Epilogue

It was the third and final day of the Ashtavakra Gita discourse in Bangalore.

The topic: 'Enlightenment-Have It!' The hall was packed to overflowing. There was pin drop silence as the young Master expounded so authoritatively on the sutras of Ashtavakra. The mesmerized audience listened to the flow of words suddenly interrupted by a coughing bout.

Master asked for water, drank and continued talking.

There was another interruption. Ayya (Secretary to Master for the mission in Bharat) came up on to the stage, went behind Master's seat and whispered something. Master covered the mike with his hand, listened calmly with a facial expression that conveyed 'I'll take care' or something to that

effect. The discourse resumed. Then to the audience's utter consternation, Master gestured for Ayya to come on stage. More whispered exchanges followed. There was stillness, finality about Master's body language. Ayya left, the talk continued and finished. The effect of the speech was electrifying. No one left their seats; spontaneous applause; long serpentine queue for Master's blessings.

I sat in the balcony watching the flow of events. Little did I know that one soul had already taken the offer of enlightenment.

The Master is compassion incarnate. He blessed each and every one of those who sought his grace. As the long line of people was shortening, I went down to the entrance to take my allotted place. Just then Ayya came and said, 'Ma, Master's father has attained Maha Samadhi. All of us are leaving for Tiruvannamalai as soon as Master finishes. Please round up all the acharyas (teachers) and healers and gather them in one place. At no point in time should our body language reveal what I have just conveyed to you. Master wants us all to remain calm and act with spiritual maturity.'

That set the tone for the unimaginable series of events that followed. Very smoothly Master's car moved away with his mother beside him in the centre seat and a few others occupying the rear seat. Mini buses were arranged for us, most not knowing why we were leaving. The unknowing ones were delighted by the turn of events. They were travelling out of Bangalore and would be in Master's company.

That was enough!

When we reached Tiruvannamalai, Vishwa (one of the ashram inmates) stopped the bus, clambered down and picked up some fresh garlands for all of us to place on the coffin. In the wee hours of the morning on the thirteenth of November, the bus stopped at the entrance to Rajarajan Street where Master's maternal grandparents lived. A passing thought struck me that the young Rajashekaran had lived in Rajarajan street and was destined to be a Rajasannyasi - royalty in the manner born (Raja meaning king). It looked like Existence had planned very meticulously.

The orchestration was truly exquisite!

All of us got down quietly and walked solemnly in single file into the house. Master was sitting on the veranda with some male relatives. He was radiating a serene calmness. The minute he saw us, he remarked to the people beside him, 'For the first time I am seeing these fellows really serious.' He then told us, 'Go inside. Pay your respects. Be with my mother. See to it that no one disturbs her. I don't want anyone wailing and weeping and creating any scenes.'

We stepped into the hall and saw a lot of people seated there. Just to the left of the main doorway was the glass coffin. One after the other, in silence, we placed the garlands on the coffin and paid our respects. I looked at the face and found it to be utterly calm. It echoed the final relaxation. Somehow, I couldn't connect the fact that this inert mass I was looking at was a living person to whom I had spoken just two days ago in the ashram. I had bid him goodbye and said that we would see each other during the Jayanti celebrations. In his usual manner, he invited me over to his place for the Karthigai Deepam festival... ellarum vaango (everybody come). Karthigai Deepam is a festival of lights exclusive to Tiruvannamalai. Scores of people travel from world

over to be here at that time.

Yes, everyone came but not for the festival. Little did we know that we had been invited for a celebration, the likes of which we had never seen in our lives. I found the atmosphere very strange. I couldn't put my finger on it. Then it suddenly dawned on me that no one was crying! Everyone was sitting quietly. I had witnessed too many deaths in the family. The ambience had always been one of great grief; wailing and shouting and calling out to the departed one was the rule rather than the exception.

I had no doubt in my mind that the Master was the single controlling factor here.

We all sat around Lokanayaki Amma (Master's mother) who was an inspiration to watch. She was sitting on the ground, next to the sofa on which Master sat. There was an air of innocence and dignity in her demeanor. She aligned her wishes to whatever Master said. She exhibited a total childlike trust in him. As she so simply and beautifully put it: Saami ennodu irrukumpodu vera enna ma ennakku venum? Avar ellamay patthuparu, ma. (When God Himself is with me, what more can I ask for? He will take care of everything, ma.)

