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Embarking on a Spiritual Odyssey: The Essence of Baba Loknath's Teachings

At Baba Lokenath Brahmachari Mahomandal Ashram, we invite you on a transcendent journey to discover the essence of Baba Loknath’s teachings. Here, in the sanctity of our Ashram, lies a path rich in spiritual wisdom and enlightenment. It is an odyssey that takes you deep into the heart of Vedic traditions, guiding you towards self-realization and harmonious living.
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Self-Realization

Embrace the journey within, guided by Baba Loknath's teachings. It is a path of introspection, where understanding one's true self is the key to spiritual awakening. This journey is about transcending the ego, realizing the unity of all existence, and awakening to the divine presence within each of us.
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Inner Peace

In the teachings of Baba Loknath, inner peace is the foundation of a fulfilled life. We learn to cultivate serenity, balance, and contentment, drawing from the deep wells of wisdom imparted by our revered guru. This peace is not just a personal sanctuary but a beacon that radiates compassion and harmony to the world.
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Seva (Selfless Service)

Central to our philosophy is the practice of Seva – selfless service. Guided by Baba Loknath's teachings, we engage in acts of kindness and service, embodying the principles of compassion and empathy. Through Seva, we not only help others but also purify our own hearts, aligning our actions with the divine will.
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Rituals, Events & Occasions

Our sacred rituals and festive events are profound experiences that imbue participants with the spirit of Baba Loknath's teachings. These are not mere ceremonies; they are moments where the divine and the earthly realms converge. Through these rituals and celebrations, we not only honor our traditions but also create a sense of community and shared spiritual experience. The Ashram becomes a vibrant hub of spiritual activity, where the teachings of Baba Loknath are brought to life, fostering a sense of unity and spiritual growth among all who attend.

The Use of Ashram

What a devotee looks for in an Ashram? Anything material? Perhaps the answer is ‘no,. When we talk about Bhagwat Geeta, it is about sacrifice , about abandoning worldly pleasures and enjoying solitude. In true sense the Ashram does not provide any material benefit, what it offers is subtle. The guidance of guruji transforms the value driver in a person and improves the inner quality of a person. A devotee learns to derive satisfaction from serving others and by following the principles of Baba Loknath, as practiced by Thakur Janakinath progresses towards union with the supreme soul.

The books published by the Ashram familiarizes readers on the life and directions of Baba Loknath. Participation in the interactions improves the quality of introspection. Ashrams registers members and encourage them to participate in functioning of the Ashram. ‘Naronaranayan seva’ on days of celebration provides an opportunity to serve the people. How can one fulfill the underlying conditions of ‘Karmayog’, i.e to work without having any expectation for results. 

The directions of Baba Loknath Brahmachari and overview of Ashram activities.

