Table of Contents
About This Book (Back Cover)
Inside Front Cover
Running After The Shadow
Of A Sadhaka
Brahman’s Moksha Rasayana
The Brahma-Vidya Gurus
Of all Climes and Times
Whose Universal Message
Serve, Love, Give, Purify, Meditate, Realise.
Be good; do good; be kind; be compassionate.
Enquire ‘Who am I’, know the Self, and be free.
H.H. Swami Sivanandaji
Maharaj has brought not only light but life into the Quest after the Truth,
where life had so long been regarded as a burden to be patiently and gloomily
carried to its natural end, and where he who walked was asked to fix his eyes
on the ground, to let his mind dwell on the miseries of the world, and to make
his heart constantly meditate upon ways and means of getting rid of the world
Swami Sivanandaji has given a
complete reorientation of this Quest after Truth which is truly a Quest after
Bliss, every step taken taking the seeker nearer and nearer to the Fountain of
Bliss. The spiritual aspirant’s life is thus made a Blissful Song of Joyous
March to the Goal.
The chief instruments
employed by him in bringing this about are the song and the stage. Through
these he effectively transcends the doubting and arguing intellect and makes a
direct approach to the heart which is the home of faith and devotion, the heart
which feels and knows (realises) rather than trying to understand.
It is this novel approach to
Vedanta and Yoga that has earned for him the heart’s gratitude and adoration of
millions all over the world.
Several Plays have been
written by Sri Swami Sivanandaji; and it was usual on all festive occasions at
Anand Kutir where the Sage dwelt to stage one of his plays. It has been the
invariable experience of those who took part in the festivities that they had
learned more than what hundreds of lectures could have taught them. To read
Swamiji’s plays is to get pleasure and profit together.
Inside Front Cover
Brahma Vidya or “the Science
of Sciences that enables man to know the very source of Knowledge itself” as
Sri Swami Sivanandaji puts it, is the precious legacy which the sages of yore
have left behind them. It is truly a divine light that enables us to see within
ourselves, to direct our gaze into the darkest corners of our own inner
personality, and piercing through the veil of ignorance, to realise the Light
of lights that we are truth.
Brahma Vidya enable us to
lead a better and more fruitful life here, a life of harmony, love, service,
peace and joy.
That Brahma Vidya Sri Swami
Sivanandaji Maharaj has presented in the form of delightful Plays in this
Brahma Vidya or “the Science
of Sciences that enables man to know the very source of Knowledge itself” as
Sri Swami Sivanandaji puts it, is the precious legacy which the sages of yore
have left behind them. It is truly a divine light that enables us to see within
ourselves, to direct our gaze into the darkest corners of our own inner
personality, and piercing through the veil of ignorance, to realise the Light
of lights that we are in truth.
Brahma Vidya enables us to
lead a better and more fruitful life here, a life of harmony, love, service,
peace and joy.
That Brahma Vidya Sri Swami
Sivanandaji Maharaj has presented in the form of delightful Plays in this
volume. Of this mode of treatment of this abstruse subject, Sri C.
Rajagopalachari (then Governor-General of India) said: “It gave me great
pleasure to see your book Upanishad Drama. Gold beaten into all sorts of shapes
gives joy. So have you beaten the Upanishads into new and artistic shape! I am
amazed at your energy.”
Art appeals to the heart;
and heart is the seat of the soul. An appeal to the heart through art is,
therefore, at once soul-elevating. It is now well-known that Swami Sivanandaji
has ever been appealing more to the man’s heart than to his intellect and that,
therefore, he has been able to effect a wider spiritual awakening than any
saint has so far been able to.
In this book, some of the
Plays of Sri Swami Sivanandaji Maharaj have been brought together, which
present spiritual truths in a graphic manner to grip the reader’s attention and
to conquer his heart.
In this book there is a Play
for every great festival or celebration. We do hope that the readers will make
the best use of this publication and enact these Plays frequently, for the
benefit of the entire humanity.
AFTER THE SHADOW
A drama asserting in
unequivocal and convincing terms the paramount importance of the Divine Life
and Spiritual Propaganda at all times and in all conditions-in war and peace,
in freedom and bondage, in poverty and luxury.
A conversation takes place
among four friends-an advocate, a doctor, a professor of Economics and a
spiritual culturist. The politically and economically degraded condition of
India is attributed to the emphasis laid in the past by Indians upon
spirituality. The spiritual culturist meets the arguments halfway, when his
Guru, a Swamiji, appears on the scene and, by his brilliant exposition of the
essence of spirituality, opens the eyes of all to the Real Truth.
Also this play serves as an
introduction to the Plays that follow.
Scene: Drawing room of a
wealthy advocate. He is talking to a friend-Spiritual Culturist—who is a
selfless worker in the religious field. Two other friends of the advocate enter
at this time. One is a Doctor, a follower of the Epicurean school, wholly
engaged in earning money and feeding his own family With luxuries and comforts.
The other is a Professor of Economics who strongly believes that industrial
expansion and economic independence alone is the ultimate goal. After usual
introductions, the topic of conversation is switched on to the problem of the
(Addressing the Spiritual Culturist): My friend, I am strongly of the opinion
that your precious energy and intellectual capacity are being wasted in
worthless activities which cannot solve our immediate problems.
Spiritual Culturist: The
immediate problem can only be solved by striking at the root-cause of our
present state. A nation cannot survive or prosper unless the majority of its
individuals possesses a high degree of culture and character, India had a
glorious past and a culture of its own, which is now confined to a few. We must
revive it and raise it to more glorious heights if we are to regain our lost
heritage, both material and spiritual.
Professor: But how
can the masses and lower middle classes, who are steeped in poverty, who cannot
make the two ends meet and who have nothing to eat, assimilate these cultural
teachings before their physical needs are satisfied?
Spiritual Culturist: If our
well-to-do educated people first develop their character and culture by
practising religion and philosophy in their daily life, we shall regain our
lost glory and economic independence, by generating the spirit of
self-sacrifice and selfless service among them for the uplift of the poorer
Doctor: I do not
believe in all this talk about culture and character or economic betterment of
the masses. Where is the time or leisure for any public work? Everyone should
mind his own business. All my time upto late hours at night is occupied by
professional activities and calls. I must have time for recreation, shopping,
cinemas and other social obligations.
Spiritual Culturist: You seem
to have a gross and limited vision and are ignorant of higher, transcendental
matters. This is an Asuric attitude of life described in the Gita (Ch. XVI)
which leads to degeneration, bondage and suffering in the future lives. Where
there is a will, there is a way. If you earnestly wish to serve humanity, you
will find the leisure and energy also.
Advocate: I think
we should direct all our energies to the political and economic field instead
of wasting our energy in the propagation of spiritual culture. When we get
freedom and economic independence, we shall see about culture, character and
the life hereafter.
Spiritual Culturist: In that
case you should also stop your eating, drinking and professional activities until
freedom and economic betterment are attained. Culture, character and religion
are as important for the soul, as food is for the body and wealth for material
life. If you wait till freedom is attained, you may never be able to progress
at all. Who can say that freedom will be attained in his lifetime? You will be
wasting this precious life and human birth.
Professor: It is the
overstress on spiritual life and religion that has brought about our downfall
and slavery. We neglected our material progress in the past, hence others
overpowered us and we have remained a poor and backward people. We should,
therefore, develop our material resources and physical powers and reach the
same peak of progress, power and comfort as the western nations, before we can
even think of dabbling in idle pursuits like religion and philosophy.
Spiritual Culturist: Even
those who work in the political, economic and social fields cannot turn out
beneficial work, without disciplining themselves on a spiritual basis, and
without undergoing religious training. Social and political leaders, with a few
exceptions work with selfish motives and fight for their own name, fame,
wealth, superiority and power.
Doctor: No nation
in the history of the world has ever gained freedom or economic independence by
the study of scriptures and leading Divine life or by prayers, Bhajans and
Spiritual Culturist: India has
been in bondage for only a few centuries. Of what significance is this period
in comparison with the millions of years which have elapsed since the advent of
man on this earth? Even if we regain freedom now, it may not last for more than
a few hundred years and the people then living will have to make stupendous
efforts to regain it. A thing which does not last for ever, cannot be the
ultimate goal of life. It only provides a field for selfless service leading to
purity of mind and heart. To that extent, work in that field is helpful. It is
a means for progress on the spiritual path and should not be confused with the end
Professor: We must
strike a mean between spiritual and material life. By over-stressing the
spiritual aspect, we have come to the present stage. Hence we should have more
of material and industrial progress, as far as India is concerned.
Spiritual Culturist: I agree
that we should have harmonious development and fullest expression of the
spiritual and material aspects of life. But it was not. over-stressing of
spiritual life but rather that of material life and its concomitant evils, such
as lust, greed, jealousy, disunity and selfishness, which brought about our
downfall in the last few centuries.
Two types of workers-social
and religious--are necessary in the modern world, for achieving a balanced
development in both the fields. A carpenter has a different field of work, from
that of an electrician. You cannot expect one to do the work of the other. Both
are necessary. Constructive work in social, economic, political and industrial
fields is equally essential. I have never advocated that this aspect should be
But religion alone can save
people. Without religion man is nowhere. Political freedom cannot root out all
the miseries and evils of the world. You can only have a little more comfort.
The world is like the tail of a dog, which can never be straightened. Bread,
butter, jam and biscuits cannot give everlasting happiness. Modern luxuries of
western people are enemies of spiritual life and peace. They will pull us down.
After all, man wants very little on this earth.
At this stage, enters a
Swami, who is the Guru of the Spiritual Culturist. His tall and stalwart
figure, lustre, aura and magnetic personality are so awe-inspiring that
everyone gets up and prostrate at his feet. This Spiritual Culturist gives a
brief account of the controversy, which had just ended.
Swamiji: That work
alone, which removes the prime ignorance of man and gives him inner peace and
eternal happiness, can eradicate human sufferings in toto. That work is
spiritual propaganda or dissemination of the Science of Self, Brahma-Vidya, and
the Science of Yoga, Yoga Sastra. It is the crowning glory of human activities.