She showed a high level of spiritual maturity that is rare for a person, especially a woman born and brought up in a small, closed society.

I understood why Master had chosen her to be his mother. He had mentioned somewhere that energy attracts Higher Beings and makes them act as the spiritual incubator for all Masters when they descend on planet Earth. In a similar way, I felt Amma, due to her extreme innocence and unshakeable spiritual strength was the womb, the incubator that had radiated the innate capacity to receive and nurture Master's exalted energy.

The whole day was suffused with an air of spiritual fervor. Even as people were trooping in to pay their respects, all the brahmacharis looked ascetically resplendent as they performed various pujas with Master's presence and participation. There was Guru puja, Vraja homa, Nithya kirtans, Arti and a lot of input from the Master Himself.

As Master explained, 'When Ayya came to the stage and informed me that my father was no more, I paused for a while and related to the energy. I very clearly saw that just before actual death, father had gone into an enlightened state and had stayed there for at least twenty one minutes. He had attained maha samadhi. Then he relaxed beautifully into the all pervading Consciousness. I told Ayya to relax and carry on with the necessary arrangements. In those few moments of relating, I had done whatever had to be done at the initial stage for the soul to move on.

Now let me take care of all these people who have come here for my blessings. They too need me.'

Only a person in the Paramahamsa state can be so compassionately detached and available unconditionally at all times for those who seek him, no matter the nature of the existing situation. In those few moments, the teachings of Ashtavakra - we are by our very nature unattached, renounced, liberated; we are the all pervading, witnessing consciousness - had been expressed through the Master's body language.

The profound Truths of the Scriptures have to be lived. Here before our eyes was a living example for all of us - devotees, disciples, healers and acharyas were being shown what it really meant to practice what one preaches. Masters do not teach. Their very life is the teaching. If we are alert and awake when around the Master, we can learn within moments what years of pouring over great philosophies cannot teach us.

Every now and then, Master would go out, sit in the veranda, watch the arrangements being made to receive people and speak with his father's relatives and friends in their moments of reminiscing.

He said with great fondness: by his own right my father was a V.I.P. (Very Important Person) in this town because of his innate generosity of spirit and his helpful nature. He had a great fan following. He was so considerate to everyone. Even the last moments he spent on planet Earth were with great consideration, just as he did not disturb me when I was a mere boy on the spiritual path, so too in death he chose to cause me the least disturbance. In my very busy schedule, I am relatively free for the next three days. He chose to leave his body only now! He could have gone when I was in America or during the Ananda Ula (tour of Tamilnadu). What would have happened to all the programs, all the arrangements? A beautiful soul! I have blessed him with the ultimate gift of enlightenment. His energy will never again be converted into matter. He has left his body smoothly, without any pain. He is relaxed and relating with me. Amma, nee kavalai padadhey, naa pathikirain. (Amma, dont worry. I will take care.)

So saying, Master stood up, walked to the glass coffin and very lovingly, with a beautiful smile on his face blessed his father's body and energy. He repeated this often, throughout the day.

The gentry of Tiruvannamalai were exposed to the joyous dignity of death.

Hearing him talk and watching his utterly relaxed, confident, authoritative body language, I realized we were sitting in a live classroom. He was living the truths that he had spoken of on many occasions, especially during the ASP and NSP. He was showing us the way in which we should receive death, the way we should handle the dead and the living. No book can ever give us this kind of understanding, this kind of confidence. I understood why he was particularly careful on maintaining a deeply joyous atmosphere; why he was insistent that no one should weep or wail.

As far as my understanding goes, when the soul leaves the body it is essential that the atmosphere is light, suffused with spiritual understanding, awareness and a mood of deep celebration. Then we make it easier for the soul to move on smoothly to the next dimension.

This is the greatest gift of love we can give to anyone; this is the ultimate act of selflessness.