  1. “Amar charon na dhore acharon dhar”Baba said “Instead of touching my feet, follow my deed”. As guruji explained “Baba is a living geeta and his life is an example of how one should act and behave.” Baba preferred not to speak of himself but his life was a glaring example of life lessons as given in “Bhagwat Geeta.” An order is best followed when the same is taken in heart and one follows it in true spirit. 
  2. “Bohu batsar pahar parbat ghuryiachhi,kintu Iswarer songe amar dekha hoi ni, ami dekhechhi amake.Ami boddho achhi karme o sansare, sangsar boddho achhe jihba o upasthe.Jini ei duto songjom korte perechhen , tinie sidhhilav korite paren” Once Baba responded to a question by saying that “During my many years of travel in mountains and hills , I have never seen one God, but I have seen myself. I have seen myself, bonded in work and family life. Life is shackled in tongues and genitals. One who can succeed in controlling these two can only succeed in achieving salvation.” The direction provides answers to many unanswered questions and one realizes the very fact that we are part of the same universal soul and by cleansing ourselves we can achieve true salvation. The constraints faced by us are attachments and desire , which come as an impediment for realizing our true self, i.e, that we are not separate from the one universal soul. 
  3. “Ami nitya podartho,amar binash nei ebong amar shradhho o nei” In clear terms Baba said “I am ever existent and I never cease to live. There is no shraddha (commendation for dying ) for me. In other words he referred to the Atma which can never perish but is ever existing. In bhagwat geeta Shri Krishna said “”Abinashi tu tadbiddhi sarbamidang tadam” i.e I am immortal. “Atma” or soul is immortal. 
  4. “Ami na dhora dile kar sadhho amake dhorite pare” i.e “None can realize my true self unless I permit .” As indicated in his words, Brahma is omnipotent and one’s true realization depends upon the wishes of ‘Paramatma’ (supreme soul). Such a stage can be achieved after intense longing with deepest concentration. 
  5. “Basonatei sob maati korle . Otoeb basona tyag karo” i.e The greatest impediment in our journey towards salvation is desire, so get rid of the desire”. In all the sacred scripts a major emphasis is assigned on one’s ability to control desires. In patanjali yoga at the onset it is mentioned that the essence of ‘yoga’ is “ chhitta britti nirodhitoh”i.e An essential element of yoga is control of “Chitta britti”. In other words the feelings of desire prompted by attraction/ greed followed by anger and then feelings of being deserted etc come in the way of stability of mind. A stable and neutral mind can only aspire for union with the supreme soul. 
  6. “Bakyaban, bondhubicched ban o bitta bichhed ban, ei tinti ban sohyo karite parile mrituke hoteia deoa jei.” i.e Baba had clearly identified and said that “ If one can absolve of the reaction to the words hurled, severance of friendship and loss of money, he/she will never perish.”The pains of words hurled, loss of a friend and money are reasons for grief and pain. By practicing control of mind one achieves emotional stability which strengthens the body and mind. 
  7. “Sansarer sombandho parityag koriya sampurna ekonistho hoiya yogostho na hoile prakrito jibanmuktir abostha hoi na; sutorang se abostha nikatbarty hoileo amar moto prithok bhabe na basite parile prokritopokshe se abostha asibe na” i.e Achievement of true enlightenment requires extreme concentration by severing all the connections to family life. Such a stage can come only when one confines himself/herself in a serene place, away from the din & bustle. ” The essence of yoga , as propounded by great sages over a period to time, is to dissociate oneself from people and make an earnest effort to unite with the supreme soul. As Baba said this is the exclusive recourse for union with the supreme soul. 
  8. “Barir gorute barir ghas khei na” i.e The cow in the house prefers not to take the grass grown in the house.” In other words we do not recognise the treasures available with us and look for pastures beyond.Paramatma is omnipotent in every being and one has to realize that. The realization is the result of intense meditation and control of our vices.He also said “the body resembles a cage”.. (Where the soul is confined). People misconstrue the body as the soul. The real soul is inside the body , which is omnipotent and can never be destroyed. 
  9. “ Gutipoka resham bahir koriya apnake sarbotro achhadito kore , tokhon sei basa katya bahir hower samartho thake na tahar. Keho tahake bahir koriya bachaeite pare na.Kintu kale jokhon purno roop paribartan koriya gutipoka prajapati aakare parinoto hoi , tokhon se apni apner basa katya bahir hoi, onyer sahajyo grohon kore na” i.e Initially the silkworm cannot break through the structure created by the silk from its own body. When the worm transforms into a butterfly, it becomes strong enough to break the barrier and come out on its own.” This is a demonstration of the immense capacity of a person to cut through the illusion and realize true self in the process. 
  10. “Andho samaj, chokshu thaka sotweo aundhor moto cholitechhe” i.e This is a blind society , progressing without a vision even if there are both the eyes“. Baba refers to the inability of people to find the truth in oneself and be content with pleasures outside. He also said people are after money, food and enjoyment. Unless they come out of these attractions real devotion is not possible. 
  11. “Uhara je amake lokhso koriya amar shoronaponno hoi , tahate ami sushthir thakite pari na, Uhader dukhkho dekhiya antohhkaran aadro hoiya jei. Sutorang uhader dukkhe amar dukkho bodh hoi” i.e Whenever they surrender to me with all their grief, I become sensitive to their sorrow and my heart melts with their sorrow. I feel their grief in my heart”. It resonates the age old realization of great sages that we are one soul and no one can stay away from the feelings of others. 
  12. “Bhagowati mayaie ei sangsar bondhon o mukti uvoyer kaaron. Tiniye jibke boddho koren ebong tiniye anugraha korle jib muktilav kore.” i.e Bhagawati Maya ( the mother goddess) is responsible for both worldly attachments and freedom from the illusions.She creates illusion to the people who are lured by the worldly desires and kindly help those who strives to break the circle of desire and achieve enlightenment.” Human mind is always a battlefield and there are constant battles between the two opposite forces. Lucky ones select the virtues where mercy is bestowed on them by Mahamaya, the mother goddess. 