This work is the highest form of Sacrifice or Yoga. There is nobody on this
vast earth who is dearer to God than such a selfless worker in the Spiritual
field (Gita: XVIII-60).
You will have to strike at
the root-cause of all human miseries, which is ignorance of the nature of Self
and the true goal of life. The Science of Self is the true spiritual wealth of
man. It is inexhaustible.
India alone possesses this
Supreme Divine Wealth. Even the richest and most highly cultured people, from
all parts of the world, come to India to practise Yoga. They seek the guidance
of its Rishis, seers and sages, and acquire this imperishable wealth.
No one can rob India of this
inexhaustible wealth. India is ever rich and will remain rich forever, both
materially and spiritually. Her resources are vast and limitless. She was
invaded and plundered by several nations and yet her resources are abundant.
She is ever free and will remain free. Her culture and civilisation rank
foremost in the whole world.
Happiness does not come from
wealth. Western nations are quite restless despite their enormous wealth.
Selfishness, greed, hatred and jealousy have killed their peace. From this we
can infer that spiritual life alone can give real, everlasting peace and
The disputes between saints
and householders (as it whether spiritual life or material life is better),
between dualists and non-dualists (as to whether God and soul are identical or
separate), between political and spiritual workers as to which kind of work is
more urgent or essential, have been going on from beginningless time. It is
very difficult to convince the householders, dualists and political workers
until their minds are purified and cleared of wrong impressions by Sadhana and
Those who work in the
spiritual fields should not enter into arguments with workers in other fields.
They should co-operate with all selfless workers, in whatever field they may be
working. They should continue their own work with unabated vigour.
May true discrimination and
light dawn on the people who are too much engrossed in this transitory world
and its material life, who have ignored the spiritual side of life altogether,
who are thinking too much of the body and its comforts, who have forgotten all
about their essential Divine nature and who are running after the Shadow,
leaving behind the real substance, viz., God—who is the inner Self of all
beings and the ultimate goal of human evolution.
May all beings in the whole
universe attain peace and eternal bliss!
The teaching that runs
through all the four scenes of the easily-understood Play "Squabbles"
is that everyone should recognise that cooperation is indispensable for
harmonious living. In the fourth scene is imparted, also, the Upanishadic
teaching that Prana is the basis on which all the Indriyas rest.
MIND AND THE INDRIYAS (SENSES)
Fight Before the Privy Council of
Divine Majesty Atman!
Indriyas): Fie on you, Messrs. Indriyas. It is you who have brought me into
this state of abject degradation.
Mr. Eye: I am not
to be blamed at all, my friend, Jiva. Don't accuse me. I have not brought any
trouble for you. I am your amiable friend always. I am a sepoy in 'Way-In' of
this bungalow of Atman. I have helped you a lot. Remember this. You have gained
all experience and knowledge of this world of forms through me only. I am the
son of Agni Tattva. I have discharged my duties very efficiently. I simply
transmitted the light vibrations to my commander Col. Mr. Mind through retina,
ophthalmic nerve, optic Thalamus, optic tract to the centre of vision in the
occipital lobe of the back part of brain. It is Mr. Mind who has created such
ideas as, "This is beautiful. This is ugly." Kindly refer this matter
to my superior. Goodbye, my dear friend, Mr. Jiva.
Mr. Ear: I am also your
friend, Mr. Jiva. I am also another sepoy along with my brother Mr. Eye in the
‘Way-In' of this 'Navadwara-Puri' of Atman. I have also helped you a great deal.
You have acquired all experiences and knowledge of this world of names through
me only. I am the son of Akasa Tattva. I have also discharged my duties to your
entire satisfaction. I simply transmitted the sound-vibrations to my Master Mr.
Mind through the external meatus, tympanum, auditory nerve to the auditory
‘centre of hearing in the parietal lobe of the brain. It is he who has created
the ideas of *censure', 'praise', 'respect', 'disrespect', 'harsh words',
melodious words', 'kind words'. 'Artha' and 'Inana' (Pratyaya) are created by
my Master. Kindly refer this matter to my Master. Good morning my comrade, Mr.
Jiva. Cheerio! I wish you pleasant dreams. Bye-bye-tatta—I really sympathise
with you. You have been spoiled by keeping company with Mind.
Mr. Tongue (Jihva):
Mr. Jiva! I am your oldest companion. I am acquainted with you before you know
Mr. Eye and Mr. Ear. The moment you were born I nourished you and tickled your
glosso-pharyngeal nerve and taste buds. I am born of Apas Tattva. I amused you
in a variety of ways and brought delight to you when you were in Hotel De
Angelis, Paris, Hotel De Europe, Berlin. When you were very thirsty, I have
helped you with cool beverages and minerals. When you were depressed I have
served you with coffee, tea and brandy of Exshaw No. 1. You have to thank me on
the contrary. It is I who transmitted the sensation of taste to my Master,
Mind, through the taste buds, glosso-pharyngeal nerve to the centre of taste in
the brain, wherein my benevolent Master has taken his seat. I get the help in
the manufacture of saliva from my friends. three sets of salivary glands, the
sublingual (underneath the tongue), submaxilary (behind the maxilla bone), and
the parotids (in front of the ear). They supply me with a lot of saliva. My Master,
Mind, is responsible for the mischief he has created in the manner: "This
is a good mango.'
This is a bad mango.' 'This
is sweet.' 'This is bitter.' Kindly refer your complaint to my Master.
(Skin-Tvacha): I am also your intimate chum. When you were suffering from cold
and heat I have helped you through fire and ice, in cold baths, etc. I have
served you in soft silks, velvet cushions and sofas. I am the son of Vayu
Tattva. I simply transmitted the sensation of touch through the tactile corpuscles
of the end of fingers and the sensory nerves of the skin to the centre in the
brain. It is the mind only that has created, “This is soft. This is hard. This
is hot. This is cold." This is not in my power to do. You must lodge the
complaint against mind.
Mr. Smell (Grahana
Indriya): Don't blame me. I have helped you when you smelt bad odours in
latrines and other places through scents and lavenders as Otto De Rose,
"Lilly of the valley," etc. I am born of Prithvi Tattva. I simply
transmitted the sensation to the mind through olfactory nerve. It is the mind
that has created "This is good smell. This is bad smell." Go to him
for a compromise or amicable settlement.
Jiva (to the
mind): Mr. Mind! Fie on you, scoundrel. Why have you brought me to a state of
slavery, and abject fallen state? I had been to the five Indriyas this morning.
They all complain against you only. They have washed off their hands quite
clean. What do you say now? I will take the matter even to the Privy Council if
you don't come to a definite settlement. I am fed up with you. I don't like to
have your company any longer. You belong to the dregs of society, the
cut-throats of the dark realms. I don't want to have any connection with you.
Get thee gone, you vile, miserable wretch!
Mind (to Jiva):
Why have you become so ungrateful now, my friend, Jiva? I had been your friend
from eternity (Anadi Kala-beginningless time). It is I who made you Vishishtha
Chaitanya (associated intelligence with the Antahkarana). I am the commander of
the five soldiers-five Jnana Indriyas. I have brought to you joy through
Shabda, Sparsha, Rupa, Rasa and Gandha. You enjoyed yourself through me only in
various 'sights-seeing', talkies, restaurants, orchestras, etc. I had been very
faithful to you. I had been in intimate association with you like the shadow of
the body, because it is in me--the mind-mirror, you are reflected as Chidabhasa
(reflection of intelligence). But for me you would have never existed up to
this time. Don't insult me. Be courteous. You must behave well in future. I
excuse you this time. No doubt I received the sensations from the five
Indriyas. I showed to you the picturesque sceneries and objects of this world
to you through Sankalpa-Vikalpa, just as a painter traces here and there a
picture. I have got my own Master, the Buddhi, the Prime Minister to Atman. I
gave a tracing of the pictures in the canvas. It is Buddhi who identified with
objects, who gave thick colouring, painting and finishing touches in company
with Egoism. It is he who said “This is very nice. I like it very much. I must
have it at any cost." He is responsible for your downfall. Please refer to
Mr. Jiva (to Buddhi): Mr.
Buddhi! What do you say now?
Buddhi: Oh Jiva!
Just hear my statements with patience. I am in the close vicinity of Kutastha,
my Supreme Father. I am luminous. I am only like a piece of iron before the
Magnet-Kutastha. I am very subtle. I have borrowed my intelligence, light and
power from my creator Kutastha who is also styled as 'Sakshin' or 'Pratyag Atman'
(Inner Self). I have no independent existence of my own. Let us all go to His
Divine Majesty-Kutastha. He will make the final decision.
His Divine Majesty's Privy Council
Indriyas, Mind, Buddhi-Complaints Filed)
Kutastha: Oh Jiva!
I pity your miserable state. You have misused the Indriyas, the mind and the
Buddhi. Thank them from the bottom of your heart for the services they have rendered
you till now. You have gained knowledge and experience through them.
Now get Viveka, Vairagya,
Shad Sampat, Mumukshutva. Hear the Srutis. Reflect and meditate on Brahman, who
is identified with me. I am Sakshi. You are my own Self. Owing to Avidya you
forgot your own real nature. Now regain your Divine Nature. Meditate on OM
constantly. I will take you back to Me. Merge and dive deep into Me though
Indriyas, five organs of knowledge! Thank you very much indeed. I have to
express my keen sense of gratitude to you all for your untiring services. You
are the five powers of Brahman. You are Jnana Saktis of God. I take leave of
you. Now I am proceeding to merge myself in Brahman. Oh Mind' and Buddhi, my
two constant companions of life! I am grateful to you. Accept my thanks.
Goodbye to you both.