When we cry, when we grieve, we create such a heavy atmosphere that the soul struggles to leave. We create an obstruction. This is the greatest act of cruelty that we can commit. We suffer from the misconception that if we weep, we are telling the departed one how much we love him/her. Actually, if we look deeply and honestly within ourselves, we will see that we are crying for the loss, the void that the person's death has caused in our lives. If we really understand that death is the climax of life and not the end of life, we too will celebrate with that understanding.

Then where is the room for tears?

When evening arrived that day, sandhya arti (an offering of lit camphor) was performed to the sound of the tinkling bells and the rhythmic clapping of the gathering. Everyone participated with great fervor. I was sitting next to the coffin. Each time my gaze turned to my left, I was looking directly at the face of the departed soul. I was surprised by the fact that at no time was I ever disturbed by this physical proximity to the body. In fact, most often than not we even forgot that the body was there though it was placed in the centre of the room. It did not hold centre stage. There was no exhibition of grief or any trace of morbidity to keep us focused on the body.

I realized that as the Master was constantly keeping the group occupied with some aspect of spirituality, the mind was diverted from its habituated pattern of responding to such situations. Our energies, instead of being tight and confined to our boundaries through fear and grief, was expanding and relating to the high level of enlightened energy present in the room. The moment of death can be a process of deep alchemy for the dying and the living. Since this blessed soul had attained samadhi, the energy it was radiating combined with the high vibrations that the Master exuded had the power to transform something in all those tuned to it. And that is exactly what the Master was making us do.

He did not want us to miss the huge opportunity that Existence was offering us.

In between all these extraordinary activities, Master kept the normalcy of the day-to-day activities going. We went out for breakfast, came back, drank coffee that was served with polite hospitality to our bodies and even did the giri-valam (circumambulating the Arunachala hill). In short, the ordinariness of day-to-day life carried on. This in no way showed disrespect to the departed soul. On the contrary, it showed an extremely mature understanding that death is one more event in our lives; it can be as simple as changing our old worn clothes for something new.

That act of changing is death. If while living we had learnt the art of changing well, then we would carry the same attitude while dying. If we wish to die well, all we have to do is to live well, live fully, moment to moment, as if each moment is our last one; then there will be no room for regret. We will have the spiritual understanding that death is neither frightening nor exciting as some naively think. It is simply a fact of life which gives us a great opportunity for the most profound and beneficial inner experiences to come about.

It carries with it the potentiality to be the moment of Final Illumination.

Early next morning, around 5.30 a.m., we gathered in the main hall. Master asked that the body be given its final bath and draped in kavi vastra (saffron clothes). At that moment I remembered: once when Master was coming back from a tour of the South, his father told the eldest son, who too had come to visit the ashram, seekaram vaa da... sami varadukulla nambba kazhambalam paatarna nambazhayum samiyara panniduvaru (Come quickly. Let us leave before Master arrives. If he sees us, he will make us also sannyasis!) It looked like Existence had a great sense of humor. Master had the last laugh. I am sure that Master's father, Sri Nithya Arunachalananda would have joined in the laughter.

I noticed that there was no change in the physical condition of the body. Death had arrived on 12 th evening and now it was the morning of the 14 th . The body looked exactly as it had been on the first day that we had seen it. It was kept on ice; yet there was no change, considering the heat of Tiruvannamalai and that the glass coffin was not the most sophisticated. The face radiated the same sereneness. There was no body odour though the use of agarbhattis and room fresheners had stopped.

I mused silently: was it because of Master's energy field? Or was it due to the vibrations of all the pujas and artis that were being performed at regular intervals? Or to the fact that the group energy was so profoundly calm and elevating? Perhaps it was a direct reflection of the samadhi state into which Sri Arunachalananada had entered. Before leaving the body, the individuated ego with all its sense-residues had been transformed and purified at the moment of the final exit. There was no odour; only the lightness and bliss of the liberated soul suffused the air that we breathed. It could be all these aspects acting together. I honestly don't know. This was not the time to seek clarifications. That understanding would arise automatically when the time was right, without any kind of seeking or prompting. And of course, my ego never got tired of musing.