  13. “Jini tyagi tini sorbodai santushto, kintu jar tyag nei ter kichhutei akankhar nibritti nei” i.e The person who does not have aspiration, always remains contended , but the person who is filled with desire is never satisfied” The principle of Bhagwat Geeta is well laid down in the words of Baba Loknath. Desire brings unhappiness when the object is not achieved, and accelerates the discontent. Even when a desired object is achieved, the possibility of losing it also creates anxiety.
  14. “Nishkam karmosadhonei jiber muktilaver srestho pontha” i.e Work without expecting any result is the best recourse for spiritual enlightenment”. In real life, how can we do work without having any expectations? When we work for union with almighty we don’t have any other aspiration except union with the supreme soul. When we work for general welfare or offering food & clothes to the needy, we don’t have expectations. All the fruits of our actions are offered to the creator. 
  15. “ Mon ja chase tai korbi, bichar kore korbi” i.e,“Do whatever you desire, but judge before doing”. In fact our conscience always drives us in the true direction, but our desire attracts us in the wrong direction. By making our own judgment we listen to our conscience. 
  16. “Mandir e kar ki upokar hobe? Namer moho chharte hobe. Prosher arthe nijer mohima baranor ichha ami sashon yogya mone kori”, i.e What will be the use of a temple? One should not be lured by fame or power. By such an act of expansion one only boosts up one’s own pride.Such actions should be disciplined. 
  17. “ Geeter samosto kothei hower kotha korer kotha noi. Jar jemon upolobdhi se temni kore nijer antare ei Bhagabat geetar ahobane sara debe” i.e Geeta is for becoming, not for doing. People will respond to Geeta as per one’s own perception.” Inner conscience of a person guides the perception of a person in responding to the pronouncements of Geeta.” 
  18. “Nanarupe tiniye je amar kachhe haat pete eshe daran- kokhono daabi niye ,kokhono prarthi hoe. Papike pap bole dekhar amar upei ki. Tora dekhis ekta pother kukur ,er ami dekhi kukurer chhodyobesh dhore tiniye amar dwar prante eshe dariyechhen” i.e The almighty appears before us – sometimes with a demand , sometimes with a request.Who are we to designate a sinner as sin. We looked at a dog, but in disguise the almighty might appear before us.” 
  19. “Chaite janle kichhui oprapyo thake na. Mone prane cheite holeo to amar sei bhakti biswas laage.Nijer saddhyo nijer saddhyo korchhis. Kototuku ker saddhyo bolte paris? Ek chhara dui achhe kothei je keu karo nijer saddhe kichhu korbe ba kichhu pabe.Nijer saddhe je kichhu achhe , eite bholai sadhaner sesh kotha. Jekhane nijer bolte er kothao kichhu nei – sekhanei shob achhe.Er jekhane nijerti sob bojai achhe sekhane kichhui nei.” i.e One can get anything if one ask ernestly . In order to seek earnestly we must have real faith and believe.Who dare to have the capacity to have anything in his own power. When the thought of ownership relinquishes, when the onus disappears , almighty appears.” In his statement Baba referred the most important principle – Enlightenment comes when we lose ownership on anything and everything. 
  20. “ Ek adi antoheen asim sob kichhu jano budbuder moto miliye ekaaker hoye jai. Jibatwer sob kichhu gondi venge pore jai. Ei holo anirbochoniyo paramatmapad, jeti ekanto bhabe upalabdhi sapekhso” i.e An endless horizon disappears into the infinity like a bubble, as all boundaries of individual-self crumble down. It is a unique transformation into the supreme soul which is subject to realization and cannot be explained in words”. 
  21. “Sukhe athoba dukhe, joye athoba porajoye , moner je abostha hoi ,ter nam tap.Sei tap tomaro hoite pare athoba tomader samajer o hoite pare.Je karya dara tumi nije tapagrastha hau , athoba tomader samaj ke tapograstha karo, tahai papokarya” i.eThe state of mind in sorrow or happiness , in success or defeat is like feverish warmth in a body. Such warmth can happen to you or the society. Any deed that makes you or your society vulnerable to the warmth is sin”. As per his words any action which is against our conscience is sin and one can realize oneself. 
  22. “ karya parityag ebong karya kora – ei ubhoyke je akee obostha mone kore , seii sanyasi.Aloshyota prajukto kormo tyagke sanyas bole na”A person who can treat both ‘to do the work ’or to ‘leave the work’ in equal manner , is a sanyasi”, which reflects the neutral state of mind. A sanyasi is not sensitive or reactive to any situations, which does not indicate that he/she should refrain from doing the work in any situation because of idleness. An “Avtar ” (incarnate) appears in every ‘yuga’ to educate all human beings to protect and practice ‘dharma’, so that people follow the virtuous route for living. 
  23. “ Suryodoye jemon andhakar thake na, grihasto jagile jemon choor polayan kore, sei prakar punoh punoh alochona korile tomar nikrishto brittir karya samuho din din polayan koribe. Tomar deho ekti debmandir hoibe, brhamashakti tomar hridoyke adhikar koribe ebong tumi krome brahmanatwa lav koribe. Darkness dispels as sun rises, as thief escapes when the owner of the house wakes up, frequent discussion of own actions will drive out adverse instincts and the body will be a temple of God. The power of brahma will gradually take over the heart and a person will gradually achieve the qualities of Brahma. 
  24. “Jib jokhoniee basona sunyo hoi, tokhoniee tahar jibotwo sesh hoiya jei ebong tini sibatwa love koren arthat tahar jib bhab brahmosottai bilin hoiya jei. Sei abosthei ecchamoyi brohmo sakti (kali) todiyo sobdeho adhikar koriya lon ebong sei shob sorir ashroy korya sristi, sthiti loy koriya thken.Eirupe soroishaurjasali bhagabaner sakti o gunasomponno hoiya ja shiv naame kothito hoyen. Whenever a person is devoid of all worldly desires, the worldly life ceases to exist and one achieves higher stage of “Shivatwo”, (godliness).Wordly life transforms in to godliness . In that stage Brahmashakti ( goddess Ma Kali) takes over the body and transmits power of creation, maintenance and destruction.” 
