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Hi, this is somebody who has taken the quieter by-lane to be happy. The hustle and bustle of the big, booming main street was too intimidating. Passing through the quieter by-lane I intend to reach a solitary path, laid out just for me, to reach my destiny, to be happy primarily, and enjoy the fruits of being happy. (www.sandeepdahiya.com)

Wednesday, September 9, 2026

Lessons and learning from a powerful yet saintly bureaucrat

Some people have such graceful presence, even in corridors of power and authority, that your dignity (as a common citizen of the country) gets enhanced by several notches. They put you at ease instantly; boost your moral and enliven your hopes just through a few words and small gestures. How are they so effective without even asserting their power and strength directly? It's because they derive that strength from an inherent core of kindness. They are aware that they are playing a powerful role on the surface--for some greater common cause--while the inner detached core of their real Self watches with amusement and playfulness but it never gets personally attached to the play on the surface. I recently had the opportunity to feel the kind inner presence of a powerful persona on the surface.    

Apart from being a writer and poet, I have continued doing my professional assignments to sustain myself, while at the same time fighting court battles for what I believe to be justice and my well-deserved, hard-earned right. After nearly two decades of struggle, despair had slowly started making its home in the armor shield of my determination. I was beginning to lose hope. At times, frustration had started setting in. It was at this stage of my struggle that I finally ended up in front of the Chief Principal Secretary to the Chief Minister of Haryana, Shri Rajesh Khullar ji.

What I am writing here is simply how I felt in the presence of somebody occupying such a high position. Power and authority can be intimidating to common people like us. We take it as a rule so much so that we put all powerful people in the same basket of arrogance and ego. But even a rule can't sustain without an exception. And the honorable CPS to the CM Haryana happens to be one such exception. As I stood in front of him, I faced an exceptional mix of power, strength and authority side by side with kindness, care and humbleness. Both things side by side!? They look contradictory but here in this persona they co-exist. That's what makes Khullar Sahab exceptional. His authoritative presence will instinctively turn you towards obedience and hard work; his kindness will boost your morale and enhance your self-respect. Both things pushing you towards your best.  

He operates, as I see it, as the chief driving force of the Haryana bureaucracy. It is a very powerful, humungous responsibility and an equally onerous task. While waiting outside his office for my turn, I got an opportunity to witness firsthand the extraordinary range of people and matters that converge there.

There were powerful politicians, cabinet ministers, MLAs, mayors and chairmen. Then there were senior bureaucrats from different departments—IAS and IPS officers and many other senior officials from various departments. Alongside them were petitioners and seekers of justice like me, and groups of ordinary people who had come with their representations, hoping to get their problems addressed.

Sitting there, I became a firsthand witness to Shri Rajesh Khullar ji's style of functioning. His schedule was so incredibly busy that even very senior officers and politicians sometimes had to wait, because he had meetings to attend, issues to examine and tasks to get completed.

I waited there for about seven and a half hours. But believe me, the wait did not pinch me at all. Just by being there, observing all the happenings, I happened to read an entire book on state bureaucracy. 

There was such busyness, such a pinpointed approach, such focus, such a bombardment of tasks of entirely different natures. One moment the matter could concern the life of an ordinary person; another could involve a powerful politician, a senior bureaucrat or a wealthy businessman. The range of people and problems that he has to attend to is enormous.

To deal with such different personality types and such varied subjects requires adaptability, quick understanding, knowledge, wisdom and, above all, experience. Just sitting there and watching people come and go became engrossing for me.


The Morning Outside His Residence

Someone had told me that Shri Rajesh Khullar ji give time to people even from his personal time, before normal office hours, early in the morning. So I went to his official residence with my representation and some of my books that I wanted to present to him.

I found dozens of people waiting in the park in front of his official residence.

Many of them appeared to be the people who had lost hope elsewhere and had ultimately reached there. As one can imagine, people in such situations become disgruntled. They lose hope. Frustration sets in. Naturally, some of them were critical of the system and the government.

I heard many people complaining about various things.

But amid all those complaints, there appeared to be a remarkable consensus about one man.

They would say, in effect: Here is an officer who is an exception. Whoever reaches the threshold of his office or residence rarely goes completely empty-handed, because he always tries to do whatever he can to help the person.

One person was particularly critical of the government. But after expressing his criticism, he immediately qualified it. He said, in substance:

“But I have no complaint against Khullar Sahab. It has been my experience for eight years, and I have never been disappointed whenever I approached him.”

Another person went even further. He remarked that politicians sometimes do things that cause them to lose votes, whereas it is officers like  Khullar Sahab who actually increase votes through their positive approach, tireless hard work and willingness to help those who approach them.

These were not things being told to me later as stories. I was standing there and listening to people speak from their own experiences.

Then his personal assistant came outside and collected the applications and representations.

Even the process itself impressed me.

The staff, including the security personnel at the cabin outside the main gate, were extremely helpful. They kept accepting representations even from people who arrived slightly late. The usual time, as I understood it, was approximately 8:30 to 9:30 in the morning. Yet if somebody arrived at 9:35, I did not see that person simply being turned away. The staff would try to help. They would even provide a pen and paper to somebody who needed to write something.

Watching all this, I felt that such consideration and dedication in the surrounding system must ultimately derive something from the central figure himself. It reflected, to my mind, Khullar Sahab's commitment to efficiency while simultaneously trying to help people as much as possible.

Our bunch of applications and representations was taken inside.

About half an hour later, the personal assistant returned with remarks and notings made by Khullar Sahab himself on the individual applications and representations.

When he showed me mine, I was wonderstruck.

I had written an entire page. Out of that whole page, the master bureaucrat had expertly identified and underlined just two points, marked them in the margins, and sent the matter onward to the Chief Secretary for expediting the process.

Just two or three words stood there as the entire positive reply to my full-page representation. His single phrase standing out as the title of justice and fair play! 

After fighting for so many years, those few words appeared to me almost as if they were shining on the page.

They looked to me like the title of justice.

I was deeply impressed.


My Books Reach Him

I then requested the staff, “Can I meet the Hon'ble Chief Principal Secretary?”

They politely explained that it would not be possible because he had to leave.

So I asked, “Can you please forward my books for his consideration?”

They said, “Yes, we can take your books.”

I sent about a dozen of my books to the Hon'ble Chief Principal Secretary.

I knew him to be a person of vast and varied knowledge, ranging from hardcore science to poetry, and somebody fond of literature. I therefore hoped that my books might add some substance to my application and to my cause. They would perhaps tell him something about the person behind that one-page representation.

A couple of hours later, something happened that I had not expected.

I received a telephone call from his personal assistant.

I was told that Khullar Sahib would speak to me.

I was taken aback. I was nervous as well because everything had happened so suddenly.

Then I heard his voice.

There was authority in that voice, certainly, but it was not merely an authoritative voice. Beneath that authority there was a supporting kindness. If you are sensitive enough, you can feel these things. I could feel that this was a voice appropriately authoritative for the responsibility he carries, but its foundation consisted of kindness, understanding and sensibility.

That instantly began putting me at ease.

I had been nervous when the call began, but the manner in which he spoke changed that. He said only a few sentences, but he spoke so personally that it did not feel like some hard and stern message being passed down by somebody occupying one of the highest administrative positions in Haryana.

Then he complimented me on my books.

That meant a lot to me.