Once all the necessary formalities were done, Master asked everyone who was not a healer or an acharya (teacher) to pay their respects and leave the room. Then, closing the doors and the windows firmly, He asked Nithya Kirtanananda to play the ananda-darshan music. The room exploded to the beat of bomma bomma, tha thaiya thaiya thaka with everyone singing and clapping. Master threw his hands in the air and clapped, throwing tremendous energy all around. There was a great buildup of heat in the closed room. Then, He placed His ajna (third eye) on his father's ajna. He uttered 'maha vakya, tatvam asi, tatvam asi, tatvam asi, aham brahmasmi, aham brahmasmi, aham brahmasmi.' Intense energy transfer must have taken place. One cannot even begin to understand its meaning. Then with absolute grace He removed his turban and put it on his father's head; then he placed rudraksh mala around his neck Then keeping to the beat of the cosmic rhythm, He jumped gracefully and nimbly on to the low table on which his father's body was laid. A few pulse beats later, with exquisite dexterity, He placed the big toe of His right foot on his father's ajna ever so gently and threw up His hands in utter ecstasy.

That moment is frozen in the memory. He was both the destroyer and the creator. Whatever I had heard, read and studied about Shiva was happening in front of me. The sketches, the sculptures, the paintings were coming alive. The whole moment was deeply tantric in its intensity. Something in me just gave way. I felt an ecstatic connectivity. Shiva was no longer a mere concept for me. I realized that the updated version of Shiva was my own dear Master. It just blew my mind. Something in me died forever for something else to bloom.

Later, just before the doors were opened to let people in, one of the healers echoed the feeling in all our hearts when he said: Master, if this is how death is going to be, then I am ready to die right now!

The next moments were all about hi(s)tory being created in Tiruvannamalai. For the very first time women were allowed to accompany the funeral procession to the cremation area. The bier was lifted on to the flower-bedecked vehicle. With Master leading the way, women singing the beautifully evocative devotional lyrics of the Arunachala Aksharamana Maalai song accompanied it on its last earthly journey. The most poignant and unbelieving part of this moment was the fact that Lokanayaki Amma, the wife of the departed soul was walking alongside, rhythmically clapping her hands to the beat of the devotional song - an expression of implicit

trust, of inner steel, of dignified grace.

When we reached the cremation area, Master informed us that this was the land gifted by Amma's father to start a Nithyananda Dhyanapeetam centre. He revealed to the gathering that the first person to attend the Nithyananda Spurana Program (NSP) and get enlightened before leaving the body was his father. It was only befitting that the body of a realized soul should be cremated here. When the pyre was readied, the mortal remains of Sri Sri Sri Nithya Arunachalananda was placed on it. The way the body was positioned was truly symbolic. At one end was the sacred Arunachala; at the other end was THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM in the formless and in the form.

Can anyone ask for greater protection than this?

As the final moments arrived for the curtain to be drawn, people were given flowers to offer at the feet of the body one last time. Then, Master informed the gathered crowd that as a sannyasi (renunciate), he couldn't perform the last rites, but as a Guru (Master), it was his responsibility to conduct the rites of passage for his disciple. Master recalled that when he had asked his father what kind of help he needed, his father had answered simply: Swami irunda podum. (If you are there, that is enough). Master said, 'At that moment, he became my disciple.' That complete, total trust is enough. Nothing else is needed.

Master also declared that in future, the 12 th of November, every year - the death anniversary of Sri Nithya Arunachalananda will be celebrated as the day of Enlightened Souls, in memory of all those who attain enlightenment and leave the body under the Master's grace. He promised no matter where his disciples died, his energy would be there to perform the last rites. With such an amazing promise thundering into our very beings, the last lingering fear of death if any, just melted away.

This was a promise from none other than Existence itself.

As his father's energy had traveled directly from a conscious state to a super conscious one without slipping into the unconscious coma state, and had remained in that exalted level for 21 minutes, he had become enlightened. Therefore he could not be treated normally. Also since he had been conferred with the Andhima Sannyas (final renunciation and enlightenment) by the Master prior to cremation, the body had to be cremated with all the honors that are conferred on enlightened souls.

It was like a spiritual military salute of honor to a courageous warrior. Just before the pyre was lit, Master called his mother and brothers, gave them each a sandalwood log to place on the mortal remains of the energy that had been a husband and father for so many years. There was a finality to that act. Then with the shouts of 'Sri Sri Sri Sri Sri Nithya Arunacahlananda Ki Jai' rending the air, Master performed the arati, lit the funeral pyre and consigned it to the flames, with flowing grace and compassion.