O Kutastha! My own
Satchidananda Svarupa. All delusion and doubts, all miseries and tribulations,
birth and death with its concomitant evils all have come to an end. I am in
Pure Bliss now. I am Siva—'Sivoham'. "I am Brahman" "Aham
Brahmasmi". How can I now describe the glory of Kaivalya? Hail! Hail to
Kutastha! Hail! Hail to all Brahma Vidya Gurus! viz., Brahma, Vishnu, Siva,
Vasishtha, Sakti, Parasara, Vyasa, Suka, Goudapada, Govindapada, Sankaracharya,
Hasthamalaka, Padmapada, Trotakacharya, Sureshvaracharya, Dattatreya,
Dakshinamurthy, Sanaka, Sanandana, Sanatkumara, Sanatsujata and Lord Krishna!
Glory to those who have realised the Atman! May their blessings be upon us all!
AMONG THE FINGERS
Little Finger: My
friends! The index, the middle fingers! I am the chief amongst the fingers. You
may think that I am very small, but I am the most powerful and beautiful. Only
the small chisel breaks mountains. If I stand up, if I rise my head, I can
avert all calamities and dangers. You will have to respect me and pay tribute
Ring Finger: My amiable
companions! Little finger and thumb! I am the most fortunate finger. People
adore me with the most valuable diamond rings. I am very dear to them. They
look at me very often. I am the chief. You all will have to pay homage to me.
Middle Finger: I do not
want to talk to you all now, my beloved neighbours. I have reserved my speech.
I shall talk to you all in the end.
Index Finger: My
friends, Mr. Little finger and others! Whenever people wish to point out
something, they take recourse to my help. They point out with the index finger
only. They do not want you at all. They love me immensely. They cannot write
letters, etc., without me. They learnt the alphabets through me. I am the
source of their knowledge. I am the chief among the fingers. Pay all tribute to
friends! Please stretch out all your fingers. I can oppose you all
single-handed. I am very stout and very strong. Now close all the fingers. I am
uppermost. You are all under me. People say "Mr. Rama is under the thumb of
his wife." So I am very strong everywhere. Further, in the court the
Registrar and other officers take my thumb impression and put the papers in
iron-safe. Therefore pay tribute to me as I am the chief among you all.
Middle Finger: Now
stretch all your fingers. You all can find out who is the chief. I am very tall
and command you all. This is self-evident. Admit me as your chief and pay
homage to me.
If you all do not accept my
superiority, let us go to Brahma now. He will decide the matter. Anyhow this
vital matter must be settled.
Lord Brahma: What is
the matter. O Fingers ?
Fingers: There was
a dispute among us. "O Lord tell us which of us is the chief. You are our
Creator. We will abide by your decision".
Lord Brahma: Do not fight
in future. Understand the Cosmic Law. In this grand plan, in the economy of
nature, every one has to play his own part well. You are all members of the
body of the individual soul. Do not be deluded by the eye and the appearances.
Each finger is as important as the other. Every one should discharge his
function efficiently in harmony with others. Only ignorant people will fight.
You will have to live amicably in this body house. Learn to be wise. You will
enjoy peace. True friendship and true love lead to eternal bliss. Harmony is
Supreme Peace. Work in harmony with one another. This will please me, the
Indweller in this body and in all the fingers. Do your duties and rest in
Do not be mean and
petty-minded. Have a large heart. Superiority and inferiority, big and small
are relative terms. They are mental creations. They are empty sounds in the
air. Vani Vilas, mere Sabdha-jala, jugglery of words. Find out the one hidden,
equal essence, in everything, in all the fingers. That is your real nature.
That is Sat-Chit-Ananda, all-knowledge and eternal bliss. Have equal vision.
Equal vision is Jnana.
All Fingers: Glory to
the Lord. O Lord! We have understood now the secret of life. We will not fight
in future. We will live harmoniously and carry out Thy commands and come to Thy
lotus feet by discharging our duties well for Thy sake only.
BETWEEN THE BELLY AND THE SENSES
Mind: What is
this fun? Why should I work for this idle belly or stomach? He is simply
sitting quiet without doing any work. I have to work hard to fill this idle
stomach. I will not work in future.
Tongue: I am the
thickest friend of this belly. He may live
me he cannot live even for a
moment. I am doing the work of tasting his food and speaking for his sake. From
today I shall stop taking food for him. He is certainly very idle.
Hands: We quite
agree with the mind and tongue. This troublesome stomach is certainly very
idle. We are tired of this lazy stomach. We will not work from today.
Legs: We too
are much tired of carrying this big, idle stomach. We also will stop work from
Nose: I also
work for this stomach. Through smell I select the good foodstuffs for this
ungrateful stomach. He is voraciously devouring everything. He does not do any
Eye: I too am
tired of this lazy stomach. He has become very luxurious and greedy. I look at
good eatables and select nice dainties for him. I will not assist him in any
Anus: I am
tired of excreting. I will not do any more work for this stomach. I evacuate
the bowels at 4 a.m. Again the stomach takes dainty dishes and loads me with
excreta. Again I have to work. On Bhandara days and during feasts he extracts
tremendous work from me. I cannot bear this undue strain. He is simply sitting
like the Lord of the Universe.
Generative Organ: I am also
overworked. This stomach fills himself with various kinds of beverages and
drinks. He drinks tea any number of times. He never looks to my comfort and
convenience. He simply stuffs himself with various kinds of sweetmeats. I have
to urinate several times. My work is horrible. I will stop my work from today.
(The mind does not take any
interest in eating and drinking. The tongue does not taste any food. All the
senses have stopped work).
Stomach: What a
great fun! I do not get my food now at the right time. What is the matter now?
I have now understood the trick played by the mind and the senses. They will
soon learn bitter lessons through me. Let them do as they like.
(Some days passed. The
stomach did not get any food or drink. The mind was not able to think properly.
The ears could not hear properly. The eyes could not see properly. The hands
and legs had no strength. They could not work. Then all the senses and the mind
approached the belly with folded hands).
stomach! Please excuse us. We have realised our folly. We cannot work without
food, without your co-operation. Please take sufficient food hereafter. We all
will co-operate with you, beautifully. We live through you only.
me you cannot live. I digest the food internally through the gastric juice. I
am not idle as you all imagine. I am ever busy. At least you take rest at
night. But I am working even at night also. O Tongue! You are greedy. You have
no self-restraint. You eat tiffins, chotahazris, dinner, supper. When you
attend feasts you go beyond your control and stuff me with heavy stuffs. Before
I finish digesting that which I have taken, you again overload me. Really I
want very little food. If I receive a small quantity of food, I can keep this
body quite healthy. Be moderate in eating and drinking in future. Give up
gluttony. Then this body will be healthy and strong.
Let us all help the Jiva or
the individual Soul to attain salvation. This body is an instrument for
attaining God-realisation. Let us all work to please our Lord, the Inner Ruler
or Antaryamin. Let us all work harmoniously.
All: Let us praise the Lord.
Krishna Bhagavan ki jai!
Dispute Between the Senses-
the Senses Assemble Here
beloved friends, Mr. Ear, Mr. Eye, I have to speak to you in right earnest on a
subject of vital importance. You will have to admit my superiority over you
all. Before me you are nothing. The orator, the Yogi, the Pundit, the advocate
or barrister, and the professor thrill an audience through my power, the power
of speech. In the Assembly, in the Privy Council, in the All world Religious
Conference, I take the most leading part. I am the chief. You will have to pay
tribute to me.
Ear: You are
entirely wrong Mr. Speech, my dear Vak Indriya. The orator may deliver a
thrilling speech. Suppose all your hearers are deprived of the organ of
hearing. No one will be able to hear the speech. You are nowhere. You are
nothing before me. I am the chief. I bring fortune and prosperity to everybody.
The Yogi, the Sannyasin, the professor, the barrister, the doctor, the
engineer, hear the 'Vedas and other books through me. Then they attain
knowledge. You will have to accept my superiority over you all. Certainly you
will have to pay tribute to me.
comrades Mr. Speech, Mr. Ear. I am the chief sense in the body. People enjoy
the beauty of form through me only. Without me you are all nowhere; you are
nothing. How can one read the Vedas and other books without me. Through me only
people attain knowledge and earn money. People will mock at a blind man. You
will have to bow before me and pay homage to me.
Tongue: My dear
friends Mr. Ear, Mr. Eye. You are all under a delusion. I am the chief sense.
Suppose I stop eating. You are nowhere, you will be starved to death. You
cannot hear, you can rot see, you cannot live. Do not brag too much about your
superiority or importance. Admit my superiority and pay homage to me.
Generative Organ: What a
fun you are making? Nonsense! Do not be silly. I am the most important organ.
Had it not been for me you would not have come into this world. You would not
be talking to me like this. You are all ungrateful. I am the first generator of
you all. Later on you began to see, hear and taste. I am your source. Remember
this. Kabardar. Do not talk much. Bow your heads to me and accept my Asirvad
and blessings. If you do not accept my superiority, let us go to Lord Brahma
now. He will settle this matter. I am very keen on this vital point.
Durbar of Lord Brahma
The organs of Knowledge or
Jnana Indriyas quarreled about their respective superiority. Each proclaimed,
"I am the chief. I am the chief".
All the organs went to Lord
Brahma and enquired "O Lord, which of us is the chief (Visishta)?
Lord Brahma said: "Of
you, he, whose departure makes the body to appear as worthless, is the
The organ of speech departed
from the body. It returned after a year's absence and said to the organs:
"How did you survive my separation? How did you manage to live without
They replied: "We lived
just as dumb people do, without speaking through the organ of speech, but
living through the Prana or vital force, seeing through the ear, knowing
through the mind". The organ of speech entered the body and resumed its
Then the eye departed from
the body. It returned after a year's absence and enquired of the other organs:
"How did you survive my separation? How did you manage to live without
me?" They replied: "We lived just as blind people do, without seeing
through the eye, but living through the vital force, speaking through the organ
of speech, hearing through the ear, knowing through the mind and having
children through the organ of generation". The eye entered the body and
resumed its place.