He said, “You can meet me sometime.”

Then the call ended.

Those few words gave me an enormous boost. Words of appreciation coming from such a senior figure in the Haryana administration instantly made me feel contented with life in that moment because, more than anything else, I felt respected.

I felt respected for the work I had been doing over the years. I felt that my books had received recognition from somebody occupying a position from which he has spent a lifetime evaluating people, policies, problems and ideas.


Seven and a Half Hours That Became a Learning Book

I thought it better not to lose any time.

Our interaction was still fresh in his memory. A person in his position has to attend to hundreds of issues and hundreds of different personalities every day. Had I been lazy and postponed meeting him to some other day, perhaps whatever positive impression my books had created might have become diluted amid the enormous number of things competing for his attention.

So I headed straight for his office in the Haryana Civil Secretariat.

Sitting outside his office itself became an education.

It was enlightening to watch how things function in the highest corridors of power. I waited for approximately seven and a half hours, yet strangely enough, it did not bother me.

How could one become bored when so many things were happening every moment?

The waiting area itself turned into a big learning book for me.

Highly influential people were arriving continuously. Meetings were taking place on completely different subjects. Administrative issues were being dealt with. Individual matters were being attended to. And among all of these were people like me, looking towards this office with hope.

I was awestruck by the sheer range of it.

Finally, late in the evening, at around seven, I got the opportunity to enter his office and meet him.

“Sandeep”

The way he took my name—“Sandeep”—was so full of kindness and consideration.

It felt as though he understood my position as somebody seeking justice for what I considered a well-deserved cause. There was something reassuring and caring in the way he spoke, as though he understood the wound itself; as though he could sense those clouds of despair that begin creeping into a person after fighting for a cause for a very long time.

Then something else surprised me.

He did not meet me in the manner in which I had imagined the Chief Principal Secretary would meet somebody.

I had expected him to occupy his high official chair behind the large table, with me sitting on a chair in front of him. Naturally, I began moving in that direction.

Instead, he directed me towards a more personal, private inner space.

I was quite surprised.

And there stood before me the poet, the philosopher and the bureaucrat—the man at the very heart of the Haryana administrative machinery—with such natural and majestic authority that his presence itself was sufficient to dispel much of my nervousness and inhibition.

Despite all the authority surrounding him, I found his presence remarkably kind.

When I look back at that moment now, I find something almost saintly in the figure I encountered. This is, of course, entirely my personal impression. I saw somebody surrounded by the glamour and machinery of enormous power, yet seemingly unaffected by it—as though he was simply playing the role assigned to him without becoming attached to the role itself.

I could detect absolutely no ego in his presence.

To me, he appeared to function with a remarkable detachment.

And every word he spoke to me was rewarding.

I felt honored that somebody with such an extraordinary administrative record was speaking so appreciatively about my books. He complimented me again.

I told him:

“Sir, these words of appreciation from the chief driving force of Haryana bureaucracy happen to be my biggest reward in life.”

Then he offered me some fruit.

Now, if such an esteemed personality asks you to have something, one should not say no! So I took a piece of apple and had a bite.

Then he said simply:

“Tell me now.”

From Listening to Action

I told him about my issue.

He immediately made a telephone call to his office and directed that the matter be dealt with as soon as possible.

But another small thing touched me equally deeply.

He knew that I had already been waiting for many hours. It was now late in the evening.

He asked me, “Where are you from?”

I told him that I came from a village in Sonipat.

Then, with what I experienced as very natural concern, he asked:

“Where will you stay today?”

That question has remained with me.

I told him that I would be going back. Had I told him that I was going by bus and had nowhere to stay, I am almost certain—from the impression I formed of him—that he would have directed somebody to make some arrangement for my overnight stay.

Such was the impression his kindness left upon me.


My Overall Impression of Khullar Sahab

The meeting left a very deep impression on me.

What struck me above everything else was the absence of any trace of hard edges, which power and authority easily breeds in we humans, in his graceful yet strong personality. Great power and authority can so easily enter a person's personality. It can gradually create distance between the person exercising authority and the ordinary person standing before him.

My impression was that power had not been allowed to make that dent in Khullar Sahab's personality.

It is not that he does not exercise power. Of course he does. His position requires enormous authority. He exercises power to a great effect that results in tremendous administrative efficiency. But the best thing is: He has mastered power; power has no mastery over him. 

He appears to use power rather than allowing power to use him.

He uses it as an instrument of service—to bring effective change into the lives of people who approach him, to implement the policies that the government places before him, to make the administrative machinery function, and to put forward innovative ideas.

He uses power for a purpose, but, as a person, my impression was that he remains beyond that power.

That is perhaps the essence of my first personal experience of him.

Standing before him felt to me almost like standing before a saint-bureaucrat. One can feel such things if one is sensitive enough.

I found in him a remarkably deep and brilliant mind together with a caring, poetic and sensitive heart.

And that, in my experience, is a very rare combination.


A brief biography of Shri Rajesh Khullar Ji's professional career 


Khullar Sahab's career is not merely a story of rising through the IAS hierarchy; it is a story of repeatedly moving between field administration, social reform, urban governance, national economic policy, international development finance, and finally the very center of state government.

A career built around problem-solving

Sh. Rajesh Khullar, IAS (Retd.), a 1988-batch Haryana-cadre officer, is currently Chief Principal Secretary to the Chief Minister of Haryana, Nayab Singh Saini. The Haryana government's formal order reappointed him to that position with effect from 17 October 2024. Even after retirement from the IAS on 31 August 2023, successive Haryana governments have considered his administrative experience valuable enough to retain him at the center of policymaking. As of April 2026, the CMO's allocation reportedly placed 18 major departments, including Finance, Home, Excise, Vigilance and Health, under his oversight, besides matters not allotted elsewhere. 

That fact alone is revealing. A civil servant normally loses formal executive authority at superannuation. Khullar Sahab retired after approximately 35 years in the IAS, yet was appointed Chief Principal Secretary almost immediately afterward. His continued role under different political circumstances suggests that his principal institutional capital has been something more valuable and durable than mere official timespan of a bureaucrat: the ability to understand a problem quickly, work across departments and convert political objectives into implementable administrative programs. 


The academic foundation

Khullar Sahab came to administration from science stream. He completed an M.Sc. in Physics from Panjab University in 1984, reportedly earning a gold medal, and later obtained a Master of Public Administration from the National Graduate Institute for Policy Studies (GRIPS), Tokyo. Institutional and biographical accounts also record executive study at Harvard Kennedy School. 
He initially qualified for the Indian Railway Service, then Indian Police Service and subsequently entered the IAS in 1988. 
There is an important lesson here for younger officers. His career demonstrates that specialization and general administration need not be opposites. Physics teaches analytical reasoning; public policy teaches institutions and incentives; field administration teaches human reality. Much of his later work appears to combine all three
.

Early administration: social problems before they became fashionable causes


One of the most striking episodes in Khullar Sahab's achievements concerns the welfare of girls. Contemporary biographical material associated with his 2020 World Bank appointment credits him with designing measures in Haryana against amniocentesis-based sex selection and female foeticide, while promoting immunization and girls' education and discouraging early marriage through the Apni Beti, Apna Dhan program. 
This matters historically because Haryana's adverse sex ratio was not a fashionable governance subject when such interventions began. The underlying administrative insight was ahead of its time: Do not treat a social evil only as a policing problem; change the economic and social incentives surrounding it.
The program linked the survival and future of a daughter with tangible state support. Whatever later governments and officers added to Haryana's girl-child campaigns, this early work is part of an administrative lineage that ultimately made the state's gender imbalance a central public-policy concern.
The lesson for young bureaucrats is significant: The best civil servant does not merely administer established priorities. Sometimes the civil servant has to recognize a problem before society has fully recognized it.