  25. “Ahong chole gele mon nijer guru hoi;buddhi jagroto hoi , sat o asat bichar ashe . Gyaner sathe bhakti jog kore tora monikaanchon hobi, shraddha hobey toder asray, shraddha hobey toder bandhab, shradhha hobey toder patheo. As pride exits the mind itself becomes the master of own thinking , intelligence sharpens and one can distinguish clearly what is good and what is bad.The reconcilliation of knowledge and devotion escalate towards higher echelon of spiritualism, ‘Shrodhha’(Respect) will be the abode,friend and means of achievement of salvation. 
  26. “Sansarik jibone ba dharmiyo jibone jakhon e anubhav koriba moner moddhe ushringkhalatar bistar lav koritechhe, tokhonie bujhibe je daaridro tomake grush koritechhe.In family life or in Sanyas life, whenever you feel a surge of indisciplined behavior and attitude , realize that poverty is taking over.” 
  27. In his words Dehopater songe songe sob sesh hoye jabe mone koris na . Ami jamontee chhilam ,jamon achhi, temni chirokal thakbo.“ Don’t feel that I will cease to exist after cessation of my mortal body, I am ever existing and will be there forever”. Baba resembles and reinforces the voice of geeta, which unequivocally says Atma is immortal, the physical body is perishable. 
  28. Bindur anubhutir uparei to mohasindhur bistaar. Sobtukur proyojan achhe bolei to sob kichhur sristi, chhoto chhoto kaamoner moddhe dieyi to jagbe manob hridaye sei porom premer proti tybro akarshan.“small droplets of water assimilate into a large ocean. The creation of each and every thing is a necessity . Small attractions grow up to longing for the supreme soul. “ 
  29. Geeta sudhumatro pathya pustak noi je tui niyomito path korbi, konthosto korbi sanskrito slokegulo. Geeta hoer sadhana kor.“Geeta is not a textbook that you study regularly and mug up the “slokas”. One needs to do “sadhana” (intense concentration for achievement.) to develop oneself in the way pronounced by geeta . 
  30. Porom dayal bhogowaner kripa jaar opor pore , taar moddhei dekhbi geetar bhab. Geeta tyager adarsho.“Whoever receives the blessings of almighty God, there is manifestation of the qualities of Geeta in his/her expression & attitude. Geeta is the ideal of making sacrifices’ ‘ The words are a reflection of unequivocal confidence in the principles of Bhagwat Geeta. 
  31. Age grohon pore tyag. Tyag ki eer jor kore ana jai? E holo ek swabhabik abostha.Take pran diye bhalobaste hoi. Monta ter dike dite hoi.Taar kotha chinta korte hoi.Taholei tini jetuku rakhber rekhe bakituku tyag koriye deben. Acceptance is primary and sacrifice comes subsequently. Sacrifice cannot be forced on somebody, it is a natural flair.The devotion to the almighty emerges from the core of the heart.The whole attention should be on the almighty and one need to constantly think of him, Then only he will retain what is essential and discard what is superfluous. 
  32. Chhoto sishur dekhis na ki sohoj sorol bhab. Mayer opor ki swabhabik samarponer bhab.Sekhane chholchaturi ba bidya – bidhir ahonkar nei,sudhu sohoj saral abder,tatei ma khushi. Tokeo temni sohoj sorol hoye taar opor nirbhorshil hote hobe. “Look at the simple expression of a child. A feeling of natural surrender to the mother. There is no ego or pride of knowledge or intelligence. A simple manner of asking , which makes the mother happy. One also has to ask the almighty in such a simple manner.” 
  33. Sob karmer moddhe jokhon taake chhara er tor kichhui kora sombhob hobe na , toor anubhutite jokhon tini sorbomoy korta rupe nijeke prakash korben, tokhon dekhbi geetar karmoyog ,bhaktiyog sob jogyee jibonto hoye uthechhe.Manab deho niye kyano ei prithibite esechis – tokhonie bujte parbi, tar age noi. “When one realizes the inadequacy of his own capacity in executing any work whatsover and surrenders before the almighty, he will assume the complete responsibility of all actions and the ‘Karmayog’, ‘Bhaktiyog’ of Geeta will be exhibited as real. One will accomplish the result of his /her birth in this world.” 
  34. Sadhan pothe cholte giye je nijer guruke praner cheye besi bhalo baste na sikhechhe,tar kachhe chorom satya kokhonoi prokashito hote pare na.“The ‘sadhana’ will never yield result unless one learn how best to love ‘Guru’(spiritual master) more than own life” 
  35. Ami ke janar dorkar nei; sudhu ontor diye pranbhore amar doya viksha chiabi, tahole ami toder sob kosto theke mukti debo“One need not quest for my identity, but should approach me for my kindness from the core of heart, I will relieve from all miseries” 
  36. He also explains how the kindness converges in to a power which confers a safeguard against adversaries.jara bhakti biswas niye amai baba bole dake ,bipade apade amar upare nirbhor kore , tader aarto krondon e amar ontohkoron adro hoi ,doya hoi.ei dayaer moddhe diyei amar shakti probahito hoye taader dukhkho door kore. Ami nityo bastu, amar binash nei ,amar shraddho o nei. Jara amar ashrito , tader onisto kore emon shakti kaaro nei ” Whoever longs for my kindness from the core of heart telling ‘Baba’, & relies on me in distress, my heart melts in their cries and my power transforms through kindness , which dispel their miseries. I am ever existing and I never cease to exist. There is no last rite for me. Whomsoever seeks my shelter and support , can never be harmed by any other force.“ 
  37. Bhog er upobhoger moddhe parthokko achhe, jemon pati er upapati. Sastra bidhi atikrom kore shechhachare ja kora jei tei upobhog, tate shanti hoi na, bidhi purbak bhoge shanti hoi.“ There is a difference between consumption in need (bhog) and consumption for enjoyment (upobhog), like lawful husband and extra legal husband.Required consumption is comfortable , which is not otherwise.“ 
  38. Sudhu ghurle ki hobe? Karmo korte hobe, karmoie je brahma“There is no use roaming around without any purpose. One needs to perform, because work is brahmo.”As it transpires, just wandering in places without any objective does not yield results. One should perform objectively because work is ‘brahmo’. 
  39. Eto pahar pahar parbat , bon jongol ghure toder Iswaarer songe amar dekha holo na, dekhlam nijeke.“I have passed so many hills , mountains, forests etc, but never came across “Iswara”, I only saw myself.” The meaning of the sentence is quite deep. Every being is part of the supreme soul and by realizing self one can realize the presence of almighty. 
  40. Krodh bhalo kintu krodandho howa bhalo na. “One may be angry but one should not be blinded by anger.” It clearly distinguishes natural resistance and rage because of non fulfillment of desire and action initiated by blind anger. 