Then the ear went out. After
staying a whole year out, it came back and said: "How did you manage to
live without me? How did you all survive my separation?" They replied:
"We lived just as deaf people do, without hearing through the ear, but
living through the vital force, speaking through the organ of speech, seeing
through the eye, knowing through the mind". The ear entered the body and
resumed its place,
The organ of generation went
out. After staying a whole year out, it came back and said: "How did you
survive my separation? How did you manage to live without me?" They
replied: "We lived just as eunuchs do, without having children through the
organ of generation, but living through the vital force, speaking through the
organ of speech, seeing through the eye, hearing through the ear and knowing
through the mind". The organ of generation entered the body and resumed
Then the mind went out. It
returned after a year's absence and enquired of the other organs: "How did
you survive my separation? How did you manage to live without me?" They
replied: "We lived just as infants do without possessing the power of
reflection, but living through the vital force, speaking through the organ of
speech, seeing through the eye, hearing through the ear". The mind entered
the body and resumed its place.
Then the vital force or
Prana was about to depart from the body. It uprooted or dislodged all the
organs just as a great horse, when it is whipped, pulls out the pegs to which
its feet are tied. The organs said: "O Vital Force! O Lord! Please do not
go out. We cannot live without you. Remain in your place. Thou art the eldest
and greatest of us all (Jeshta-Sreshta)."
Then the vital force said:
“Then give me tribute".
The organs said: "All
The organ of speech said:
“That attribute of the Visishta which belongs to me is yours. It is due to you
The eye said: "The
quality of steadiness which belongs to me is yours. It is due to you
The ear said: "The
attribute of prosperity which I have is yours. It is due to you only".
The organ of generation
said: “The attribute of generation which I have is yours. It is due to you
The mind said: “The quality
of containing all which belongs to me is yours. It is due to you only".
Verily, neither speech, nor
vision, nor hearing, nor mind is worth its name. These functions all belong to
Prana or the vital force. From Prana all senses proceed. Hence Prana is the
eldest and the greatest (Jyeshta-Sreshta).
Scene 1. Moorkhananda styles
himself as a Vedantin without adequate studies or Sadhana. In his conversation
with the real Vedantin, Vicharananda, he refuses to profit by arguments and
ultimately walks out arrogantly proclaiming himself to be a practical Vedantin
of the old school.
Scene 2. He practises his
Vedanta upon the credulous merchant Deenadayal, and takes the opportunity of
stealing from his shop Rs. 5,000/- in cash and Rs. 10,000/- worth of jewellery.
Scene 3. The unsuspecting
Deenadayal introduces Moorkhananda to his God-fearing wife and the pious
couple, giving the false Swami a good feast. Moorkhananda returns the favour by
walking away with a new shawl and a pair of new shoes. The abil
Scecne 4. When the
shopkeeper becomes convinced that Moorkhananda was a cheat, he gives
information to the police and Sukshmaram, the detective, catches hold of the
Scene 5. The pseudo-Vedantic
defence set up by Moorkhananda is met in a very practical way by the judge who
orders a latti-charge as punishment preliminary to sending him to prison.
Scene 6. After release, he
goes to Vicharananda and falls at his feet. In spite of all the sins he had
committed, he also gets, in due time, right knowledge.
Sri Swami Vicharananda a
reputed Sannyasin of Uttarakasi once visits Prayag during winter to pass a few
days in the sacred Tirtha. He takes his abode on the bank of the river Ganga in
a secluded spot. One day he is studying Brahma Sutras. Time is 4 O'clock in the
evening. Moorkhananda a perverted student of philosophy hears about
Vicharananda and wants to see him merely to satisfy his curiosity and to spend
some time in gossip and merriment with him.
Moorkhananda enters the compound
of Vicharananda. Vicharananda hears the sound created by the footsteps of a
visitor and looks through his window and notices Moorkhananda coming.
Vicharananda at once rises to receive the guest coming to his abode, pays
obeisance to the new comer and offers him a seat of honour.
Om Om Om Om Om Vichar,
Om Om Om Om Om Bhajo Omkar.
Vicharananda: Om Namo
Narayanaya! Moorkhanandaji! How is your health? I hope you are having a nice
time. How is your Sadhana?
Soham Sivoham Sivoham Soham
Sat Chit Ananda Svarupoham.
Moorkhananda: (In this
usual way utters Sivoham Sivoham three times to show to Vicharananda that he is
much advanced in his Sadhana and realisation and says:) I am alright. I am
bliss absolute and knowledge absolute. I see the whole world as my own form. I
have studied Vedantic texts. I have understood the significance of Vedanta and
the Mahavakyas such as 'Tat Tvam Asi', 'Aham Brahmasmi', etc., in a very short
time. My intellect is very keen and sharp. It is one-pointed.
Vicharananda: It is
very creditable indeed, Moorkhanandaji. You have achieved a great thing. It
takes six years to study Laghu and Siddhanta Kaumudi, six years to study Yoga
Darshan and Sankya Darshan and twelve years to study Vedanta and grasp the
supreme truths of this sublime philosophy. May I know how long it took for you
to master this sublime philosophy?
Moorkhananda: I have
learnt everything within six months. I should say that you have a poor idea of
the subject. If it has taken twenty-five years for you or any other Sannyasin
to learn this subject it merely shows the dullness of the brain. I really pity
you people who are not at all fit students of philosophy.
Vicharananda: How is it
possible? Do not brag too much of your learning and achievements. Rishis of
yore have lived with their teachers for years together, served with sincerity
and faith and acquired this most difficult knowledge of Brahman. You say that
you have learnt and understood everything in six months. I really wonder what
you have known.
Moorkhananda: My dear
Swamiji! Just listen to me for a while. I shall tell you briefly what I have
done. I purchased Panchadasi and Vicharasagar, after listening to a learned
discourse on Vedanta by a great Mahatma in Benares. My interest was kindled by
attractive discourse of that Mahatma. I heard that I would become king of kings
and that the wealth of the whole world and all Aiswarya would be mine, if I
lived in the spirit of Vedanta. I was convinced of the efficacy of Vedanta and
its sublime philosophy. I decided to master the subject. I also purchased the
twelve Upanishads which contain the essence of the Vedanta philosophy. I went
through these books once. I understood that there was only One Supreme Self or
Para Brahman hidden in all beings.
Vicharananda: Is that
all the Sadhana you have practised?
Moorkhananda: I shall
tell you something more which gives in a nutshell the essence of the whole
teaching of Vedanta. It is briefly this, "I am Brahman. All is one. All is
Brahman. Everything is mine. All bodies are mine. The whole world is my body.
Whatever I see is my own Self and hence, mine. The whole world is my own
Vicharananda: Is that
all? Did you not acquire the four means or Sadhana Chatushtaya which are quite
essential for Self-realisation?
Moorkhananda: My dear
Vicharananda! You have very crude ideas. You belong to the old school. You are
very orthodox. You attach too much importance to silly minor details of
Sadhana. It matters little if one acquires Sadhana Chatushtaya or not. It is
meant for third class type of aspirants. Don't you know that I belong to the
first class type of aspirants of the present day? I have mentioned in the very
beginning that I possess a keen and subtle intellect. I have no necessity of
practising hard disciplines and penances. I am a Paramahamsa. I am not in
favour of round about methods of approach to the philosophy. The method must be
direct and short. It must be simple and easy to practise. Of what use is
penance, Tapascharya, torture of the body to one who has rightly understood
Vicharananda: Study of
scriptures is one thing. Self-realisation is another thing. One may be learned.
He may have high intellectual understanding of the Reality. But he may be
unable to control his passion. He may not be able to curb his anger, passion
and desire for secret enjoyment and fulfilment of sensual desires. Therefore,
the aspirant should be very careful. I warn you now brother Moorkhananda.
Moorkhananda: I want to
enjoy the fruits of realisation of the Self as quickly as possible. I do not
want to wait for years together in the practice of meaningless Sadhana,
Tapascharya, muttering of prayers, doing service, etc., which are intended for
dull people. I always tread the royal road and a short cut.
Vicharananda: If you
have not developed the four means such as Viveka (discrimination between real
and the unreal). Vairagya (dispassion for worldly enjoyments), Shat Sampat (six
virtues) such as Sama, Dama, Uparathi, Titiksha, Sraddha and, Samadhana and
Mumukshutva (desire for liberation) you cannot dream of attaining
Self-realisation Sakshatkara. You must purify your mind by selfless service to your
Moorkhananda: I know
all the tricks of old orthodox Vedantins. They want to extract service from
young aspirants in their old age. They are helpless. They cannot get on without
the assistance of someone. So they eulogise and glorify Niskamya Karma Yoga,
service of Guru, etc. It is mere Gurudom. I have understood with the help of my
keen and sharp intellect the truth behind this old orthodox method of teaching
Vicharananda: I pity
you dear Moorkhananda. Wonderful is your philosophy. Wonderful is your brain.
Still more wonderful is your intellect. I must adore the Lord who gave you such
a perverted intellect, Marvellous is the power of Maya which deludes aspirants?
(Vicharananda places his hands on his head, closes his eyes and remains quiet
for some time in utter disappointment.)
Moorkhananda: I want
you to understand me correctly. If you hold the view that acquiring Sadhana
Chatushtaya is very necessary, then I say I have acquired it in my previous
births. I do not wish to acquire them now.
Vicharananda: Then have
you practised Sravana, Manana and Nididhyasana? Have you heard the scriptures
and reflected their meaning in silence?
Moorkhananda: This is
also quite unnecessary for me who am a first-class aspirant. I am an Uttama
Adhikari. Have Sri Sankara and Dattatreya undergone all these Sadhanas? I am
also a Swayam Siddha, a born Yogi and a saint. The idea that "I am
foolish, ignorant and sinful" is the thought of weaklings and ignorant
persons. They are pessimistic and lead a miserable life. They lower their own
position by the so-called humility and modesty. Think you are Atman, Atman you
become. Think you are man, man you become. Think you are ignorant, ignorant you
become. If you do Sadhana for purification, there is no end for such service
and Sadhana. You do good and bad acts when you engage yourself in work. You can
never be doing good Karmas alone. You will be tempted to the wrong path of
temptation. Karma is always attended by evil. Renounce Karma. This is what
Sruti says. See what scriptures say.