Education: Treating teachers as participants rather than merely employees


Khullar Sahab is credited with involving government primary-school teachers in writing new textbooks. 
That appears modest beside billion-rupee projects, but administratively it represents a sophisticated idea: reforms work better when the people expected to implement them help design them.
Instead of assuming that expertise resides only at headquarters, this approach draws on classroom experience. It is an early example of what contemporary management would call co-creation.


Water conservation: Challenging politically easy agriculture

Khullar Sahab has also been credited with encouraging farmers to conserve groundwater by reducing dependence on water-intensive paddy cultivation. 
For Haryana, this is not a trivial issue. Asking farmers to alter cropping choices involves economics, procurement, groundwater, political expectations and livelihood security simultaneously. The important aspect of this episode is therefore not simply the agricultural recommendation. It is the willingness to engage with a structural problem whose solution may not produce immediate applause.
A useful administrative principle follows:
Good governance sometimes means protecting citizens from a future crisis that has not yet become visible enough to frighten them.


Faridabad and Gurugram: The city as an administrative laboratory

Khullar Sahab's municipal years are among the richest parts of his career.
He served as Municipal Commissioner of Faridabad and later Gurugram, along with earlier district-level assignments including Sonipat and Rohtak. During his Faridabad tenure from July 2007 to June 2009, he received a Government of India Award of Excellence under JNNURM. The award was made for his contribution to green transport, sustainable urban mobility and innovative social-security umbrella. 
The social-safety initiative attributed to him combined elements such as bank savings accounts, insurance, public conveniences and night shelters for poorer urban residents. The conceptual achievement is important: poverty was treated not as one deficiency but as a cluster of vulnerabilities. 
That is remarkably modern public administration. A vulnerable family does not experience government department by department. It experiences income insecurity, illness, homelessness, sanitation problems and exclusion simultaneously. Khullar Sahab's approach was to build a protective umbrella rather than an isolated scheme
.



The Aravali Biodiversity Park: One of the most visible physical legacies

Perhaps the most beautiful surviving example of his municipal administration is the Aravali Biodiversity Park in Gurugram.
The area was degraded land vulnerable to dumping, encroachment and development pressure. Citizen group IAmGurgaon approached Municipal Commissioner Rajesh Khullar Ji around 2009 with the idea of restoring it. Accounts of the park's creation record that Khullar Sahab embraced the proposal and enabled the municipal corporation to work with civil society. What eventually emerged was a restored native Aravalli ecosystem spread over hundreds of acres. 
The Indian Express credits him with protecting approximately 250 acres from encroachment and land-mafia pressure, while older Gurugram reporting credits him with helping ensure that the biodiversity park survived and flourished. 
The park later acquired recognition far beyond the tenure of the officer who helped initiate it. Its story provides one of the finest lessons from Khullar Sahab's career:
A bureaucrat's greatest project may be something that matures long after he has been transferred.
There was no need for government to do everything itself. Khullar Sahab's role was to open institutional space for citizens who possessed imagination, commitment and expertise.
That partnership model—administration supplying legitimacy and infrastructure, citizens contributing knowledge and stewardship—is exceptionally valuable for future officers.


E-governance before "Digital Governance" became a slogan


During his Gurugram municipal tenure, Khullar Sahab is credited with starting or strengthening the municipal website, introducing e-tendering, forming citizen monitoring groups and using technology to make administration more transparent. 
This was important because municipal procurement has traditionally been one of the areas most vulnerable to opacity, delay and discretionary interference.
E-tendering appears technically mundane today. In the context of the time, it represented a philosophical change: Replace personal discretion with traceable process wherever technology makes that possible.
This theme followed Khullar Sahab into higher government and became a recurring feature of Haryana's later digital-governance architecture.


Animal welfare combined with municipal administration

Khullar Sahab is credited with creating Kamdhenudham and Nandhidham cattle shelters at Carterpuri and taking measures to address the stray-cattle problem in Faridabad and Gurugram. 
This reveals another recurring trait: Dealing with apparently mundane urban problems instead of considering them beneath senior administration.
Roads, cattle, sanitation, night shelters, parks, tenders and public toilets may lack the prestige of macroeconomic policy—but these are precisely the things through which ordinary citizens experience government.


From municipality to India's Ministry of Finance

Khullar Sahab's next major leap demonstrates the breadth of his administrative range.
In February 2011 he became Joint Secretary in the Department of Economic Affairs, Ministry of Finance, Government of India. Herein he was closely involvement with public-private partnerships and national infrastructure policy. 
He is credited with helping design the structure of India's Infrastructure Debt Funds, an important financing mechanism intended to channel long-term capital into infrastructure. 
Think about the range involved.
The same officer who had been dealing with garbage, cattle, urban forests and municipal services was now dealing with international finance, infrastructure capital and sovereign development cooperation.
That adaptability may be one of the strongest lessons of his career. A good generalist does not know everything. A good generalist knows how to learn a new field quickly enough to make sound decisions with specialists.


Negotiating international development finance

During his Department of Economic Affairs tenure, Khullar Sahab was associated with several major bilateral financing arrangements.
An Indian Express profile records that in June 2013 he signed an umbrella agreement with Germany covering approximately $723 million of financial and technical cooperation in energy, environment and natural-resource management. It also records his role in Japanese development-finance agreements, including infrastructure and energy projects. 
In March 2014, the India-Japan ODA package he was associated with involved more than ¥250 billion, encompassing Delhi Metro expansion and renewable-energy projects; contemporary reporting described it as exceptionally large by Japanese ODA signing standards. 
Here is another lesson for civil servants: A file signed in Delhi can ultimately become a metro line, hospital, road, renewable-energy plant or water system used by millions of people.
Finance is not separate from public service. Properly understood, finance is the mechanism by which public intentions acquire physical form.


At the center of Haryana government

Khullar Sahab returned to Haryana and became Principal Secretary to Chief Minister Manohar Lal in November 2015, remaining in the position for nearly five years before moving to the World Bank. He also held major responsibilities including HSIIDC and at one stage the state Home Department. 

This period coincided with Haryana's push toward digitalization and centralized governance systems.

It would be inaccurate to attribute every Haryana initiative during those years personally to one officer; large programs are collective governmental products. But Khullar Sahab occupied the administrative nerve center through which many such initiatives passed, and multiple profiles explicitly associate him with Haryana's push towards digital governance, transparent process and technology-enabled administration. He was the chief driving force of these measures. 

Systems introduced or expanded during the wider period included digital procurement, citizen-service platforms, family-linked welfare databases, digitized land and property records and increasingly data-driven delivery of government benefits. Khullar Sahab was present at the 2019 launch of the Parivar Pehchan Patra architecture, conceived as a family-level database through which government welfare programs could be targeted. 

The governing idea behind such systems is worth studying even apart from any individual technology: The citizen should not have to repeatedly prove his existence to every department of the same government.