  41. Guruke asan debe -orthat Gurur adesh hridoye dharon korbe. Boson debe – othat achhadon debe; Abhokto ,nastik prabhritir songe gurur upadesh sombondhe alochona korbe na. Bhusan debe-orthut kriti sishya hower jonyo chesta korbe, karon sisyoi Gurur bhusan. Soyon debe – arthur gurur adesh hridaye rakhibe ebong ta krome prakitigoto kore nebe. “ Grace your Guru with a seat”-means hold the advise of Guru in your heart, “Give attires” -means try to retain the advice given by Guru confidential and do not share with persons who is a non believer. “Give jewels to Guru” – means try to give glory to the Guru by becoming successful in life in true sense, because a successful disciple is the ornament of Guru, “Give a bed for sleep” -means keep the advise of Guru in your heart ,and imbibe in your nature. 
  42. Tui mahot hoyechhis , tai amar mahatwo dhorte perechhis. Barir gorute barir ghas khai na. “You have become great , so you could realize the greatness in me. Domesticated cows do not eat the grass grown in the house.“Means the inhabitants of a place do not value items naturally available and look for objects of happiness elsewhere.
  43. Karyo kora ebong karyo parityag kora e dutoke je ek e abostha mone kore sei sanyasi.Kintu alada kore karmo parityag ke sanyas bole na.Tei mone kori karmotyag opekhsa kormo korai shreyo“A ‘sanyasi’ is one who is not sensitive to resuming and discarding work and remains neutral in both the situations. Escaping duty and going into isolation is not considered ‘sanyas’. So , it is better to work than leaving. 
  44. Kachher bhogoban ke upeksha kore durer bhagwaner khoj nite jaoa paglami. Toor charipashei to tini poribyapto“It is sheer madness to quest for almighty in a far away place rather than looking around . He exists all around you.” As expressed by him, God is present everywhere and we only need to realize that. 
  45. Tui jokhon andhokar ghore thakis , er keu toke jigyasha kore -tumi ke? Tui bolis -ami. Er ami jokhon andhokar ghore thaki , er keu amake jigyasha kore tumi ke? Amio boli -Ami. Prithibite nam e nam e eto mitrota kori , ei amite amite ki mitrota hote pare na? “ When you are in a dark room, if anybody asks-who are you? You say ‘Ami”(I am). When I am in a dark room, if anybody asks -who are you, I say “Ami”(me). There are unanimity in names, why not friendship with ‘AMi’ (I).” The word of Baba expresses the prospects for treating all as the most favorite person. We are all children of God, why don’t we have friendship with everybody? 
  46. Jake paoar janyo eto jog sadhona , eto bhakti , tini ki kabol mandire pratisthito bigrahar moddhe kimba sadhu mohapurushder moddhei simabaddhyo? Tini sober moddhei acchen.“When there is so much of longing for being united with the almighty by taking recourse to Yoga, sadhana, etc, can he remain only in an idol or in Sadhus/great persons. He is omnipresent everywhere”. 
  47. Sadhnar chorom simei pouchhe dekhlam – ami chhara er kothao keu nei; tokhon sober dukhyo nijer moto korei anubhav korlam. Tei to chhute elam toder moddhe, toder sukh dukkher bhagi hote. “After achieving the highest level of meditation, I realized that there is no other ‘person’ except me ( I am within everything).I felt the misery of everybody in my heart. That’s why I rushed back to you, to share your feelings. 
  48. Tora bhebe dyakh, toder chhere ami jaboi ba kothei? Samosto astitwer modhye je ami purno hoey biraj korchhi. Jarai thik thik shraddha purno chitte amar shoron nebe , tarai amar kripa upolobdhi korbe.Think of it.. Where should I go by leaving you all. I am omnipresent in all the creations. Whoever comes to me with deep reverence and complete surrender , they will receive my blessings. 
  49. Gurur priya kaaj korai asol gurur sevaThe best way to serve ‘Guru’ is to perform his favorable task. 
  50. Gyaner songe bhokti jog kore diye tora monikanchan hoey ja“ Reconcile ‘Gyan’ ( Knowledge) and ‘Bhakti’(devotion) and become the precious (manikanchan)gem” 51. Joto gupto toto pokto, joto byakto toto tyakto “More your intention is confidential,the more stable it will be , and more exposed is the plan of action., more likely that they will fail to materialize”.It is necessary to keep your plans confidential to yield results. Exposed plans hardly materialise. 
  51. Jibanmukta hote gele songsherer bondhon parityag korte hobe In order to liberate the soul during lifetime, one has to discard family attachments.
  52. Guruprodotto montrar sudhhasudhhi bichar kora sisyer upayukta kormo nohe. , guru jaha diyechen sisya norbichare taha jop koriya jaibe.It is not desirable for the disciple to judge the quality of the ‘mantra’ given by the guru. The disciple should practice the ‘mantra’ without making any personal judgment. 
  53. Prokrito brahman er lakshan e sotto guner lakshan; orthat shomo domo topoh, souch ityadi. Abar rajoguner lakshyan -daan, Aishrya, Biratwa. Tamo guner lakshan -hingsha, nidra tondra, aloshya , dirghosutrita etyadi. “Satya,raja,tama,are the three gunas(qualities) that determine the dharma ( functional quality) and if one tries to take up assignment which is not conducive to his/her natural quality, that is ‘adharma”( violation of natural functional quality). 
  54. Sadhoker guna bhede achar bhed matro. Jemon birbhaber sadhok chhagaadi boli diye puja kore. Pakhsyantore pashyachari sadhok chhagaadi boli na diye kabol noibedyadi diyei sei kalir e puja kore. “Sadhak ( one who is praying for salvation ) functions in a different manner based on inner instincts.One with the instinct of a warrior will sacrifice a goat for puja of ‘Kali Mata’ (God Ma Kali), while another will offer prayers with flowers and sacred leaves.” 
  55. Osar bostu khonokal e sthiye , abar sar bastu chirokal e sthiye, tomar deho o mon asar, atma sar.“ Body and mind is perishable, so unreal and soul is real, so immortal”. 57. Gyanir sadhan – satsanga,daan,bichar,nityabibek o santosh. Yogir sadhan jibatmake poromatmar sathe jog kora,bhokter sadhon-bhagwanke atmobat seba kora ebong puja kora, kormojogir sadhan-daan o sansarik kajkormo onasokto bhabe kora. The sadhana is different based on the nature adopted. ‘Gyani’ considers interactions with good persons, offering donations , judge things based on conscience etc as preferred duty. ‘Yogi’ concentrates on the reconciliation of ‘jibatma’ with ‘Paramatma’. A ‘bhakta’ i.e devotee prefers to devote himself/herself in serving deity as own self.’karmoyogi’ prefers to perform all duties in life without any attachments. I.e offer every result to the almighty. 