(At this stage Swami
Bhaskarananda of Viswakutir enters the cottage of Swami Vicharananda and bends
before both in reverence. Vicharananda greets him with his usual smile and Om
Namo Narayanaya. Moorkhananda merely repeats Sivoham and looks sternly at the
face of the new comer.)
Bhaskarananda): Rev. Swami, look at the folly of old orthodox Sadhus. They
preach 'crude philosophy. They want aspirants to work like bulls in the
so-called preceptor's house. They are very cunning. They have no idea of
practical Vedanta. I want only practical Vedanta. Take the essence from the
scriptures and throw the external husk. Japa, meditation, Sankirtan, service,
Sadhana Chatushtaya, Sravana, Manana, Nididhyasana-all these are more external
unimportant minor things about which these people make much fuss. What do you
say, dear Swamiji? Am I correct?
Moorkhananda! With all my regard and respect for your learning I must differ
from you. You are not fair in your arguments. You seem to be very hasty in your
judgement. I cannot tolerate your behaviour towards the elders and the
scriptures. Tell me whether you have a Guru. Were you initiated?
Moorkhananda: I do not
believe in this so-called initiation and whispering in the ears. It is all
foolish and silly. Who is Guru and who is disciple? "Na gurur na sishyah
chidananda! rupah sivoham sivoham, - no Guru, no disciple, I am Siva, I am
Siva." There is no necessity for a Guru at all. One's own Atman is the
Vicharananda: You are
really a Moorkhananda or a wicked man. There is no doubt in this. Mere study of
Panchadasi and Vicharasagar has made you a Jnani. Wonderful it is. Sadhakas are
struggling for years together with very little progress. Spiritual path is a
razor path. It is not mere idle talk to realise Brahman. Brahma Vidya is the
science of sciences. It has to be learnt from a Guru who is Brahmanishta and
Srotriya. Even to be a successful doctor or an engineer you have to struggle
for years together. Then what about the Supreme science, Brahma Vidya the
science of all sciences.
Moorkhananda: (Gets up
from his seat wild with anger and leaves the place in utter disgust.) O God! I
must curse my stars. It is mere foolishness that I have come here today. Enough
of these old orthodox methods and systems of philosophy. I want to see that the
modern men are not tainted by these crazy old ideas lest they also should
become pessimists and become useless in life. They will spend the whole life
time in what is called Sadhana, Chittasuddhi and Guru Seva. O Lord! Save me
from the clutches of these men. I should never see these people hereafter.
Bhaskarananda. Bhaskarananda enquires about the details of their conversation.
They both converse for some time. Then they depart wishing each other in the
usual way "Om Namo Narayanaya" and Dandavat Pranams.
Duping of Deendayal in the Shop
Moorkhananda dresses himself
nicely in orange coloured robes, puts on a new pair of shoes. He puts on his
spectacles, takes a walking stick and goes for an evening stroll to the city.
Before leaving his Kutir he
takes his mirror looks at his own face and rejoices at his long beard,
glittering eyes, long sharp nose and decent dress.
Moorkhananda passes through
the main streets and enters the city. He feels hungry and enters the restaurant
of Lala Deenadayal. Lala Deenadayal is a humble devotee of the Lord with good
spiritual Samskaras and faith in Mahatmas and Saints.
Sivoham Soham Sivoham Soham
Sivoham Soham Sivoham
Lala Deenadayal: My
prostrations unto thee! Maharaj! May you be pleased to purify my place. I am
blessed by your Darshan. Here is water for washing the feet. Please take your
seat. How shall I serve you? Will you take some sweets?
Moorkhananda: Child, be
happy. May good befall you. May you prosper well. You are my own Atman. I and
you are one. There is not the least difference. All indeed is Brahman. There is
no such thing as diversity. What we see is all Mithya and false. Money is
Mithya. It is Maya. It binds a man to Samsara. Have no attachment for any thing
in this world.
Lala Deenadayal: I am
thrice blessed today. Today is a red letter day for me. I am lucky to have your
Lalaji brings a big plate of
delicious dishes, fruits, milk breads, sweet rice, jilebi and all things which
are available in his shop. He serves the Swamiji with the best of his things.
Moorkhanandaji does full justice to the plate and filled his stomach to the
brim repeating Sivoham Sivoham. After meals Lalaji takes him to his private
room and rest the Swamiji there in a easy chair. At once he gets a call from a
customer and leaves the Swamiji at rest and attends to his business.
Moorkhananda finds the cash
chest open. He pockets plenty of money and jewels of Lalaji and rests for a
while. He repeats loudly Sivoham Sivoham at intervals. Lalaji after disposing off
the customer is once again ready at the service of the Mahatma.
Moorkhananda: It is very
kind of you to have treated me nicely. It is getting late. I must hurry up now.
It is Sandhya. The time for my meditation is fast approaching. I must leave you
Lalaji follows Moorkhananda
to a distance leaving instructions with his son to lock the shop and go home.
Lalaji's son Dharmadass closes the shop and follows his father with the
Swamiji. The Swamiji goes to his own Kutir and Lalaji to his own.
Entertainment by the Credulous Couple
Lala Deenadayal and
Dharmadass enter the house. Lakshmi the wife of Lala is engaged in domestic
duties hears the call at the gate and receives the husband and the son in great
joy. Lakshmi a true and ideal housewife is the queen of the house. Both the Lala
and Lakshmi sit for prayers being Sandhya.
Govinda Jeya Gopala Jeya
Radharamana Hari Govinda
After the usual Puja Lala
Deenadayal calls his wife to his side and says:
Lalaji: Lakshmi Devi! I am
very happy today. Our family is blessed today. We have been really blessed. I
cannot describe my joy in words.
Lakshmi: O Lord! be pleased
to tell me the cause of your joy. Let me also share your happiness.
Lalaji: Today a great
Sannyasin visited our shop and I had the good fortune to serve him wholeheartedly.
Lakshmi: Is it so? God is
really gracious unto us poor beings. It is the blessing of our Murali Manohar.
Will he come to our house for Bhiksha tomorrow?
Lalaji: Yes, I
have invited for tomorrow's midday meal. The Swamiji has kindly consented to be
at our humble abode tomorrow before noon. Therefore, prepare the best meals and
we shall have the good luck to serve him once again. Therefore let us retire
early today to bed and get up early morning, take our bath and after our daily
ablutions shall we with earnestness prepare the dishes and serve the Mahatma.
The day dawns. All
preparations are ready. Moorkhananda arrives. Lalaji hurries up to greet the
Mahatma. He runs and falls at his feet.
Lalaji: Revered Swamiji! Be
pleased to take your seat.
Lalaji washes his
feet and Lakshmi fans him and the Mahatma is placed on a comfortable seat.
Anandoham Anadoham Anandam
Brahmanandam Sacharachara Paripurna Sivoham
Sahajananda Swarupa Sivoham
Vyapaka Chetana Atma Sivoham
Vyaktavyakta Swarupa Sivoham
Anandoham Anandoham Anandam Brahmanandam.
Moorkhananda: It gives
me the greatest joy to see you both-devoted couple. May God bless you with long
life and prosperity. Vedanta is the sole refuge for one who is tossed about
hither and thither in this earthly existence (Samsara). It gives hope to the
hopeless. It strengthens the weak. It energises the sick. It elevates the
depressed. It is the highest philosophy ever known. All indeed is Brahman.
There is no such thing as diversity. The practitioner of Vedanta rises to a
high degree of perfection. He knows no sorrow. He is honoured and respected
everywhere. A Janani is a living God on earth. Within six months I have
attained this laudable state. I am a Jivanmukta now. I have known my own inner
Self. 1 have become a master of everything. The whole world is mine. I have
learnt in six months what others have learnt in 50 years. How fortunate I am! I
now see that the whole world belongs to me. I see through all eyes. I hear
through all ears. I walk with all feet. I see the whole world within me. There
is nothing outside me. Lalaji, I tell you it is a wonderful experience. You are
my own Self. This home is mine. Your shop is mine. Nay, everything is mine. You
are mine. I am all in all and I am all full Paripurna. Sivoham Sivoham.
Lalaji and Lakshmi hear with
rapt attention the sermon of the Mahatma, prostrate before him, and invite him
for Bhiksha. A big plate of delicious preparations is placed before him and the
Swamiji eats to his heart's content. Lalaji and Lakshmi also have their meals
and they rest for a while during the hot hours of the day. The Mahatma takes
leave of the Sethji.
Lalaji enters his private
room and other members of the house engage themselves in their respective
Moorkhananda watches a new
pair of shoes lying outside and a very good shawl worth Rs. 200/-. He sees that
Lalaji has gone inside and noticing none in the surroundings quietly puts on
the new pair of shoes and the shawl and walk off.
Lalaji comes out after one
hour. The time is 4 O'clock. He says "Lakshmi! Bring my new shoes. Let me
now go to the shop. It is very late today. I do not know what Dharmadas is
doing. He is a young boy. He may leave the shop open. He may play with his
friends. I must hurry up. It is too late. The whole day's business is
Lakshmi: (After a
thorough search comes out) My Lord! The shoes are missing. I do not find them
where you kept them.
Lalaji: What do
you mean! I have just now placed it in the compound near the wall. It was there
all the while. Let me see. (Lalaji hurries to the spot and to his utter
disappointment finds the shoes missing.) All right. I cannot waste any more
Give me another pair from
inside. Let me go. We will make enquiries about the shoes later on.
In the evening Lalaji counts
his cash as usual and finds that Rs. 5000/- and valuable jewels worth 10,000/-
which were under his cash chest, missing.