Government data, when lawfully and responsibly integrated, can make the state come to the eligible beneficiary rather than requiring the beneficiary to keep chasing the state.


The World Bank: From Haryana administration to global development

In September 2020, the Government of India appointed Khullar Sahab as Executive Director at the World Bank Group in Washington, D.C.

He represented a constituency including India, Bangladesh, Bhutan and Sri Lanka, and in the Global Environment Facility also represented Nepal and Maldives. 

This was not a ceremonial diplomatic posting. Executive Directors sit on the World Bank Group's governing boards and participate in decisions involving development finance across the world.

Khullar Sahab subsequently chaired the World Bank Group's Committee on Development Effectiveness (CODE). Official World Bank board calendars confirm him chairing CODE proceedings. 

That committee is particularly relevant to his administrative philosophy because its central question is essentially: Are development programs actually producing the results for which money was spent?

That is the right question not only for the World Bank but for every district magistrate, secretary and public official.


Global environmental finance

Khullar Sahab also served as India's member on the Global Environment Facility Council. Official GEF documentation lists him as representing the constituency of Bangladesh, Bhutan, India, Maldives, Nepal and Sri Lanka. 

During the GEF-8 replenishment process, 29 donor countries pledged approximately $5.25 billion, then the largest replenishment in GEF history, for work relating to biodiversity, climate change, pollution and environmental protection. The GEF's own announcement quoted Khullar Sahab welcoming the replenishment and emphasizing innovation and blended public-private finance. 

This creates an extraordinary symmetry in his career.

As a municipal commissioner he helped protect an urban Aravalli landscape.

A decade later he was participating in decisions concerning billions of dollars for planetary biodiversity and climate protection.

The scale changed. The principle did not.


The pandemic and development

Khullar Sahab's World Bank tenure coincided with one of the most disruptive periods in modern development history—the COVID-19 pandemic.

In a 2022 discussion about the Bank's work, he described major World Bank interventions involving social protection, cash and food transfers, healthcare, vaccination and climate-development integration. The Bank had committed billions toward vaccine procurement and distribution in developing countries. 

Again, the important lesson for future administrators is that crises punish rigid institutions. The officer who survives intellectually is the officer who can shift from normal procedure to emergency problem-solving without abandoning accountability.


Returning to Haryana after the World Bank


Khullar Sahab was repatriated to Haryana in 2023. Before his retirement that August he was entrusted with senior responsibilities including Revenue and Disaster Management, School Education and Information/Public Relations. 

He retired on 31 August 2023.

On 1 September he was appointed Chief Principal Secretary to the Chief Minister.

That sequence may be one of the strongest endorsements a career bureaucrat can receive: Retirement ended his membership of the service, but not the government's demand for his service.

Following the formation of the new Nayab Singh Saini government in 2024, an official Haryana order once again appointed him Chief Principal Secretary. 

By late 2024 he was overseeing a very broad set of departments from the CMO, and by April 2026 the latest allocation reported 18 key departments under him. 


Back to the street: Gurugram, 2025

One episode from 2025 captures Khullar Sahab's administrative style particularly well.

Faced with serious sanitation, waterlogging and infrastructure problems in Gurugram, the state government sent the Chief Principal Secretary not merely to hold a ceremonial review but to camp in the city for several days.

Khullar Sahab convened approximately 120 officials from MCG, GMDA, HSVP, DHBVN and the district administration in a marathon multi-hour meeting, working across departmental boundaries on sanitation, roads, electricity, garbage and waterlogging. 

This episode is almost a return to the beginning of his career.

After the Ministry of Finance, after the World Bank, after international environmental finance and after decades in government, the work still comes down to:

a broken road;

a garbage pile;

a flooded street;

an unsafe electric installation;

and a citizen who wants someone in government to take responsibility.

That may be the most important lesson of all.


What can a younger civil servant learn from Khullar Sahab?

If I had to distil his career into principles for a young IAS, IPS, HCS or any person entering public service, I would retain these ten ideas:

1. Become a problem-solver, not merely a rule-processor. Rules are essential, but government exists because real life produces problems that do not arrive neatly arranged by department.

2. Never regard small civic problems as beneath you. A World Bank board member who can still concern himself with garbage, cattle, drainage and roads understands what administration is ultimately for.

3. Use technology to reduce discretion, delay and repeated citizen effort. E-tendering and digital governance are valuable not because computers are modern, but because transparent systems can make public power more accountable.

4. Bring citizens inside governance. The Aravali Biodiversity Park illustrates what becomes possible when government does not treat civil society as an adversary.

5. Think beyond your tenure. Plant the institutional tree even when somebody else will sit under its shade.

6. Learn continuously. Physics, public administration, municipal governance, infrastructure finance, international development and environmental policy appear extraordinarily different. A career can encompass all of them if the officer remains intellectually mobile.

7. Measure outcomes, not activity. A thousand files disposed of mean little if the underlying public problem remains. Khullar Sahab's later chairmanship of the World Bank's Committee on Development Effectiveness embodies this distinction.

8. Integrate rather than fragment. The social-security umbrella, multi-department urban reviews and family-linked service architecture all reflect the same instinct: citizens experience problems holistically, so government must learn to coordinate horizontally.

9. Have the courage to work on difficult long-term issues. Groundwater depletion, female foeticide, urban ecological protection and infrastructure financing are all problems whose results emerge slowly.

10. Make competence your lasting influence. Posts disappear. Governments change. Officers retire. The most durable form of administrative power is to become the person repeatedly trusted with difficult assignments because people believe you can deliver.




The deeper significance of his career

There is a temptation when writing about a highly placed civil servant to measure achievement by proximity to power. That would miss the more interesting story in Khullar Sahab's case.

His career can instead be read as a journey through different scales of public service.

At one scale: a girl child threatened before birth.

At another: a poor urban family needing insurance and shelter.

At another: an abandoned piece of Aravalli land.

Then a whole municipality.

Then the financing of national infrastructure.

Then Haryana Chief Minister's Office.

Then six South Asian nations around a World Bank board table.

Then global climate and biodiversity finance.

And eventually, once again, a dirty street in Gurugram requiring somebody to get 120 officers into one room and make the machinery move.

That arc contains a powerful definition of civil service: The scale of the problem may change; the obligation to solve it does not.

Khullar Sahab's career therefore offers young administrators something more useful than a conventional success story. It shows that intellectual ability must eventually become administrative action; administrative authority must eventually become public benefit; and a truly successful civil servant should leave behind systems, institutions, landscapes and practices that continue functioning after his name has disappeared from the file.



Saturday, September 5, 2026

When the Serpent Stirred: My Journey Through Kundalini, Consciousness and Grace

 


Hi everyone. I hope everything is fine with you, and I hope you are enjoying your life and are joyful in your pursuit. Almighty has been lenient enough to allow us to pursue our dreams and the activities that lie close to our passions.

Audio 1 on Kundalini

What I am going to share here is deeply personal. It is based on my own first-hand experience. I am not presenting a theory, nor am I trying to prove anything to anyone. I am simply narrating what happened to me, how I experienced it, and what I have come to understand from it over the years.

Audio 2 on Kundalini

I don't know how, but it is happening like this: I feel driven, even pushed, to talk about Kundalini, such a majestic and apparently mysterious force. Once you experience something of it, you just can't help talking about it. You feel compelled, pushed, driven, even honored to talk about it and share your experience.