  56. Daaner dwara udarota o bairagya asheCharity brings openness and non-attachment. 59. Bicharer dwara atmanatmobodh hoi.Nityanityo bibek jonmile bisuddha bairagyer utpatii hoi ebong jib shib hoiya jai. Assessment/ introspection of oneself generates the realization of what is own and real and what is not, and with this realization ‘jiba’( mortal being) become shiva ( achieve spiritual sublimity) 
  57. Bhog vinno prarobdha kormo khoyprapto hoi na.Bisheshoto ekbarei jibke mukto kore dile bhagowaner sristi kaushal thake na.The effects of past deeds do not go away without suffering in present life. If a people achieve salvation without any sacrifice ,where lies the creator’s mastery of creation. 
  58. Prakriti dwibidha-bidya o abidya. Bidyar pujai jeeb mukta hoi, abidyar pujai bondho hoi.onek somoy bidya o onidyar sondhisthal kothai taha bujha jai na.“Nature has two sides, possesion of knowledge and the absense of it. Prayer for knowledge brings liberation of the human soul, and the reverse aggravates the mortal binding.Sometimes the boundary between the two is shutle and cannot be detected”. 
  59. Jokhon tomar kichutei taap lagibe na, sukhe ba duhkhe, mane ba opomane, shite ba grishme akee obosthai thakibe ,tokhon e bujhbe tumi mukto hoiachho.When you remain neutral in happiness and miseries, in honor and insult, in cold or hit, one can realize that he/she has been liberated. 
  60. Tinti kotha mone rakhibe.a) goroj koribe ahommak hoibe na, b)krodh koribe ,andho hoibe na, c)pata katia bhat kheibe , bason koribe na“Remember three things (i) Show inclination but do not act foolish, (2) be angry but do not be blind in anger (3) Cut a leaf for taking food, do not use utensils ( i.e, use what is necessary but refrain from building wealth)”. 
  61. Tumi bhogio noi ,tyagi o noi. Tumi nirbikar nirgun sei parom puratan purush. Tumi sarbodei anondomoy.“ You are neither enjoyer nor solitary, you are that non attached incarnation . You are always content and ever joyful . 
  62. Jog o gyan -ei duity kromanyoye chhittonasher pradhan upei. Chitter byapar nirodh ke jog ebong bostur arthaat tottyer samyok darshon ke gyan bole. Sashtre bostu sobde atmake bojhai. Todvinno anyo sob kichhuke abostu bole. “ ‘Yoga & Gyana’ (union & Knowledge) are the two ways to improve the ‘chitta’ ( mind , intelligence etc). To restrain and control habits is yoga and realization of true fact is knowledge.”In our ancient scripts real object signifies ‘Atma’ or soul, while others things are non real objects. 
  63. Oikantik dhyanjog obhyas korile praner spondon binosto hoi ,purak ,kumbhok o rechokadi nirontor obhyas korileo praner spondon ruddha hoiya jai.“By practicing meditation earnestly one can control breathing and by practicing ‘rechak,purak,kumbhak’ ( yoga techniques)breathing can cease. 
  64. Dharmik hoite chahile , protidin ratrite sayan koribar somoy protidiner kormer hisab nikash korbi, orthut bhalo kormo ki koriachhis ebong mondo kormo ki koriachhilo, taha chinta koriya mondo kormo jahate er korite na hoi tar jonyo driropratigyo hobi. “In order to have true allegiance to the spirituality , every day at the time of of going to sleep, assess the effects of your deeds daily, i.e Memorise how many good deeds and how many were bad deeds you have done during the day and resolve not to engage in bad acts ever”. 
  65. Khunnibaraner jonyo deher jemon prayojan bodh , bistha mutra prabhriti tyager jonyo deher jemon prayojan bodh , oirup prayojan bodh jar amar jonyo hoi , se ekhono ichha koraiya nite pare.“As there is an urge for food when hungry and need for excretion when such pressure is built up , if one feels such an urge for me , he/she can initiate my wishes in his/her favor.” 
  66. Ami punoh punoh bolitechhi je ,keho kono onnay karjo koriya sorolbhabe amar nikot prokash korile ami jodi tahar uchit sashti bidhan kori , tobe amar upor sastra ke achhe re? Ami ihao toder boliachhi je ami jaha iccha tahai korite pari , toder biswas nai kajei toder fol hoite pare na. “I repeatedly mentioned that , if one is transperent in his expression of wrong doings to me and if I pronounce any judgment for punishment, which authority can question my judgment? I possess the authority to act in whatever manner I feel; since you do not have trust in me, so there is no result for you.” 
  67. Ami boddho acchi sansar e , sansar boddho acche korme, kormer moddhe ahar bihar e pradhan.“ I am confined in domestic life and the domestic life in engaged in works , where the prime target is eating and wandering”
  68. Veke bairagya nai bina upodeshe Sadhile siddhi nai bina kripaleshe  “Pseudo detachment is fruitless without having proper advice. Without mercy from the almighty there is no liberation in life.” 
  69. Guru holen theka. Je jekhane theke , se sekhane siksha pai. Jaar adesh tumi palon koro, tinye tomar guru.“‘Guru’ is the (theka) restraint , one learns where he/she is restrained.Whenever you listen to the guidance of somebody and observe the direction , he/she becomes your ‘Guru’,” 
  70. Sansar ke atikrom korte bone jaite hoi na“ One need not escape to a forest to get over the attraction of family life.” 
  71. Chai purna biswas o achal bhakti, ek kothai atma samarpan“ What is required is full faith and absolute devotion, i e , complete surrender”( for salvation). 
  72. Din daridra asohei manusher hate jokhon ja dibi , haat pete amiyi sei daan grohon kori“Whatever you offer to the poor and needy, I will be the one who will receive in both hands”. 
  73. Je amar achoron dhorite pare , sei amar choron dhorite pare“ Follow my demeanor , not my feet ” The statement clarifies that one should try to learn by heart the demeanor of a guru. Touching the feet alone without complete surrender may not yield any result. 
  74. Oi taka o drbyadi amar nikat dilei cholibe. Amyie kalighater kali. Je jemon chai , temon e dekhbe.“ It is enough to offer any objects and money to me( as God). I am the ‘Kali mata’ of Kalighat. People view as per their own perception. 
  75. Je jinish e spriha jonme, se jinish e ashramer seva hoi na.“Articles in which a person is attached should not be offered to the deity, because such offerings cannot come to the use of the ‘Ashram’.” 
  76. Tumi amake jaha diyachho , taha amar e roilo. Ami tomake bhogadhikar dilam.“Whatever you have offered to me, still belongs to you, I have delegated the authority to you to enjoy it”. 
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Special Events
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The Gallery of
Our Temple

