poised for release.

Let’s explore what each of these arrows represents:

The First Arrow – Symbol of the Past

Since the first arrow has already struck its target, it is now irreversible. No one can undo it. It symbolizes the past, which is already gone. What has happened cannot be changed — it is history.

The Second Arrow – Symbol of the Future

The second arrow is already in motion, heading toward its target. If it's a mystical weapon, it might be withdrawn before impact, or perhaps a divine force or a powerful wind might divert it. But for ordinary humans, it is impossible to change its course. This arrow represents the future — partially determined, yet still unfolding. The future can only be changed by great souls or through divine will, not by ordinary human effort.

The Third Arrow – Symbol of the Present

The third arrow is still in Satyabhama’s hand. She has full control over when, how, and at whom it should be released. This is the present moment. It is completely in our hands — how we act, how we think, how we respond. Whether we use it wisely or squander it, the responsibility lies entirely with us.

Mind Wandering Between Past and Future

Despite having control over the present, our minds often wander into the past or the future. Even while performing tasks, our thoughts drift — reminiscing about past events or worrying about what’s to come. We feel guilt over what we failed to do in the past, but what good is it? The past cannot be changed, no matter how much we dwell on it. This is known as "building a dam across water that has already flowed" — we can only divert future waters, not those that are gone. All we can do is learn from the past and apply those lessons in the present.

Wasting the Present with Daydreams

Focusing on future imaginations while ignoring the task at hand serves no purpose. Take a student preparing for exams — if he concentrates on studying the lesson in front of him, he will pass the exam and have a bright future. But if he daydreams about future success — a good job, marriage, house, car — while pretending to study, he wastes the present. He fails the exam, and all those dreams collapse.

Misguided Dependence on Destiny

Some people are so obsessed with astrology or predictions by elders that they become paralyzed, letting the present slip away. If someone sees clouds and refuses to fill the pot at their feet, when will they quench their thirst? If a great soul has blessed you, saying you will achieve greatness in the future, you must still make effort in the present — climb step by step. If you lazily rely on blessings alone without action, how will you ever succeed?

Sri Krishna: The Witness Beyond Time

In this depiction, Sri Krishna is radiantly present — the divine observer of all three arrows and Satyabhama’s actions. He is the one who knows the truth behind the past (Narakasura being the son of Bhudevi, Satyabhama's original form), and the future consequences of Satyabhama’s present actions. Still, he remains detached, a witness.

The State of Enlightened Beings

Great souls, who have realized the three dimensions of time — past, present, and future — remain unshaken even when they see what is to come. With clarity, they fulfill their present duties without emotional turmoil. That is the state we must aspire to. Whether in worldly affairs or spiritual practices, we must live in the present moment with complete awareness. By anchoring our mind in the present and not letting it drift into the past or future, we can build a golden future.

The wise ones always teach:

“Live this moment as if it’s all you have — assume there is no next moment. Turn obstacles into opportunities.”

Sri Kalivanashramam

“Though Mahadeva is invisible, he manifests through the Guru to bless devotees with spiritual success.”

Sanatana Dharma teaches us that Lord Mahadeva, though not visible to the physical eye, takes the form of a Guru to manifest and guide his devotees toward spiritual success. In the sacred land of India, divine gurus like Sri Dakshinamurthy, Sri Dattatreya, Sri Vashishta, Sri Vedavyasa, and Sage Sri Shuka have incarnated across ages to show humanity the simple path to reach the Divine and attain liberation, the ultimate goal of life.

In more recent times, too, great spiritual masters like Sri Adi Shankaracharya, Sri Ramanuja, Sri Veerabrahmendra Swami, Sri Raghavendra Swami, Sri Ramakrishna Paramahamsa, Swami Vivekananda, Bhagavan Ramana Maharshi, Sri Shirdi Sai Baba, and Sri Malayala Swami have appeared in this land, earning India the name “Ratnagarbha” (womb of gems). One such divine master in that lineage is Sri Sri Sri Hanumatkali Varaprasad Babuji Maharaj.

The Mysterious Beginnings

No one knows where, to whom, or when Sri Babuji was born. Even in childhood, he undertook intense spiritual practices and attained great realization. Around the 1930s, he began appearing on his own to devotees in places like Uppada, Yanamadurru, Bhimavaram, Gundugolanu (in the twin Godavari districts), and also in the Guntur region—visiting homes, solving problems, and awakening spiritual awareness.

