A dip in the holy Ganga and the Bhagavat Katha Ganga was a truly elevating experience for all at Haridwar, India
It is said that among all living beings we are very fortunate to have been born as human beings. After being born as humans we are more fortunate to get an opportunity to visit Tirtha-sthaans or pilgrimage centers. Having visited such places, bathing in the holy waters of our revered rivers and being privileged to see our beloved deities (their darshana) we need to be more fortunate to meet great saints and sages and listen to their enlightening sermons. What happens most of the times is that we visit our pilgrim centers as a part of a mechanically scheduled itinerary, take a hurried dip or two in the river, bow before the idols and return devoid of religious fervour. What is missing in this entire exercise is the feeling of communion with the place visited, its spiritual atmosphere, oneness with the holy waters and union with our beloved deities. The difference between the two experiences is only of opening up our selves towards the divine. If we only see the idol and cannot experience the divine presence in it, to recognize a saint or a sage and seek their blessings would be a still tougher task. Hence it is said in the Narada Bhakti-sutras ‘Satsang astu durlabho agamyo durgamo amoghashcha’.
These and similar other feelings filled one’s mind after having the pleasure of attending Pujya Bhaishri’s Katha between 25th May and 1st June 2001 at Haridwar, the Dhyanasthali (place of meditation) of Hari Har Brahma and other Gods. The spiritually surcharged atmosphere created by the devotees going en-masse to bathe in the river Ganga in the early morning with the chants of Har Har Gange and then moving in groups towards the Katha mandap made it difficult to make out whether people got the benefit of Gangasnaan because of their punya of listening to the Bhagwat Katha or vice-versa! Truly, both the Gangasnaan and the Bhagwat Katha Ganga were equally purifying and elevating experiences.
On the day of the commencement of the Katha, Shimad Bhagwat was carried in a procession from Shri Gangaswarup ashram, where Pujya Bhaishri was staying, and passing through the main streets of Haridwar was brought to the Katha mandap where it was accorded a very warm welcome. After the pujan of Shimad Bhagwat and Pujya Bhaishri the session was inaugurated by the revered Shankaracharya of Sharada math, Dwarkapeeth, His Holiness Swami Swarupanandji by lighting the auspicious lamp. He congratulated Pujya Bhaishri for his Katha sessions saying that these sessions were like the activity of nurturing the crop of Dharma (Righteousness) with the waters of Bhakti (Devotion), Gyan (Knowledge) and Vairagya (Renunciation). The other mahatmans present on this occasion were Brahmachari Shri Devendra Swarupji, Pujya Muniji Shri Chidanand Saraswatiji, Shri Punyanandji maharaj, Shri Satyamitranandji maharaj, Shri Satpalji maharaj and others.
During the Katha Pujya Bhaishri said that man is not capable of attaining God on his own. Therefore to enable him to experience that loving Almighty God he needs the help of an accomplished Sadguru. Even in the field of music one has to first master the first note of ‘Sa’ and only thereafter one can master the fifth note of ‘Pa’ (pancham). Similarly only after you have an able ‘Sa’ that is Sadguru, can you reach up to ‘Pa’ that is Parmatma (God). In reality the soul cannot reach up to the heights of the Almighty, therefore God takes a human form and comes to us as our Sadguru and guides the disciple on the path to salvation.
Pujya Bhaishri further said that Lord Vishnu carries four weapons in his four arms. These weapons signify the four parts of our antah-karana (our internal existence or being.) The lotus in the Lord’s hand signifies our mind, which should always remain fully blossomed and smiling. The mace in his other hand signifies our intellect, which needs to destroy perverted arguments and be kept on the righteous path. The wheel (chakra) in the Lord’s third hand signifies our wandering consciousness, which should be rid off all illusions and be dedicated to God. The conch in the fourth arm of Lord Vishnu symbolises our ego, which should be blown through, with our spiritual breath power, so that our limited ego gets blown off and the Lord’s spiritual light shines bright through our existence.
The boarding and lodging facilities of devotees who came for this Katha session were arranged and managed by Brahmachari Shri Devendra Swarupji and his disciples of Jai Ram Ashram which has a reputation for providing such facilities to the religious pilgrims coming to Haridwar. The family of Shri Shrinivas Goyal, the reputed business family of Delhi, provided the financial support. Devotees coming from Gujarat had ensured that 111 Shrimad Bhagwat pothis were hosted for this session.
After the completion of the Katha session Pujya Bhaishri paid visits to various saints and mahatmas of Rishikesh, Modinagar, Meerut and others. Thus flowed the Bhagwat Katha Ganga not only in Haridwar but in the hearts and minds of all devotees who thronged in their thousands at the Katha sthala.