Audio 3 on Kundalini

There may be people somewhere who need this information at this particular stage of their lives, and that is primarily the reason I am sharing it. Even if one person gets some help from it, I think the purpose is served.

Audio 4 on Kundalini

These are highly experiential things. Primarily, something happens to you. Later, when you read about it or listen to other people talking about similar experiences, you begin to correlate things. You fill in the gaps, and gradually you create some sort of theory around what happened to you.

But when it comes to expressing a phenomenon like this through words, words are always insufficient. Still, we have to use words and sentences. There is no other way.

Sometimes, if you don't have experiential knowledge of something, you may find it theoretical. But even theoretical knowledge can help a person later in life. Most of the time, things first come to us in theory. Later, if we are lucky, practical validation happens and the experiential dimension opens before us.

All of us are essentially spiritual beings, with lesser or greater amounts of worldly baggage tagged along on the journey. The worldly baggage is merely fuel for the journey. But there is always a temptation to take the fuel as the main thing, whereas in reality it is supposed to get burnt in the process of karmic dissipation, taking us gradually toward a higher dimension of perception.

Kundalini, as I have come to understand it, is an auxiliary dimension in our psychosomatic system. It is an extra dimension in the evolution of consciousness.

To lead a healthy, successful and joyful life, it is not essential to have an awakened Kundalini. There are so many people who have made a big mark on the stage of time without having anything whatsoever to do with Kundalini. Most of us are quite capable of wading through the challenges of life through ordinary sense perception.



So Kundalini is an extra dimension. This fact should first be accepted.

To me, Kundalini is something lying at the interface of our psychosomatic structure and the larger cosmic energy of which we are a part, just as a drop is a part of the sea.

It is a shortcut, a kind of gateway. You can even call it a portal—a speeding up of the evolutionary processes of consciousness.

And just like any other shortcut, it has its risks, dangers, possibilities, rewards, agonies, ecstasies—everything, in fact.

The fundamental law of the cosmos is pure potentiality, and Kundalini, to me, represents that potentiality, that unbounded field of possibility. It is a trigger point. It is a gateway. It is a portal to enter another domain.

It can kick-start and unleash a sudden current of energy that may take consciousness to a level which, in the natural sequence of karmic resolution, might otherwise have taken several lifetimes of entanglement, pain, experience and learning.

There is a set of controllables and uncontrollables in one's life.

As far as I am concerned, I tried my level best to succeed in normal worldly terms, just like anyone around me. But somehow the uncontrollables, operating at a level of existence beyond my efforts, would repeatedly push me back to square one.

Again and again I would find myself standing almost exactly at the point from where I had started, despite the best of my efforts.

And, as you can imagine, that gives a person a lot of pain and suffering.

You begin questioning the basics that seem to operate the world around you, and before you even realize it, you have entered a spiritual dimension.

I think this is how it happens with many of us who take to this path.

I never had a guide in physical form on the spiritual path. Involuntarily, I began doing yogic practices on the basis of what I had read in books.

One particular practice almost hammered the very base—the Mooladhara—and I continued doing it for almost a decade. I would even say that in some way I felt forced to continue it.

Much later, I realized that perhaps what I had been doing amounted to provoking the snake in its hole—that is, Kundalini resting in its natural state.

They say Kundalini lies coiled at the base of the spine. These may sound like mythological images, but they carry a very substantial meaning.

Imagine that you are walking through a forest. Beside your path there is a hole, and inside that hole a large snake is quietly resting.

You are simply supposed to walk past.

But suppose you become obsessed with that hole. You pick up a stick and keep prodding inside it again and again, trying to bring that resting snake into activation.

What do you expect?

At some point the snake is going to move.

That is exactly how I now look at what happened in my case.

Energy, according to the laws of input and output, moved.

But my organic structure was not prepared for the sudden onslaught of energy.

And, as could be expected, it gave me many nightmares.

They manifested at every level—at the level of thoughts, emotions and body. It left me in what I can only call a dark night of the soul.

It was a karmic leap, a huge jump.

And being completely alone to fend for myself made it perhaps the toughest phase of my life.

There was tremendous agony, pain, fear, phobia and challenge at so many levels.

I was running everywhere, clutching at every possible straw of salvation.

I went on pilgrimages. I wandered in seclusion in forests. I visited ashrams. I fell at the feet of many holy men.

I was trying somehow to save myself from being sucked into that void of darkness and to find some meaning in life—to discover some purpose behind all the apparently meaningless chaos spinning around me.

And something very beautiful happened during that period.

Religious differences melted away.

I would enter a gurdwara, a masjid, a church, a temple or a Buddhist monastery with the same reverence and faith.

I was looking for anything that could save me from darkness.

I tried to become an unquestioning bhakt of different deities. I tried yoga, mantra sadhana, pranayama—whatever presented itself on the way.

The pressure of energy was making me dance to its tunes almost like a puppet. It required tremendous activity at many levels, and I was constantly looking for avenues through which this energy could be dissipated.

About six or seven years ago, I took to worshipping Lord Hanuman.

I began keeping a fast on Tuesdays and reading Hanuman Chalisa from a booklet because I simply could not recite it from memory.

Around that period, I was also visiting Osho's ashram at Murthal, where Sadguru Osho Shailendra, who happens to be Bhagwan Osho's real brother, gave mala diksha and held satsangs and sermons.

On one occasion, I was fortunate enough that he placed his blessing hand on my head.

Around the same broad period, I had also been to Dharamshala and was blessed by His Holiness the Dalai Lama.

That was a very fortunate phase of my life, and something seemed to intensify further in the energetic process.

I have no other explanation for it except that I took it as a possible case of Shaktipat.

Experiences began happening that would later shape the theoretical foundations of my understanding.

Shortly after this period of blessings, one Tuesday I was reading Hanuman Chalisa from the booklet while observing my fast.

Incense was burning. There was an oil lamp. Offerings were placed before the idol of Lord Hanuman in the small temple at home.

And then it happened.

An intense force gripped me very tightly.

I was in perfect awareness of everything that was happening, but my body was no longer under the control of my voluntary conscious mind.

It was happening to me, and I was watching it.

My body was twisted and turned into extremely difficult yogic postures which I cannot even imagine performing in my normal condition.

It felt as if a powerful hand was twisting me, turning me, gripping me tightly and forcing the body through the toughest postures.

I was helpless.

Yet these were not random or weird contortions.

There was symmetry.

There was precision.

A movement would complete a cycle.

The Hanuman idol was kept in a little stone temple with a sharp ledge.

During one of these postures, I was twisted into something like a lotus posture, and then my forehead began moving slowly toward the sharp stone edge.

The descent was extraordinarily precise.

My eyebrow began drawing a thin line along one side of that stone edge.

The pressure was very, very, very hard.

And the line of movement was extremely narrow.

Just a millimeter lower and it could have injured my eye because the force was so intense.

But it went with unbelievable precision.

The same thing later happened with the eyebrow on the other side.

There were many such moments during those approximately forty-five minutes.

When the force finally released the involuntary control of my body, my spine felt completely drawn and straight, almost as if it had been aligned according to some plan.

And then came what I consider one of the sweetest prasad of that entire divine exercise.

I began singing Hanuman Chalisa by myself.

Suddenly, I knew it.

Until then I had always needed the booklet. I had been chanting it for perhaps a year, but somehow now it was flowing freely from memory.