Lalaji falls down faint. He
wails, "My Lord! Who has robbed me of this huge amount? I do not know what
to do. My head reels. There is no life in me. I am going mad. Dharmadas! Come,
hold me. I am unable to stand."
Dharmadasji rushes to his
father. Console him and gives him cold water to drink. After one hour he comes
back to senses.
Lala Deenadayal: It is my
great misfortune. O Dharmadas! You are a child. During my few hours of absence
from the shop I see that I have lost everything. You are a careless chap. What
am I to do?
(Trembling) Father! I assure you that I have not left the shop during your
absence. I was all along watching. When I came in the morning the locks were
also in tact. I am sure I am not at fault. I have suspicion only on that
Mahatma who was here yesterday.
Lala Deenadayal: Don't
speak a word. Suspecting the Mahatma! Horrible. You will fall into a great
hell. We will be destroyed, root and branch. All our family will come to
ruination if we even entertain such thoughts. Be not childish.
Dharmadas: You are
very simple and pious. You do not know what is happening in this world You are
straightforward and to you everything is true. You believe everything. To you
all that is white is milk. You are a devotee. I still hold that no one except
that Mahatma has done this mischief.
The sun sets. Lalaji and
Dharmadas go back home with a heavy heart. Lalaji informs his wife of the
Lakshmi: My Lord!
Today the shawl which was hung outside to be dried up is missing. Though it is
not fair to entertain bad thoughts about a Mahatma I find no other person
guilty of this theft.
Lala Deenadayal: Are we cheated
then? Do you suspect our Mahatma? Dharmadas also assures me that the theft in
the shop is also attributed to him. Now I am also having my own doubts about
him because no one else visited our shop's inner room yesterday. Anyhow let me
inform the police.
A police case is filed.
Constables take all clues about the identification and vigorous search is going
It is early morning.
Moorkhananda does not get a wink of sleep. The whole night he is rolling on
bed. His heart is pinching him. He is restless all the night. He becomes very
desperate. He fears that he may be caught some day. Anyhow he musters courage,
determines to face the trial boldly taking refuge in his favourite Vedanta.
Moorkhananda puts on pure
white dress. He wears a pant, a fresh nice shirt of 1703 Mull Mull (Glasgow
make), puts on a nice coat and a nice Punjabi turban. He names himself Seth
Ramnath. He drives to the zoological gardens in a special hired car. He is
watching the various animals in the zoo.
The intelligence branch of
the Police department gets the clue about our Moorkhananda. He has a bold black
scar near his left ear. He has a hunchback and a peculiarly reddish face. The
identification marks indicated in the complaint of Lala Deenadayalji are verified
and found to exist in Seth Ramanath who is gazing upon the various animals of
Sukshmaram, the C.I.D.
officer, spots the right person. He proceeds to the place where Seth Ramnath
is. From a distance of 50 yards Suksmaram shouts:
"O Mr. Moorkhananda!
Let us now proceed to the station. The car is awaiting,"
from head to foot looks all around and sees a smart young man coming towards
him.) At first he gives no answer and simple walks away. Again the call is
repeated and Sukshmaram has already placed his hands on his shoulder.
Sukshmaram: Are you
Moorkhananda? Do you know anything about Lala Deenadayalji?
Moorkhananda is about to
swoon. He is taken in the car and is produced before the judge. Moorkhananda
determines to stick to his own philosophy. He thinks that his Vedanta will help
him to get over the difficulty.
Judge: Who are
you? Where do you live?
Moorkhananda: I am a
practical Vedantin. I live in Muktinath. I came here to spend some time enjoying
the blissful vibrations of the sacred Tirtha.
Judge: Did you
steal Rs. 5000/-, ornaments worth Rs. 10,000/-, a new pair of shoes and a shawl
from Lala Deenadayal's?
question of stealing never arises here. Everything is mine. The wealth of the
whole world is mine. I am a Vedantin. I have applied Vedanta in my daily life.
You cannot charge me for taking my own money. Lalaji and I are one.
nice. (Loud laughter) you have rightly understood Vedanta. You are really a
practical Vedantin. How long did you practise this Vedanta?
Moorkhananda: I did not
practise this for a long time. I did not practise any meditation or anything. I
read some books
on Vedanta and come to know
that everything is mine. I am the Lord of everything in this world. This gave
me real life and solace when I was leading a miserable life. I have now
attained an exalted state.
to his attendant Sevak Ram Sevak Ram, call the police. Let them charge this
Vedanti with their Lathi.
Two well-dressed stout
constables appear on the spot. They tie Moorkhananda to a tripod. They strip
him of his clothes and severely dealt him with their Lathis. Blood began to
ooze out from every part of his body. Moorkhananda yells out at the top of his
Practical Vedanti! Where is your Vedanta now? Has it deserted you? Everything
is yours. Constables are also yours. The beating is Mithya. Then why do you
weep? Did not Vedanta teach you that you are not the body?
teaching of the Vedanta I have never come across. I am very sorry that I have
not rightly comprehended the entire truths of Vedanta.
Judge: You are
really lucky. You have not had that practical knowledge of the practical side
of Vedanta which teaches "I am not the body. I am not the mind. I am
Satchidananda." You only learnt that everything is yours. All money is
Moorkhananda: I am
really mistaken. I now realise my folly. I am all body only. I have not
transcended the body. I am full of evil traits. I see my defects clearly. You
are my Guru. You have taught me a good lesson and opened my eyes to the
Judge: You will
have to undergo rigorous imprisonment for one year. After you come out of the
jail, approach a Guru. Get initiation from him and know the real Tattva or
Truth about Vedanta. Only then you can become a real Vedantin. You are only a
[Moorkhananda had undergone
one year's rigorous imprisonment, comes out of the jail. He finds out the
whereabouts of Swami Vicharananda. He comes to know that he had left for
Uttarakashi. Meets Vicharananda who is seated in Padmasana in the open space in
front of his Kutir at 5 p.m., in the evening merged in the blissful Atman
Moorkhananda enters and
prostrates before Swami Vicharananda.
Pahimam Pahimam Param Guro
Trahimam Trahimam Jagat Guro
Vicharananda: Om Namo
Narayanaya! Are you all right? You look very much pulled down in health. What
is the matter? Are you keeping good health? How is your Sadhana? We meet after
one full year and 8 months. I think you came to me at Prayag.
Swamiji! Pray accept my Pranams to you. Lead me to the right path. I am full of
impurities. I have not even understood what is Vedanta. I am a fool.
Vicharananda: You are a
practical Vedantin. Why do you say so? You are the King of kings.
(Moorkhananda narrates the
whole story) Vicharananda: You are really lucky indeed! You have learnt the
whole of Vedanta in six months. You are a first class type of aspirant in the spiritual
Maharaj! I have now realised my folly. Initiate me now. I shall follow thee
implicitly. I take refuge in thee.
Vicharananda: Do not be
a lip-Vedantin hereafter. Live with me for some years. I will teach you practical
and theoretical Vedanta. Be not afraid. There is hope for you also.
You can also become a
Jivanmukta. You can become a real Vedantin. May you be blessed.
Song: Ram Ram Ram Ram Ram
Ram Ram Ram Ram Ram Ram
Ram Ram Ram Ram Ram Ram
Ram Ram Ram Ram Ram Ram
Truth is Brahman, Truth is
your own Self,
Realise this truth, be free,
be free, be free, be free.
You must have a pure mind,
if you want to realise.
Practise Karma Yoga; be
pure, be pure, be pure, be pure. You cannot enjoy peace of mind and cannot
If you are passionate, kill
this lust, kill this lust.
Be regular in your
meditation and take Sattvic food.
You will have peace of mind,
this is the Truth, this is the Truth.
When you meditate on Hari,
keep His picture in front of you,
Look at it with a steady
gaze, you will develop concentration.
If evil thoughts enter the
mind, do not drive them forcibly Substitute divine thoughts, they will pass
away, they will pass away.
Meditation leads to
knowledge, meditation kills pain, Meditation brings peace, meditate, meditate,
Samadhi is union with God,
this follows meditation
You will attain immortality,
this is Moksha, this is Moksha.
Ram Ram Ram Ram Ram....
Here is a Swamiji whom you
should know. First, please tell him the story of how you came here.
Brahmananda, proud of his
superficial knowledge of Vedantic catchwords, believes that he is a
Self-realised person. He has a beautiful Kutir and a vegetable garden in which
are raised rare plants. He sings the Sivoham song. At the close of the singing,
he sees Bhakti Ramdas whom he despises. He invites him to show his own
superiority. The two talk but the Bhakta has his own opinion of the conceit of
Scene 2. A crowd gathers to
speak of Brahmananda's cruelty in having killed a cow that had entered into his
garden. Bhagat Ramdas comes with Brahmananda arguing with him about the killing
of the cow. Brahmananda attributes the killing to the Isthtadevata of his hand,
i.e., Indra. Ramdas goes away and offer a prayer to Indra.
Scene 3. Indra comes as a
merchant before Brahmananda and points out how mistaken Brahmananda has been
and Bhagat Ramdas
A garden. At the gate, there
are steps leading to the river flowing below. On a beautifully constructed seat
at the top of the steps sits Swami Brahmananda in his beautiful orange robe. By
his side are the staff and the Kamandalu. He keeps rolling his eyes about and
occasionally repeats 'SIVOHAM. SIVOHAM'. Sings... Now he looks around. At the
foot of the steps he sees his neighbour Bhakta Ramdas taking water in a mud pot
for the Puja. He has a small basket of newly plucked flowers. Brahmananda calls
Ramdasji, come up here! (Ramdas looks up, hesitates and ultimately comes up
with pot full of water in one hand and flowers in another). Are you in a hurry?
particularly, yet, it is the time for my Puja. I cannot resist the call of
Brahma Jnanis and Sannyasins. Have you any orders to give?