The last cameo shot that I remember is of Master putting his arm around his mother and hugging her to his side acknowledging her trusting innocence, spiritual strength and courage.

He stood tall with his biological family around him as Son, Brother, Master, God.

I express my love and respect to each and everyone reading this. It was our deep longing to experience the experience that made this sharing possible.

In Nithyananda, - MNM

"When we meditate, our passion becomes compassion, our lust becomes love, our dreams drop, our imagination gets burnt and our fantasies disappear. Our life experiences a total transformation. We will understand life and sex in a different dimension. We will penetrate death in a different dimension. When we add meditation to our daily living, we bridge life and death."

• Nithyananda

The Supreme Pontiff of Hinduism ("SPH"), Jagatguru Mahasannidhanam ("JGM"), His Divine Holiness ("HDH") Bhagavan Sri Nithyananda Paramashivam, is recognized as the 1008th living incarnation of Paramashiva as per Sanatana Hindu Dharma ("Hinduism") and by His predecessors of enlightened masters and adepts.

The SPH THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM is reviving Hinduism as the 1008th Acharya Mahamandaleshwar (the head for all spiritual leaders) of Atal Akhada (ancient apex body of Hinduism), coronated as Mahamandaleshwar (Supreme Spiritual Head) of Maha Nirvani Akhada (largest apex monastic order) and the youngest Mahamandaleshwar, ordained as the 233rd Guru Mahasannidhanam (Pontiff) of Thondai Mandala Aadheenam, ordained as the 293rd Guru Mahasannidhanam (Pontiff) of Shyamalapeeta Sarvajnapeetam, ordained as the 23rd Guru Mahasannidhanam of Dharmamukthi Swargapuram Aadheenam, and coronated as the 203rd Emperor of Suryavamsa Surangi Samrajyam.

The Srimad Karana Agama, Purva bhaga, Patala 71, Sakalotpatti vidhi, Sloka 8 & 9 (Sacred Ancient Hindu scripture) declares:

इत्येवं नि ष्कळं प्रो क्तं परं भा वमि ति स्मृतम्।म् सृष्टि स्थं लो करक्षा र्थं लो कस्यो त्पत्ति का रणम्।म्। सा धका नां हि ता र्थं तु स्वेच्छया गृह्णते तनुः ।

In this way (Shiva) who is Nishkala - without any body and parts, who is the Ultimate Supreme Being, who is established in the Creation, who is the Cause of the creation of the Universe, assumes a body out of His Free Will for the protection of the Universe, and for the welfare of the Spiritual seekers and Devotees.

The SPH THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM is the reigning spiritual emperor of 17 ancient traditional Hindu kingdoms and the reviver of the most ancient, most peaceful, still-living and long-lasting demonstrable system that shows the possibility of peaceful co-existence amongst people. Following the coronation to establish KAILASA worldwide at the age of 16, for the past 27 years, The SPH THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, as the face of the unified Hindus, has been single-handedly, tirelessly inspiring the dispossessed Hindu Diaspora to reclaim their Hindu centric freedom and stand unified for the centuries-old Hindu genocide.

The 1008th living incarnation of Paramaśiva, The SPH THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM stands as the unifying force for the 2 billion born and practicing Hindu diaspora worldwide and established the Hindu State, KAILASA for the persecuted Hindus in over 100 countries.

The SPH THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM has made resolute efforts towards recognizing and legitimizing the Hindu genocide which has been receiving scant consideration by global leaders and international bodies, The SPH THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM founded KAILASA Uniting Nations. For the past 27 years, this international body has been responsible in building relations, bridging dialogs, inspiring leaders, uniting nations towards acknowledging the Hindu policies which are universal, life positive as referenced from the ancient text of Hinduism. This is the 'ahimsa' (non-violent) way of bringing acknowledgment to the horrors of the Hindu genocide, the untold facts of the darkest act of mankind on Earth to the most contributing civilization - KAILASA.