❖ Baba Loknath Brahmachari Mohamandal Ashram resumed its activities on January 26(republic day), 1981 in order to spread the message of Baba Loknath Brhamachari for spiritual development and social welfare . The ashram was spearheaded by (Thakur) Janakinath Brahmachari , who was born on 14th January 1965 and attained sanyas at the tender age of 7. The ashram started by offering puja of Baba loknath brahmachari thrice a week wherein devotee came from all walks of life for offering puja and blessings of Thakur Janakinath Brahmachari. The objective is to develop positive thinking and inculcate spirit of baba loknath among people . A primary school started with 20 children at the time of its inception , enrolled over 300 students over a period of time. As a part of welfare activities the ashram embarked upon schemes for providing food for people as well as distribution of clothes and imparted professional Training in sewing to women in need. A medical center started functioning in the ashram premises which offered medical facilities to poor and needy with a meagre token money. During special occasions large no of people are offered “prasad” which contained rice ,vegetables and sweet. 

❖ During early 2000, with the kind support of devotees , the ashram expanded its presence in Hairdwar and in Kolkata city by establishing a branch of the ashram for scaling up activities in those places. Dedicated trusts were created and registered in the name of “Janakinath Seva Trust”, “Shri Shri baba loknath Brahmachari Seva Preatisthan”, “Bhaktimate Seva Trust” and “baba Loknath Janakinath Seva Trust”. A society was also created in the name of “Biswamanav Seva” to oversee the functioning of schools. A trust in the name of “Baba Loknath Brahmachari Mohamandal Ashram” was registered in the year 2012 to organize and control the activities of the ashram. 