Brahma. : Daily
when I sit here for meditation, I see you below fetching water. Today I thought
of giving you an idea of how a man with a well-controlled mind should spend his
time, You are wasting too much time in external worship. Real worship is of the
Atman within. And, worship is after all, nothing but meditation. Well, you are
still in a lower stage of development. I shall not unsettle your views now. I
know that very soon, knowledge will dawn upon you and one day you will also
become like me. Now come, I shall show you my beautiful garden and the five
Kutirs I have built. The garden is the abode of God in the form of Beauty. The
Kutir is the abode of Santi-peace—which all are in search of. One short walk in
the garden will make you see how God manifests Himself in all living things,
including plants and flowers. You will learn by and by that when the flower
itself is God, there is no need to worship an image with flowers; for, is it
not foolish to throw God in the form of flowers upon God in the form of an
image? Now follow me. (Walks).
(Accompanying him) Swamiji, you speak words of high wisdom. A man of my poor
understanding cannot grasp all that you say. I am content that I am happy when
I worship God in my own way.
Brahma.: See that
plant. It is a rare type. It requires much care to grow it. I have studied all
about botany and horticulture You see, a man who can grasp the Panchadasi and
Vichar Sagar can master any subject in a few days. I don't waste time in
meaningless routine. Even as I am walking in the garden, I realise that I am
Brahman Brahmaivaham. Look at the flowers on the other plant! How beautiful
they are and how fragrant! (Ramdas is on the point of plucking a flower). No!
no! Don't touch it. You must see the flowers on the plant itself. There is no
beauty in plucking them and using them for Archana. When the flower is taken
away from the plant, you destroy beauty. That means you destroy God, because
God is beauty. You scatter flowers everywhere in your Puja room. What sense of
beauty can you have? Your God is an image-a lifeless thing and you waste good
flowers by throwing them upon that lifeless thing. That is not my way. I see
God in the plant. I contemplate upon the beauty of the all-pervading Brahman
when I look at the flower. Even if my gardener whom, by the way, I pay very
handsomely, plucks a flower, I get very angry with him. I cut down his wages and
sometimes even beat him. Fools should not be argued with. They can understand
only the argument of the stick. I can be free from Raga-dvesha; but I must
pretend to be angry so that fools may improve. The gardener is sometimes
foolish. When I beat him, I am really doing him a service, for he will improve
thereby. Is it not my intention to see that in course of time he becomes as
wise as myself?
Ramdas: This is all
well-spoken. But a Brahma Jnani like you should not lose your temper and beat a
Brahm.: That is
where I differ from you all. Did not Siva get angry and burn Manmatha? Was it
not for the benefit of Manmatha? Did not Vishnu get angry and assuming the form
of Narasimha kill Hiranyakasipu? Am I not identical with Brahma, Vishnu and
Rudra and even higher than they in my Nirguna form? You are a simple Bhakta. It
is not possible for you to reach my height and understand me. Now come into the
Kutir and see my seat of meditation. (both go in.) How do you like this place?
Ramdas: It is
really very fine. You must have engaged the services of a great engineer to fix
up that dome in the centre.
(laughing scornfully) Engineer! O No! I am my own engineer. What do these
engineers know! When I meditate upon myself as the Architect of the whole universe,
I am the greatest of engineers. Building a Kutir is mere child's play for me. I
get all my ideas from within (touches his bosom). In here is a wealth of wisdom
in every branch of learning. If Brahma wants to see Sarasvathi, the Goddess of
all Kalas, he will have to search for her within me. Now you see how a real
Jnani who is not limited by narrow doctrines spends his time. I sit here
(pointing to the marble seat of meditation) and meditate. In a flash, all the
foolishness of others appears for me and in my large-heartedness, I pity them
all. I realise my superiority and then I identify myself with Chidrupa. When I
look out through these beautiful windows, all of which have geometrical
designs, I see the garden. In one corner are the flowers, in another there are
fruits and vegetables. My gardeners, who are all happy to work under me because
I pay them well, have the duty of selling these in the market once a week. And,
I may tell you, I get a very good price. That is because all the intelligence of
a Brahma Jnani has been utilised for raising fruits and vegetables. (Ramdas
smiles). I see you are smiling. You perhaps think that a Brahma Jnani should
not sell fruits. If you do, you are wrong. My view is different. A real Brahma
Jnani should identify himself with the entire universe. He must be one with the
merchant, with the peasant, with the artisan and with the man of learning-When
I sell my wares, I identify myself with the merchant's community as a whole.
Then I take special care that I am not cheated in the form of low prices. I can
beat the most cunning of bargainers. Am I not all-knowing? Even Siva was
Taskaranam Pati, i.e., the king among thieves. I am like that, the king among
Ramdas: Thank you
very much Swamiji. I have seen your charming Kutir, your rich and handsome
garden and also something about how your mind works. Now give me leave to go to
my Puja. I shall come again another day.
yes. I am so full of mercy that I am ever ready to give the benefit of my Satsanga
and spiritual advice to those who need them. You are welcome here always.
OF A COW
near Brahmananda's Kutir
A crowd has assembled. Some
hot words are spoken.
1st man: Does this
fellow call himself a Swamiji? Even the worst of sinners will not kill a cow.
2nd man: Killed a
cow! Ram Ram (closes his ears). Who did it and why?
1st man: There is
a cheat there (points to the Kutir) in orange robes. A cow strayed into his
garden and ate up his cabbages and cauliflowers. He killed it at one stroke
with a big stick
3rd man: For
eating cabbages! Poor thing! Poor thing! I would have given it a whole
marketful of cabbages. And then! Did not the owner of the cow come to seek for
1st man: Do you
think that that fellow is a fool? He ordered his gardener to remove the cow
from the garden and put it near that mount on the road. When the owner came,
there was no cow in the garden. He found it there. Look, the people who
gathered there are discussing the matter as to whether the carcase is to be
buried or sold to a cobbler.
2nd man: But what
about the Swami? Is no action to be taken against him?
1st man: He is a
powerful fellow. Moreover, he can argue
well. If a case is filed
against him, he will come out successful by his intelligent arguments.
3rd man: Yet, we
cannot leave it like that. He is a disgrace to Hindu society-cow killer! Shame!
And that-a Sannyasin!
Ist man: Our good
friend Bhakta Ramdas has gone to speak to him. He knows him and his words may be
effective-Ah! There they both come. We shall move to those trees and hide
ourselves. Let us hear what they talk. After all talk is over, if necessary, we
can come to him and tackle him.
All: yes, yes.
(All hide themselves behind trees).
Enter Ramdas and
Ramdas: No one
will excuse you for this act. The killing of a cow is the worst sin a Hindu can
You are a man of emotion merely. You rarely exercise your intellect. You have
read the Gita. Who kills and who is slain? This is all illusion. The Jiva in
the cow is incapable of death. The body of the cow cannot have life eternally.
It now chanced that the body passed away quicker than if it died a natural
death. I would say that it has been liberated. Henceforth it need not be born
as a cow at all. It can come into existence as a man-perhaps even as a man of
Bhakti like you or of Jnani like myself.
Ramdas: Fie upon
your false Vedanta. You kill a cow and seek refuge in the Gita. You are not
daily reciting the Sloka "Adveshta Sarva Bhutanam"? Can you be unkind
to any living creature? Lord Krishna had intense affection for cows. You have
murdered the cow and you will go to hell.
Bhakta Ramdasji, you are entirely mistaken. I am always the Sakshi or silent
witness of the activities of the mind and senses. I do not do any action. The
senses move among sense objects. It is only Indra, the presiding deity of my
hand that killed the cow. I am perfectly actionless, Akarta, Nishkriya. I am
the actionless soul or Atman or Brahman. No action can touch me. I am Nirlipta,
Asanga (unattached always). You are a small devotee only. You cannot understand
such a deep philosophy. You can do only a little Kirtan and a little Japa of
Ram Nam. You have no knowledge of Vedanta. The philosophy of Vedanta is sublime
and unique. Please give up your Kirtan and Japa and of Ram Nam. Only then will
you uderstand me and my high philosophy. I am in a hurry-I am sorry I cannot
waste more time with you. (Exit).
goes the greatest humbug I have ever seen. He has belittled my Bhakti. I shall
teach him. I can pray and make Indra hear me.
Sings in praise of God.
"O Lord Indra! Swami Brahmananda is telling me that it was you that killed
the cow, and that he was at that time well-established in his own Svarupa or
Atman. You must come to the earth and teach him a lesson".
(Voice above: "I
Enter the men who have been
1st man: Namaste
Ramdasji. That rogue has given you the slip. He wanted to tackle him after your
talk was over. But we see we are too late. We have also heard your prayer. God
is true to his devotees.
Ramdas: Good men,
it is not possible to get rid of all pseudo-Vedantins. This man never does any
meditation. He is always criticising the Kirtanists. He is speaking ill of Ram
Nam. Bhakti and selfless service are nothing for him. He puts on a good
deep-coloured orange robe and walks in the streets with his Kamandalu and
stick. He repeats "Sivoham", "Sivoham" whenever he sees
rich householders only to collect money from them. I am sure God will punish
2nd man: I hope
God does teach him a lesson.
Ramdas: Have no
fear. Indra has heard my prayer. He will do the needful. Do not bother. He
knows all about this man, his Vrittis and attributes. Namaste. It is time to go
to the temple.
All: We are
also going there.
Ramdas: Then come!
We shall go along singing the name of God.
reveals Brahmananda seated in one of his fine garden seats. Enter a merchant.)
Swamiji. Are you the famous Brahmananda Swamiji, the world-renowned Purna
Brahma Jnani, the owner of a fine garden and Kutir? If you are, accept my
salutations. If you are not, please send word to that great Mahatma who may be inside,
perhaps in Samadhi. I am a humble merchant.
Brahm.: I am the
same, merchant Maharaj. My Samadhi was over fifteen minutes ago. I then came
out to see the all-pervading Atman in the form of Beauty in this garden.
here and there in delight.) There you are right, Swamiji. This is indeed the
abode of beauty. Where did you happen to get those fine flowering plants from?
Brahm.: I see
that you have eyes. That particular group came down from a valley in Kashmir.