At a time when caste discrimination and untouchability were widespread, and blind beliefs prevailed under the guise of religion, he worked tirelessly to eradicate such evils. His teachings were rooted in Truth, Peace, Compassion, and Love, striving to eliminate divisions between humans and foster mutual affection and unity.

Spiritual Miracles and Human Compassion

Though he possessed the eight mystic powers (Ashta Siddhis), Sri Babuji never used them for personal gain or fame, only to uplift the distressed. Many were saved by him from danger, and some even came back to life after being declared dead by doctors. He disliked publicity and never distanced himself from devotees’ worldly problems, saying, “If a person’s stomach is not full and their distress not resolved, how will they grasp Advaita philosophy?”

He believed in first resolving material issues and then gently guiding people toward spirituality.

The Birth of Sri Kalivanashramam

Those who experienced his unconditional love continued to follow him as families for generations. When many of his disciples, transformed in heart and living as one spiritual family regardless of caste or religion, prayed for a common space, Sri Kalivanashramam (Sri Kali Gardens) was established on May 31, 1972, beside the Guntur-Vijayawada national highway, opposite Namburu Railway Station.

The unique feature of this ashram is that all devotees live here with their families as householders, not as renunciants. Babuji believed that the path of renunciation was difficult, and one could attain liberation even while remaining a householder by following the Guru’s path.

Temples in the ashram include:

• Sri Rāmalingeshwara Swami, manifested miraculously in Babuji’s hands.

• Sri Kālikā Parameshwari, resembling the deity worshipped by Sri Ramakrishna Paramahamsa in Dakshineshwar.

• Sri Kodanda Rama and Sri Radha Krishna temples.

Service to Society

To promote world peace, Babuji conducted three major yajnas (fire rituals) at the ashram. For the benefit of people from nearby villages—Pedakakani, Namburu, Koppuravuru, Kantheru, and Kaja—he established a school and a hospital providing affordable and even free services to the needy.

Thus, through both material and spiritual service, Babuji created a great institution. He left his physical body on December 3, 1988, and his Mahasamadhi (final resting place) became a sacred pilgrimage site known as Sri Brindavanam within the ashram.

The Legacy Continues

His beloved disciple, Yogini Sri Chandra Kaliprasad Mataji, now leads the ashram, spreading his teachings across the country and abroad. Branches of the ashram have been established in Hyderabad, Pedanindrakolanu, Gundugolanu, Bengaluru, Bhimavaram, and more. These branches conduct yajnas, free meal services, and provide elder care.

Inclusive Devotion and Celebration

Festivals like Devi Navaratri, Mahashivaratri, Dhanurmasa, Bhogi, Sankranti, and the Aradhana (memorial celebrations) of Babuji during Kartika are celebrated grandly.

Devotees see the Guru as the embodiment of all deities and conduct Guru Pujas during every festival and significant life event. Devotees especially flock to receive:

• Blessed rice grains (Akshata) during Dasara,

• Kumkum (vermillion) from Jaganmata puja,

• Special fruits (Bhogi pallu) offered to the Guru during Bhogi,

• Holy coins distributed with blessings.

At the Sri Ramalingeshwara temple, devotees from all castes and religions are allowed to enter the sanctum sanctorum and perform Abhishekam (ritual bathing of the deity) themselves.

Most remarkably, many women actively serve as priests, assistants, and ritual leaders in all the temples of the ashram—proving that Sri Kalivanashramam transcends all barriers of caste, gender, and sect, affirming that every being is eligible to serve God, follow the spiritual path, and attain liberation.

Shripada vichalita ksheerambu raashi

In the Telugu film Saptapadi, lyricist Veturi praises the three divine mothers, and in the song "Akhilandeshwari," while describing Lakshmi Devi, he uses the phrase:

"Shripada vichalita ksheerambu raashi" —
When the Mother’s feet touch the calm ocean of milk (Ksheera Sagara), it begins to churn and surge with waves. Such is the immense power of the Goddess.
Yet, despite possessing such supreme shakti, she dwells in her husband Sriman Narayana’s heart, humbly offering her loving service at his feet. That is why she is called “Srihari Pranayaambu Raashi” – the ocean of love for Sri Hari.

Jagajjanani: The Embodiment of Nature

The Divine Mother is none other than Nature (Prakriti) herself.
We often witness catastrophic consequences when even one of the five great elements (Pancha Mahabhutas) goes beyond its natural bounds — earthquakes, floods, solar storms, and so on. Even if Nature appears peaceful on the outside, it is constantly changing. Hence, the Goddess is also known by names like Chanchala and Chapala – the ever-moving, ever-shifting one.