To me, it felt like prasad from the great Lord.

After that, for almost six months, involuntary mudras and bodily movements continued to happen.

Sometimes the body would play with me as if I were a lifeless puppet.

And I think one of the lessons in such things is to make us realize that we are not exactly what we imagine ourselves to be.

Perhaps it is also a way of tracing and reducing the ego—the belief that we are in complete control of everything.



You begin realizing that there may be dimensions of existence beyond the narrow command of the conscious mind.

At the bodily level, perhaps such movements also remove psychic entanglements from our karmic structure.

I know that I have many karmic entanglements from the past to resolve, and perhaps that is why the rise of energy has posed so many challenges.

And the journey continues, my dear fellow travelers on the path.

As the brain and the whole system adjust to this new surge, I have also heard many different types of sounds over the years—the kinds of sounds people read about in descriptions of Kundalini awakening.

I can credibly say from my own experience that I have heard them.

I have heard sounds like buzzing bees, tinkling bells, a flute, a sharp chin-chin sound, rumbling clouds and many other varieties.

To me, this is the divine music of higher vibrational frequencies.

I don't see anything mythological, miraculous or superstitious about it.

It is simply that perception reaches a level where you begin sensing vibrational realities which were previously beyond your awareness.

They say that meditating on these sounds can take a seeker into still higher orbits.

But I am a common man.

I have my responsibilities.

I have my worldly duties to fulfill and karmic issues to resolve.

So I continue travelling on the path while balancing the needs of worldly life with the needs of my soul.

And I remain open to guidance from every corner.

Guidance has always arrived from different directions.

Sometimes through a book.

Sometimes through a satsang.

Sometimes through somebody speaking online.

Sometimes through television.

Sometimes through a YouTube channel.

Sometimes even through a thought that comes exactly when it is needed.

I see all of these as divine mediums through which fellow travelers can receive guidance.

Presently, I have a hunch that His Holiness Maha Avatar Babaji is guiding me on the path.

I feel privileged.

I feel blessed.

I don't know the truth.

But that is how it feels to me.

It is my truth, and I am happy with it.

There is another thing I have gradually understood.

Many people enter spirituality expecting supernatural powers. They think perhaps miracles will happen, that they will reach some level of godliness, that flowers will start showering from the sky.

It is nothing like that.

To me, spirituality is simply evolution in consciousness.

The traditional description of Kundalini rising through seven chakras from Mooladhara to Sahasrara is expressed through beautiful symbolic and mythological language. Such stories capture our attention and help communicate something which is otherwise difficult to explain.

But the process itself, as I experience it, is quite simple.

Scriptures speak of lust, greed, jealousy, anger, hate and other tendencies, sometimes calling them sins.

I don't like calling them sins.

These are simply the normal ways in which an ordinary human being is expected to live.

There is absolutely nothing wrong with that.

Nature does not condemn.

Nature is impartial.

These are simply different ways in which energy is being utilized.

Suppose you are deeply involved in material pursuits.

You are competing with somebody.

You are uncomfortable because somebody else has become materially richer.

You constantly compare your situation with theirs.

Or suppose you become deeply involved with a man or a woman.

That particular relationship can create an entire ecosystem around itself.

Thoughts, emotions, expectations, fears, fantasies, hopes—all of these begin consuming enormous amounts of energy.

Similarly, if you are trying constantly to raise yourself in the eyes of others, you evaluate your position according to what other people think about you.

Most of your energy goes there.

Again, nothing wrong with it.

These are your energies, and you have every right to spend them the way you wish.

But then very little surplus energy remains for anything beyond those pursuits.

This is where my pipe analogy comes in.

Imagine a pipe with seven outlet holes along its length.

Suppose you are pushing water or some fluid through this pipe.

If the lowermost opening is extremely broad and all the upper openings are blocked, where will most of the fluid go?

Naturally, through the lowest opening.

Let us imagine the spine as that pipe and the chakras as those openings.

The lowest outlet is Mooladhara.

If all the higher channels remain closed, most of the force of life finds expression through that lowest available outlet.

And on the basis of that energy, we create our life and our individual manifestation.

So we become busy with material cravings, sexual cravings, competition, anger, hate, jealousy, social position, fears, phobias and the countless things that enter our psychosomatic system from time to time.

Again, this is not about leading a virtuous or sinful life.

In pure pristine nature, such duality does not exist.

Those categories arise from our perspective.

Somebody who is uncomfortable with worldly life may judge these tendencies as sinful.

But nature itself does not judge.

It is simply energy being spent in one way rather than another.

The entire path of spirituality, according to my understanding, is about clearing those higher openings.

Suppose the second outlet, Swadhisthana, begins to open.

Now energy has another channel available.

Naturally, some part of the life-force can begin expressing through that higher opening.

And since every chakra has its own frequency, inclination and characteristics, the world we create through that energy also begins to change.

Our perspective changes.

Our behavior changes.

Our priorities change.

Then comes Manipura, which operates at a still higher vibrational frequency.

And so on.

I have another analogy for this.

Suppose you are living at the Mooladhara level.

It is like standing inside thick stone walls.

You cannot see beyond them.

Everything around you appears segregated, compartmentalized and separated.

Because you cannot see beyond the fence, the ego becomes very strong.

You naturally begin thinking, “It is only about me.”

And all your efforts at creating meaning revolve around that enclosed identity.

The mind even begins feeling secure inside those stone walls.

It says, “This is me. Everything outside is something else.”

But as spiritual work begins—as you meditate, practice sadhana, discipline the mind, tame impulsive behavior and move toward higher frequencies—you begin dismantling those walls.

At first, perhaps only a small opening appears.

You get a glimpse outside.

And suddenly a doubt arises in your mind:

“Maybe it is not only about me.”

You see something beyond your enclosure.

Curiosity begins.

“There is something larger. There is another dimension.”

As the energy rises further through Manipura, Vishuddhi and Ajna, those stone walls begin melting away.

Eventually, instead of thick stone walls, imagine a wooden countryside fence around you—posts and wires surrounding a pasture.

The boundary is still there.

Your ego is still trying to maintain itself.

You still know where “I” apparently end and “the other” begins.

But now the fence is see-through.

That makes all the difference.

Earlier, you could see nothing beyond the stone wall.

Now you can see clearly through the fence.

Even if you have not completely broken the boundary and you still feel separate from the overall unity of existence, there is now a parallel realization:

“Yes, the fence is there, but I can see through it.”

As the journey continues, those boundaries begin receding toward the horizon.

Your field of identity becomes larger.

More and more things begin feeling connected with you.

You begin sensing that they are somehow part of you.

And ultimately, they say, even that fencing disappears into the horizon.

There is no boundary left.

You become one with everything.

By the time energy reaches Sahasrara, to use my pipe analogy again, most of the energy is flowing through the uppermost outlet.

The frequency becomes so refined that perception becomes holistic.

The fence around the little individual self has vanished.

And you feel:

“All this is me.”

This, to me, is what is meant by Aham Brahmasmi.

I know my pipe analogy may sound a bit funny, but it helps me understand the process.

I also look at it through the analogy of a bulb.

Suppose you have a 100-watt bulb in your room.

But along the transmission line, 90 percent of the energy is being dissipated because of resistance in the wire, and only ten watts reaches the bulb.

What happens?

The bulb glows very feebly.

The room remains largely dark.