KAILASA is an apolitical nation whose vision is enlightened living for all. Towards this goal, KAILASA is the only Hindu nation on planet Earth today bringing legitimacy to the principles of Hinduism. Social principles, economic principles, judicial principles, Hindu medical principles, and Hindu economic principles. KAILASA is The SPH THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM's response to humanity's global problems of poverty, hunger, illiteracy, disease, violence and global warming and the continuing ethnocide and genocide of over 80 million Hindus worldwide since 7 centuries.

Over the last 50 years, the effects of meditation and its significant impact on stress, crime rates, violence, political decision making and even war in local and global consciousness is well established. Unfortunately, in the last two hundred years, forcibly we are made to believe Hinduism is a functional principle only for enlightenment and spirituality. It is absolutely dysfunctional for the political, social, economical system. Making Hindu family structure, Hindu social structure dysfunctional is the greatest crime done against humanity.

Sanatana Hindu Dharma has faced both historical and ongoing religious persecution and systematic violence, in various forms including assassination attempts on living incarnations, targeted elimination of Hindu pontiffs through bio war and lawfare, cyberbullying, Hindu phobia, forced conversions, documented massacres, demolitions, desecration and grabbing of worship temples and monasteries, looting of Hindu temples properties, destruction of Hindu educational institutions, elimination of well known Hindu libraries, the gross violation to the freedom to practice the Hindu school of liberated thinking (Sankhya), Hindu schools of living enlightenment (Jeevan Mukthi), gross violations of the right to freedom of religion that includes violations of the right to life, personal Hindu integrity or personal Hindu liberty, mass execution, looting and enslavement.

Hinduism was once practiced freely in over 56 nations across the continent from Afghanistan, Bharat, Nepal, Burma, Sri Lanka, all the way to Singapore, Malaysia, and Cambodia and Indonesia, and in 200 states, 1700 samasthanas (provinces) and 10,000 sampradayas (traditions). Over several centuries the combined forces of foreign invasion, political upheaval, colonialism and religious persecution systematically ended millennia of Hindu Swarajya, or self-rule. Today Hindu temples remain in a few countries but the Hindus who worshiped in them have been ethnically cleansed.

The revival of Hinduism through the civilizational nation of KAILASA globally irked vested interests of atheistic terrorist militant elements, caste supremacist terrorists and other anti-Hindu forces who executed a massive persecution and genocide on SPH and His followers on 2 March 2010 that continued for the next whole decade and comprised of over 70 assassination attempts, over 250 sexual assaults on SPH and his monks and disciples, lawfare of 120 false cases over 10 years, massive hate propaganda in electronic media of over 14,000 hours and print media of over 25,000 articles in 5 years, destruction of heritage properties worth over 27 million USD, and the continuing ethnocide and genocide of over 80 million Hindus worldwide since 7 centuries. Specifically, the lawfare involved:

• Delegitimizing SPH by hate propaganda, disenfranchising Him of His civil and human rights, prejudicing Him from fair representation and fair trial
• Repeated illegal imprisonment, with brazen torture, custodial assassination attempts, supported by system justification in various forms, including the common processes of bureaucracy, indifference, self-deception, diffused responsibility and has resulted in continued systemic complicity with torture, murder and genocide
• Well-planned multi-layer false hate propaganda by the 'fourth estate' media sustained by moral disengagement, leaving the broader public in a state of willful ignorance, motivated denial, out-group victim-blaming, dehumanization and bystander apathy to even genocide.

The SPH THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM stands in solidarity with the untold, multi-level - social, political, intellectual, religious, cultural, linguistic, economic, legal, digital - persecution done to Hinduism and faced by Hindus and Hindu minorities worldwide for the past several thousands of years continues through the modern day. The SPH THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM has been recently acknowledged by the United Nations for the persecution of The SPH and the KAILASA global community, especially the affected women and children.

The KAILASA with de facto spiritual embassies operating across over 100 countries and having presence across the globe as the largest spiritual knowledge source on Hinduism is spiritually governed with the life positive, all-inclusive, universal policies sourced from Hinduism revived by the SPH THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. Having enriched and enreached more than one billion individuals over the past 27 years the KAILASA raises the voice to protect Hindus, defend Hindus and preserve the Hindu narrative for the world.