But it is Sri Hari, the Lord of balance and order, who lovingly keeps the infinitely powerful Mother in control. His unconditional love keeps Prakriti from unleashing total destruction. That’s why she is described again as “Srihari Pranayaambu Raashi.”

The Daughter of the Ocean of Milk

In another dimension, Lakshmi Devi is the daughter of the ocean of milk (Ksheera Sagara Raja Tanaya). In Indian households, when a girl is born, it is said that Mahalakshmi herself has arrived.

Picture a little girl, gently walking on her father’s chest with soft baby feet — how overjoyed and overwhelmed would a father feel!
Now imagine Mahalakshmi herself becoming such a daughter, residing in her father’s house and walking gently upon his heart — would not the Ocean of Milk itself surge with bliss?

Thus, she is called “Shripada Vichalita Ksheerambu Raashi.”

The Chaos of Unbalanced Prosperity

Among humble, lower-middle-class families, siblings live together in unity and love. Their home is like a peaceful Ksheera Sagara. But the moment wealth (Siri) enters that house unexpectedly, fights begin.

What was once a shared life turns into a battle for shares.
The same people who once lovingly shared a little rice now quarrel over property. That is why prosperity without spiritual grounding is "Shripada Vichalita Ksheerambu Raashi" — the calm ocean disturbed.

In the movie The Gods Must Be Crazy, an innocent tribal community lives harmoniously, sharing food and everything they gather. One day, a glass bottle is thrown from an airplane.
They believe it to be a gift from the gods and try to use it in many ways. Soon, it becomes a source of conflict.
They realize this gift has brought chaos to their peaceful lives, and one of them sets out to return it to the gods.

Likewise, if we seek only Lakshmi’s material blessings, without filling our hearts with Sri Hari, our lives will descend into turmoil. But if we realize the Mother as the beloved of Sri Hari, our hearts become as pure as the ocean of milk, and our lives flow peacefully.

The Child’s Mind and the Great Illusion

When a child is born, his mind is like the pure ocean of milk.
He smiles constantly, content in himself. Gradually, parents and elders start giving him a name, assigning possessions: “This is yours, this is yours.”
At first, he doesn’t care — he gives away whatever he has.

But as he grows attached to these objects, the Great Illusion (Mahamaya) — the Mother herself — weaves a web of possessiveness within him.
Then come ego, attachment, desires, jealousy, and hatred, and the once-calm mind becomes a stormy sea.

This too is “Shripada Vichalita Ksheerambu Raashi.”

Yet, no matter how much the outer world tries to agitate us, if we never forget the connection we had with Sri Hari in our mother’s womb, and hold on to Him in our consciousness, then the Mother, as Srihari Pranayaambu Raashi, in her supreme devotion to her Lord, protects that mind from disturbance.

She grants the mind stability amidst spiritual and worldly waves, nurtures spiritual practice, and guides it toward the crown chakra (Sahasrara) – the Sri Peetha.

Thus, the Goddess is also “Sri Peetha Samvardhini”, the one who uplifts us to the divine seat.
And she is “Dolaasura Mardhini”, the destroyer of wavering tendencies.

The True Lakshmi: Beyond Wealth

Let us not see Jagajjanani Lakshmi merely as a bestower of wealth (Dhana Lakshmi) or boons (Varalakshmi).

She is:

• Vidya Lakshmi – giver of intelligence for spiritual practice

• Dhairya Lakshmi – giver of courage to overcome obstacles

• Veerya Lakshmi – destroyer of inner enemies

• Santana Lakshmi – giver of spiritually inclined children

• Vijaya Lakshmi – bringer of success in sadhana

• Dhanya Lakshmi – giver of food and sustenance

• Moksha Lakshmi – the one who delivers us to liberation, even while in this very world

If we meditate upon such a divine Mother with deep devotion, and constantly enshrine Lakshmi and Narayana in our hearts, then no lack will ever touch us — neither in this world nor the next.

Antarmukha Samaradhya, Bahirmukha Sudurlabha

 “Antarmukha Samaradhya, Bahirmukha Sudurlabha” — These paired names provide the answer to the question: Where should we seek the Divine Mother? How can we realize her?

To worship the Mother, we visit countless sacred places and temples, traveling far and wide. But no matter how extensively we search outside, we cannot truly attain her there. What we really need to do is seek her within ourselves. She constantly resides within us and guides us from inside.

She is the one who governs this visible body, the inner mind, the life-force (prana) that sustains them, the consciousness that directs them, and the blissful state that is our true nature. That is why she is called “Pancha Kosha Antara Sthita” – the one who dwells within the five sheaths (koshas) of the self.