You cannot see things clearly.

And because you cannot see clearly, you are forced into assumptions and presumptions.

You create unwarranted fears.

You imagine phantoms.

Something in one corner looks threatening because there isn't enough light for you to see what it really is.

This is what I mean by remaining in darkness.

The things themselves are exactly as they are.

But because there is insufficient light, our mind invents what it cannot see.

Now suppose the resistance decreases.

Twenty watts begins reaching the bulb.

There is more light.

You can see slightly more.

Your assessment of the room becomes more holistic than it was earlier.

Then thirty watts.

Then forty.

And suppose ultimately the bulb begins shining at its full hundred-watt potential.

Now the entire room becomes visible.

The darkness doesn't have to be fought.

You don't take a stick and beat darkness out of the room.

You simply bring in light.

And darkness disappears by itself.

Then you look around and say:

“Oh my God! Those fears, those assumptions, those phantoms—I created them myself because I could not see.”

As simple as that.



I create the same analogy between the bulb and the brain.

Earlier, only a small part of our potential was being illuminated because most of our energy was being spent through the lower chakras.

As more energy begins rising through the central channel, more and more of our inner potential begins to light up.

What was earlier dormant begins to activate.

New neural pathways become available.

New perspectives become possible.

You become creative.

You become loving.

You become compassionate.

You see things differently.

Call it enlightenment.

Call it Kundalini.

Call it evolution of the soul.

Words are just words.

They can never fully justify reality.

They are only symbolic representations of something which is ultimately beyond words.

This also explains another analogy which came to me from ordinary life.

Once I was standing in a crowded bazaar.

It was a very narrow street, almost claustrophobic.

People were pushing and jostling against one another.

There was a sort of collective stress in the air.

Standing there, you could not see beyond a particular corner of the street.

And when you cannot see what lies beyond the corner, the mind is free to invent anything.

Maybe my enemy's house is there.

Maybe there is a dead end.

Maybe there is danger.

Maybe there is no way out.

You simply don't know.

To me, surviving at the level of Mooladhara is something like standing in that narrow street.

You cannot see beyond the walls.

You cannot see around the corner.

Your mind can create all kinds of imaginative possibilities.

Now suppose you begin rising into the air.

Imagine that suddenly you are looking at the same bazaar from a hundred feet above, like a bird.

Nothing on the ground has changed.

The street is exactly the same.

The houses are exactly the same.

The corner is still there.

But your perspective has changed.

Now you can see the entire layout.

And you say:

“Oh my God! I was stuck there and thought there was no way out. But it was such a small setup. I only had to walk a few paces, and there was an opening leading into this beautiful garden just nearby.”

The garden had always been there.

The outlet had always been there.

Only from street level I couldn't see it.

This, to me, is what happens as consciousness evolves.

We begin seeing things in greater totality, greater comprehensiveness, in a more holistic way.

Nothing necessarily changes outside.

But our view changes.

And many things which earlier triggered impulsive reactions simply lose their meaning.

This is just like childhood.

Children fight over toys.

Why don't we fight over the same toys when we grow up?

Nobody has forcibly taken the attachment away.

We simply realize the futility of it.

The toy loses its meaning.

Similarly, as perspective expands, many things which once made us fume, fret, fight, hate, compete and suffer begin looking like toys.

They are still there.

But we are no longer compelled to fight over them.

Perhaps this is what liberation means.

So this is enlightenment, according to my understanding.

My opinion.

In my humble capacity, I can only say these are my personal experiences and conclusions.

Jaisi drishti, waisi srishti.

As the vision changes, the world changes.

Perspective changes your viewpoint, and your entire experienced surrounding changes accordingly.

The same idea also makes me look differently at what we call ego.

When we are trapped behind those thick stone walls of the lower perspective, tremendous energy is needed simply to maintain the prison.

And a prison remains a prison, regardless of the beauty of the facilities inside it.

You can decorate the prison.

You can make it luxurious.

You can provide beautiful surroundings.

But somewhere you still feel that something is missing.

Because confinement is confinement.

Much of our energy is spent maintaining that closely confined identity within the walls:

“This is me.”

“That is mine.”

“That is yours.”

“This person is against me.”

“I must prove myself.”

“I must become bigger than him.”

“I must protect my position.”

“I must satisfy this expectation.”

“I must be seen in this particular way.”

That itself is exhausting.

It is like being caught in a whirlpool.

You keep swimming.

You keep spending energy.

You are tremendously busy.

But after some time you suddenly realize:

“Oh my God! I am not proceeding anywhere. I am only moving in circles.”

That realization can itself become the beginning of spiritual life.

You begin feeling not at ease with the existing pattern.

Something in you starts looking beyond what has apparently imprisoned you.

You begin questioning the boundaries created by collective beliefs, customs, traditions, habits and inherited knowledge.

And that, to me, is spirituality.

It is coming out of the cage.

It is the natural tendency of consciousness, of the soul-force, to broaden its platform of operation.

It wants to experience a larger dimension.

It wants to create from a broader field.

And opening the higher chakras is one way of expressing that movement.

After Mooladhara comes Swadhisthana.

Earlier, suppose Swadhisthana was blocked.

Then through sadhana, yoga, jnana, voluntary effort, disciplined living, working with the mind, taming impulses and instinctive reactions, this second opening gradually becomes available.

Now the energy which previously had no option except to flow through Mooladhara finds another outlet.

And because Swadhisthana operates at a higher frequency, the life created through that frequency must naturally have a different quality.

Then comes Manipura.

Then Anahata.

Then Vishuddhi.

Then Ajna.

Then Sahasrara.

With each rise, perspective becomes broader.

I also believe that every authentic spiritual path is capable of helping us in this movement.

Bhakti yoga.

Karma yoga.

Jnana yoga.

Yoga sadhana.

Meditation.

Love.

Compassion.

Service.

Surrender.

Different paths may look entirely different on the surface, but they serve their own purposes.

I have used all three major paths—bhakti, karma and jnana—in different ways, and what I have realized is that they complement one another.

So we should not commit the folly of looking down upon another person's path.

Every one of us has an individual system.

What we are given, what appears before us, and what we encounter on the path of sadhana may have something to offer us.

If we remain receptive and open, there are always takeaways.

And I have increasingly come to believe that Mother Existence itself becomes the guru.



I never had one particular physical guru guiding me continuously.

But I have never felt that guidance was absent.

Whenever I have genuinely needed something, it has come.

Sometimes through a certain thought.

Sometimes through a book.

Sometimes through somebody's words.

Sometimes on television.

Sometimes through a YouTube channel.

Sometimes through an apparently accidental encounter.

At the end of it, I find myself saying:

“Yes, I received help.”

That is why I say my guru is entire life.

Mother Existence.

If you remain open to it, it will guide you according to your circumstances, your karma and where you presently stand.

It creates situations.

It creates circumstances.

And guidance arrives from here or there.

If you are lucky enough to have a genuine guru in physical form, you are fortunate.

Cherish that blessing.

Honor it.

Proceed on the path.

But if you don't have such a guru, don't think that existence has abandoned you.

Life itself can become a great guru if we are open enough to learn.

There is another dimension to all this which I see in terms of evolution.

Somebody may be completely occupied with material pursuits in this lifetime.

There is nothing wrong with that.

That may simply be the stage of his or her journey.