❖ The pandemic during the year 2020-2022 largely affected the functioning of the ashram . The ashram had to withstand the weather effects during the period and since public entry was prohibited the Ashram had to survive on the mercy of a few devotees and interest accruals of deposits created as corpus fund. Maintenance work was suspended and with great difficulty regular puja was carried on. Some of the ardent devotees and key persons expired during the pandemic. Thakur Janakinath Brahmachari survived a critical corona attack. 

❖ Thakur Janakinath Brahmachari deputed one his disciple to South America to spread Yoga education. An Ashram in Chile was established in early 2000 with the support of dedicated people from Chile and other parts of South America. The devotees from that Ashram , largely from countries in South America and Europe visited India from time to time to meet and receive blessings of Thakur Janakinath Brahmachari. 

❖ Ashram organizes “Naronaryan seva” on 14/15th January on the occasion of Makar Sankranti/birthday of guruji and distribution of clothes to poor and destitutes. On 2/3rd June the ashram observes “Tirodhan Diwas “ of Baba Loknath and makes arrangements for “Naronarayan Seva” and devotional songs and discussions on Baba Loknath. 

❖ Ashram distributed blankets and warm clothes during winter seasons in rural and semi urban areas. 

In the words of Baba Loknath “ Wherever you are in crisis, in War, woods , Water and forest, remember me and I will protect you from all dangers”. The devotees from all walks of life experience the protective support of Baba Loknath and visit our Ashram to offer their prayers in gratitude. Even people from far- flung areas visit the ashram , prostrate before the deity and offer their prayers with tears in their eyes. The ever protective hands of Baba Loknath protects the believer of Baba’s “Abhoy Bani” ( word of solace).

Thakur Janakinath Brahmachari , our guruji, transmits the energy of Baba Loknath and is a living reflection of Baba Loknath. Many followers come to meet him in Ashram from various locations and seek his support in critical situations. There are several occasions when these people come out of crisis by adhering to a simple solution given by guruji. These are the experiences shared by many of the disciples. 

The Ashram in Kolkata attracts people from various places and they perceive the ambience of the ashram as a peaceful place for meditation. It reminds the traditional ashrams where disciples learned sitting at the lotus feet of Guruji. People from many countries visit the ashram just to receive blessings of guruji and express their feelings. (Please refer to www. loknathyoga.com for further details). 

The school for children, training centers for women in tailoring and the ‘Medical Center for poor’, functioning in Ashram ceased to exist in the pandemic period. Ashram is working at present to rebuild those centers.The overseas devotees of guruji expressed their desire to facilitate the process by providing their support. 

TESTIMONIALS

What People Say About
Our Temple

Read through the reflections of our members and visitors in the testimonial section. Their words paint a vivid picture of the transformative experiences and spiritual journeys that have unfolded within the Ashram, adding a personal touch to the visual narrative of our gallery.

A sanctuary of peace! Baba Lokenath’s Ashram is a divine haven where tranquility reigns. Grateful for the serene moments and spiritual guidance.

Abhishek Arora

Infinite blessings! Baba Lokenath’s Ashram is a sacred space where the soul finds solace. Thankful for the profound spiritual experiences within its walls.

Arthur J. Gregg

A spiritual oasis! Baba Lokenath’s Ashram radiates positivity and enlightenment. My heart is filled with gratitude for the profound teachings and serene atmosphere.

Nilam Vaidya

A clarion call is given by Ashram to the devotees to visit the ashram regularly and associate themselves in daily chores.Every person requires time and space for stress relieve after working hard , and time spent in Ashram not only purifies the mind but also relieves stress and induce visitors to introspect. Books published by Ashram provide insights on the directions of Baba Loknath. Ashram also provides scope to people for participating in various service to the people. Members are expected to participate in various activities , not only financially but also by sharing his/her expertise in various specialized areas. Let us all pray to Baba to liberate us from the agony of worldly life.

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