If we first recognize the Chit Shakti – the conscious energy that operates within us – then we can also recognize the Mother as Jada Shakti, the inert energy, manifesting in all of external nature.

In truth, both Satya (the true, eternal Absolute) and Asatya (the transient world) are forms of that Mother. Hence she is “Sadasadrupadharini” – the bearer of both reality and illusion.

The perishable world (Kshara) and the imperishable consciousness (Akshara) are both expressions of her – “Ksharaksharatmika”.
The manifest world (that we can perceive) and the unmanifest divine energy that invisibly pervades and drives it are also both her forms – “Vyakta–Avyakta”.

Those who reflect on the true essence of this Mother and perfect their meditation and spiritual practice will come to realize her very form.

Why? Because she is “Dhyana–Dhyatri–Dhyeya–Rupa” – meaning the process of meditation (dhyana), the one who meditates (dhyatri), and the object of meditation (dhyeya) are all her own forms.

Under the Shade of the Kalpavriksha

As a child, I once read a powerful story — often attributed to Sri Ramakrishna Paramahamsa — that quietly etched itself into my memory.

A weary wayfarer, after wandering through a forest, took rest in the shade of a large tree. Unbeknownst to him, it was the Kalpavriksha, the mythical wish-fulfilling tree. In his exhaustion, he wished for food — and immediately, a lavish meal appeared. Delighted, he devoured it and felt drowsy. Then he wished for a comfortable bed — and one appeared. Lying on it, he mused, “How wonderful it would be if my wife were here, feeding me pan.” Lo and behold, his wife appeared.

But then came a thought: "This is too strange — food, bed, wife — all here in the middle of nowhere? Could this be some evil spirit’s doing?" As soon as he doubted, the woman turned into a terrifying demon. And when he feared, “She may eat me,” she did just that.

The moral was clear: When under the Kalpavriksha, even thoughts are powerful enough to manifest reality. Not only desires, but doubts and fears too.

Years later, I realized I had wandered through the wilderness of samsara across many births and finally found shelter under my own Kalpavriksha — Sri Babuji Maharaj, our Gurudev.

The Wish and Its Detour

During the Sahasra Chandi Yagam in 2003 at our ashram, I saw American devotees who had come to serve as main karthas. Deep within, a thought arose: "Ah, if only I too could go to America and earn well, I could offer such service!"

Our minds are amusing — like the man who performs penance to meet Lord Shiva, and when Shiva appears, instead of asking for liberation, asks for hair to grow from his uncle’s ears!

That very day, I got a call from the office: "You need to travel to America immediately." I grumbled — "Why this interruption now, of all times?" — unaware that the very desire I had silently expressed was being fulfilled.

But the actual higher desire — to serve and grow spiritually — took nearly ten years to ripen.

Be Careful What You Think

In 2005, while flying on an Air India flight, another stray thought crossed my mind: "Air India is nice, but we were ruled by the British for 200 years. What would it be like to fly British Airways and have them serve us for a change?"

Within a month, I was sent to America again — this time on British Airways.

It struck me like a thunderbolt: "If even passing thoughts are manifesting this way, isn’t that dangerous? I must learn to control not just my desires, but my thoughts themselves!"

The Wake-Up Call

In September 2013, I encountered a near-death moment that deepened this insight.

I recalled seeing humorous signs in American restaurants with instructions on how to save someone if food gets stuck in the throat. I’d laughed to myself thinking, "People here are overly cautious. In our country, who dies from something like this?"

Just days later, while taking a vitamin pill before bed, it lodged in my throat. I couldn’t swallow or breathe. My vision blurred. Panic set in. I tried everything — nothing worked. “Is this how it ends?” I thought, preparing to surrender.

In that surrender, a soft inner voice said, “How can you give up so easily? Try!” Instantly, I remembered the instructions from that very signboard. With renewed clarity, I pressed my abdomen forward and forced the pill out.

It was a reminder that even thoughts of mockery or carelessness return with consequence under the Kalpavriksha.

A Realization Rooted in Grace

Sri Gurudev, like the Kalpavriksha, is always present — silently witnessing, protecting, guiding.

But like the wayfarer, if we live unaware of His presence, even blessings may turn sour. If we recognize His presence, our desires refine, our fears dissolve, and our lives align.

This is the essence of our Ashram's prayer — "Let us always want good, think good, see good." And even if we stray, our Gurudev, in infinite compassion, gently brings us back to the right path.