Perhaps that person has to fulfill certain prarabdha karmas at that level.

At the end of this life, while shedding the body, there may come a realization about the futility of certain attachments.

That realization itself may carry the Jivatma slightly higher in another lifetime.

Then further disillusionments may fall away.

Slowly, across lifetimes, consciousness continues evolving.

It may happen voluntarily or involuntarily.

Circumstances prod us.

Life pushes us.

Just as a tree grows according to sunlight, soil, water, wind and the larger ecosystem around it, the Jivatma also evolves in response to the push and pull of circumstances.

I call this circumstantial living.

Evolution is happening, but you are largely a product of circumstances.

Yet sooner or later, Mother Existence seems to want us to take a more conscious leap.

It wants us, metaphorically speaking, to launch ourselves like a satellite into a higher orbit.

That is where voluntary spiritual effort comes in.

This, to me, is the higher purpose of life.

Something that might naturally take many lifetimes can be consciously accelerated.

We voluntarily intervene.

We give ourselves to sadhana.

We give ourselves to awareness.

We give ourselves to love, discipline, compassion, service, meditation and understanding.

We take a leap.

Perhaps that is why Kundalini is such a shortcut.

But precisely because it is a shortcut, it should never become an obsession.

I would strongly say this to anyone interested in Kundalini:

Don't crazily try to awaken it.

Don't make it a destination.

Don't sit every day thinking, “I must awaken Kundalini. I must awaken Kundalini.”

Let it happen by its own choice.

Let it happen through the grace of the Guru.

Let it happen through long hours of meditation.

Let it happen through discipline.

Let it happen through love.

Let it happen through compassion.

Create the background.

Prepare the soil.

Don't be in a hurry.

There are many reasons why this resting snake may come into activation.

It may happen through very intense yogic sadhanas.

It may happen through the blessings of a Guru whose vibrational frequency is such that somehow the last blockage in your energy channel gets removed.

But even for Shaktipat to work, I think the seeker has to have reached a particular point of readiness.

The Guru perhaps only provides the final spark.

Imagine something that is completely dry and ready to burn.

You only need one spark.

The Guru gives that spark, and suddenly the entire thing lights up.

Near-death experiences may also trigger something.

There are so many accounts of people whose normal sense perception apparently stopped for a few moments, and consciousness tasted something entirely different.

They returned with glimpses of that experience, and their lives changed.

There can be many reasons why the resting snake comes to life.

But once it does, life changes.

You now feel a completely different type of nervous or pranic energy flowing through your system.

You can't simply ignore it.

You have to adjust to it.

It can be very strong.

The whole system may feel as if it is undergoing a refabrication.

That is the word I would use: refabrication.

A complete reshaping of the system.

The nervous system, the body, emotions, mind, conditioned knowledge, relationships, ideas of identity—everything can come under pressure.

You become almost like a workshop where, day and night, visible and invisible forces are working.

Old conditioning gets jolted.

Your understanding of yourself gets challenged.

The way you define life changes.

Your relationships may get tested.

Many people may leave.

But those who are genuinely meant to remain with you will remain.

So I would say, don't become too hard upon yourself when these things happen.

Once this treasure—or this burden, depending on the moment—of extra energy has been let loose into the system, one has to become receptive.

One has to bow down to its grace.

And one has to lead a disciplined life.

There is no other way.

You have to allow yourself to be reshaped into a new persona.

It may be challenging.

It may be testing.

It may at times feel unbearable.

But I gradually learned to believe that the process was not meaningless.

I began trusting that whatever was happening was somehow taking me toward another dimension of consciousness.

This does not mean that every moment was pleasant.

Far from it.

There were times when the body itself seemed to be fighting a battle to adjust to the new intensity.

At another level, there was a battle with the conditioned mind.

Old knowledge.

Old definitions.

Old emotional patterns.

Old fears.

Everything was being shaken.

It was almost like casting off an old skin.

A new version of yourself is trying to emerge.

And perhaps that is why Kundalini is so often described in powerful symbolic language.

Most of us have heard about the seven chakras—Mooladhara, Swadhisthana, Manipura, Anahata, Vishuddhi, Ajna and Sahasrara.

To me, these are junctions of energy in our system.

Just as electricity can flow through a wire even though you cannot see electricity itself, our apparent body is also a huge functioning machine of different energies moving around.

Once Kundalini becomes active, you can actually begin feeling energies moving and spinning around the system.

This is my personal experience.

Initially, it can leave you awe-struck.

You may even become scared if you have no theoretical understanding of what you are experiencing.

That is why I think some theoretical knowledge is helpful.

There have been people far, far more capable than me who have studied and experienced these domains deeply.

Pandit Gopi Krishna's books on Kundalini, for example, helped me greatly.

He describes various aspects of the process and the way an individual system can be reshaped.

For me, reading such material helped put words around things that had already begun happening experientially.

But again, books are not the experience.

Words are not reality.

They are maps.

Reality remains larger.

And all in all, I would say Kundalini is not about miracles.

It is not about becoming supernatural.

It is not about displaying powers.

It is not about the sky showering flowers on you.

It is about consciousness evolving.

It is about perspective expanding.

It is about slowly realizing more and more of one's potential.

The entire potential of cosmic intelligence, I feel, is present within every one of us.

Just as the essence of the entire sea is available in one drop of seawater, the essence of existence is present in each one of us.

That is our deity.

That is our hidden potential.

Aham Brahmasmi.

Infinity cannot be meaningful if it is somewhere else but unavailable here.

If the whole is infinite, that infinity must somehow be reflected in every fragment of the whole.

That is how I look at it.

And once we realize that we have to proceed on this path, we have to give our best to it.

Not forcefully.

Not obsessively.

Peacefully.

Read good books.

Listen to people who have experienced dimensions of life that resonate with you.

Meditate.

Live with discipline.

Love.

Serve.

Be compassionate.

Stay open.

And believe me, help keeps arriving when we need it.

I have seen this again and again in my own life.

Maybe somebody somewhere needs these words at this particular time.

Even if only one person reads till the end and feels, “Yes, somebody else has experienced something similar; I am not alone in trying to understand this journey,” then perhaps this narration has served its purpose.

Sometimes I feel this majestic force itself wants to come out, to get verbalized, to be conveyed.

Maybe somebody needs the information.

Maybe somebody needs a little reassurance.

Maybe somebody simply needs a direction.

As far as I am concerned, all I can offer is my personal experience.

Nothing more.

I am still a common man.

I still have responsibilities.

I still have worldly duties.

I still have karmic issues to resolve.

I am still travelling.

I am not claiming that I have reached anywhere.

I am simply sharing what has happened to me and what I have understood so far.

And the journey continues.

So, my dear fellow travelers on the path, move peacefully.

Don't be in a hurry.

Don't become obsessed with awakening anything.

Allow Mother Existence to work according to your circumstances and your karma.

Remain receptive.

If guidance comes through a guru, bow to that grace.

If it comes through a book, receive it.

If it comes through a stranger, receive it.

If it comes through a satsang, receive it.

If it comes through silence, receive it.

Life itself can become the guru.

And perhaps, when we become sufficiently open, we realize that guidance was always there.

We simply had to become capable of receiving it.

Happy be your journey on the path.

Stay blessed.

May Almighty guide you.

May you realize the potential that lies within you.

And may you travel your path with love, discipline, openness and grace.

Blessings.