It had to be carefully nurtured. Now these plants please the eye. But before
they grew up, they gave me considerable anxiety. Because I happen to be a
master of the science of horticulture, I could perform the miracle of keeping
them alive here.
sure! You must indeed be a great expert in the art of growing flowers. I shall
purchase from you some rare flowers and also fruits and vegetables. After all,
I came here for business. I hope you are not a hard bargainer.
Brahm.: I do not
bargain at all. I merely fix a price. If it is not paid, I do not sell at all.
Only those who can afford to pay high prices will come to me.
Merchant: That is rather
disappointing. After all you are a Sannyasin. Why do you want high prices?
Brahm.: It is
because I am a Sannyasin. I want to be paid well. The money I get is money paid
by Para Brahman. Why does Para Brahman want money? You may as well ask,
"Why does the sun want all the water vapour from the rivers, seas and even
small ponds?" You know the answer "The water is for equal distribution
for all in the form of rain". I want money for the use of the world. I
identify myself with the entire universe. When I eat, it is the universe that
eats. When! drink, it is the universe that drinks. And because of the great
love I have for the universe, I want to give it (through me, of course) the
best of things to eat, to drink, to clothe itself and to provide for its daily
wants. I can't bear to see the universe suffer from want, from poverty. It must
be as rich as a king,
good! Though the less thoughtful will think you selfish, the more thoughtful
will acquit you of that charge if they see that you always think of your little
self as the larger Self of the universe. You are really a wonderful man. Even
this Kutir, 1 hear, was planned by yourself without the aid of engineers.
Brahm.: True, I
don't consult engineers. The fact is that my brain happens to be greater than
that of ordinary scientists. I cannot therefore subject myself to the advice
they call it professional advice that others give.
right. The man of wisdom must be independent. There is only one thing which I
heard against you. Some people in the village here say that you once killed a
Brahm.: You know
how foolish villagers are. Am I a Sakshi-a Witness capable of doing anything
good or bad! I am actionless. Indra, the presiding deity of my hand killed the
cow. Yet, the villagers judge by appearance and throw the blame upon me. Am I
the hand? If the hand is chopped off do I die? Yet the ignorant people here
think that I am the hand and say I killed the cow. They do not have higher
vision to see Indra who came that day and killed the cow.
O! you foolish man! I am Indra. You are a deluded Sannyasin. You are a
lip-Vedantin without any practice or Samadhi. You are merely prattling
something after reading something. You are deceiving yourself and the public.
When I praised your work, you said "I built the Kutir, I developed the
garden, I know designing". When I ask you about the killing of a cow, you
talk about Nishkarmya and Adhyatma philosophy, you transfer the guilt to Indra.
What is this sort of philosophy? Is this Vedanta? You are a hypocrite, a man of
A real Jivanmukta is above
pleasure and pain, praise and censure. His mind is dead to the world. He will
not feel heat and cold as his mind is not connected with the organ of touch. If
you say that the Indriyas do all actions and that you are actionless, you
should not actually feel heat and cold. You should not be affected by praise or
censure, respect or disrespect. This is the test. If you fail in this you are
not a liberated soul, you are only body and the senses. Remember the point well
in future. What do you say now?
his head down in shame after two minutes of deep thought) You have opened my
eyes. I have understood the real significance of Vedanta only now. Really I did
not practise anything. I merely read Panchadasi and Vicharasagara. I now see
that I have been a lip-Vedantin. I deceived many and got plenty of money. In
future I shall act differently. I shall do Manana and Nididhyasana (reflect and
meditate). Forgive me for all sins.
Merchant: I cannot
wipe out your sins. I have only shown you what you are and in what stage you
are. It is no good looking upon your past. Forget it. Start a new life. Avoid
the usual pitfalls that beset the path of a spiritual aspirant and with
Vairagya and determination, Sraddha and faith, begin Sadhana. Be a practical
Vedantin. Be simple, unostentatious. The truly great Vedantins are full of
mercy, sympathy and love. They are free from greed, lust, selfishness and
egoism. They are humble and ever ready to serve. They are not talkative. They
speak measured words. They think more than they do. They do more than they say.
They are ever busy in discovering how to be good and useful to all.
Brahm.: I shall
carry out your advice.
Scene 1. The king holds his
Durbar and reveals his inborn noble nature, and love of Sankirtan in the
service of God.
scene 2. The king attends a
great Yaina at Nimisar and takes that opportunity to converse with some Rishis
and profit by their teaching
Scene 3. The discourse is
continued the next day and all truths are learnt.
Scene 4. The king makes a
speech (soliloquy) showing his Self-realisation
Virasindhu in his Durbar
King Virasindhu was the king
of Magadha. He was virtuous, brave, generous, pious. He ruled the state justly
and wisely. He protected the subjects like Vishnu. His minister Surasena was
also a noble soul. The queen Lilavati was also pious, noble, gentle and kind.
Kesavam Rama Narayanam,
Krishna Damodaram Vaasudevam
Janaki Nayakam Ramachandram
King Virasindhu: (Calls
his assistant) O Vikram Singh! Bring the Minister. I want to consult him on
Vikram Singh: Yes,
Maharaj. I shall bring him immediately.
Surasena, the Minister.
Salutations Maharaj! Any special command for me?
everything going all right in the country? Are the subjects happy and
contented? Is there any sort of difficulty for anyone? Are the Brahmanas happy?
Do the other three castes carry on their work properly? How are the spiritual
activities of the country? Do religious societies hold their congregations and
Satsanga? Are the Names of the Lord sung in every house? Does everyone get his
share of food? Are all happy and well?
Surasena: Yes my
Lord! By your grace everything is all right. There is peace and plenty
everywhere. The Brahmins recite Vedas and perform their Nitya Karmas. The men
of other castes and orders of life carry out their duties systematically and
everyone is happy and cheerful. Every home is a Vaikunta. There is Hari Kirtan
in every house. Religious conferences are held now and then. There is no room
for any anxiety for thee, my Lord.
Virasundhu: My mind
is not at rest. I feel some sort of depression. Fetch the Balamandali
Sankirtanists without any delay. Let me hear the sweet melodious songs of the
boys. It will be a good mental tonic for me. It will elevate and soothe me and
give peace and joy. God's Names are the sweetest when sung by the devoted ones.
Make no delay. Hurry up.
Surasena: Yes, my
Lord. (Exit Surasena)
Hare Rama Hare Rama Rama
Rama Hare Hare,
Hare Krishna Hare Krishna
Krishna Krishna Hare Hare.
Bol Sankar Bol Sankar Sankar
Hara Hara Hara Hara Mahadeva
Sambho Sankar Bol.
Virasindhu: Do the
school boys recite the Gita daily?
Maharaj. They can recite the Gita Slokas
beautifully. Even if your
Highness tells the number of the Sloka, they can recite the verses at once.
Rajkumar! Recite the eighteenth Sloka of chapter 1. O Ramrich! Repeat the
forty-first Sloka of the second chapter.
(The boys repeat the verses)
Virasindhu: O Dharm
Singh! Show me the Siva's dance.
Dharm Sigh sings and dances
"Agad bhum agad bhum bhaje damaru, nache sadasiva jagadaguru."
Surasena! Give these boys plenty of sweets, They have nicely repeated the Gita
Slokas and Sankirtans.
Bring the students of the
Sanskrit Vidyalaya. Can they recite the Vedas properly? Bring them at once.
Surasena: Yes Maharaj. They are well versed in recitation.
Enter the Students
Salutations Maharaj! Accept our respects.
Virasindhu: Let me
hear some recitation from the Vedas.
“Om bhadram karnebhih
srunuyama devah, bhadram pasyemaksha-bhiryajatrah, sthirairangai sthushtuvagam
sastanubhih-vyasema devahitam yadayuh, etc., etc."
Surasena! Give these boys rich presents. They have made good progress in their
Let us proceed tomorrow to
Nimisar where a great sacrifice is being conducted. We will be benefited by the
discourses of great Rishis. Further Sivaratri is fast approaching. We should
not miss this golden opportunity.
Surasena: Yes, my
Lord! All arrangements will be made.
The palanquin will be nicely
decorated and the party will start for Nimisar tomorrow at 10 a.m. I shall
instruct all the persons who are connected with the trip. Horses, elephants,
men and everything will be ready in time. I shall make all arrangements without
the least delay.
of Rishis and Yogis
The party of King Virasindhu
arrives at Nimisar and joins the sacrifice. The time is evening, 5 p.m.
Discourses on Vedanta are being conducted. Virasindhu and party are duly
honoured by the reception committee and they take their seats. There is a large
assembly of Mahatmas and learned Yogis.
Rishi Sumanas: This
Atman can be attained only by those who have annihilated completely all desires
and who practise regular meditation on Atman, after equipping themselves with
the four means.
Rishi Subahu: He who
has a calm mind, and who is endowed with equal vision, will attain the
immortal, fearless Brahman which is an embodiment of bliss and knowledge and
which is Existence Absolute.
Rishi Kripa Sindhu: The
serpent of the senses (with five hoods) which hiss again and again should be
slain by the rod of firm discrimination. Annihilation of Vasanas
(Vasanakshaya), Manonasa (destruction of mind) and the practice of Tattva Jnana
should go hand in hand.
Rishi Viswavasu: The
wealth of Atman alone is supreme inexhaustible wealth. The happiness of a king
is nothing when compared to the supreme, eternal bliss of a Jivanmukta who is
resting in his own Satchidananda Svarupa.
Rishi Sukesa: Enquiry
into the nature of this Atman, the Indweller or Antaryamin, the inner ruler,
enquiry of 'Who am I?' will help one to attain Self-realisation. He who does
not practise this is simply wasting his life. He lives in vain. He is a
horizontal being lacking a tail and two horns.
That the supreme Self, the
Light of all lights is said to be beyond darkness. Wisdom, the object of
knowledge, the One seated in the hearts of all is to be attained by all. He who
knoweth the spirit and matter with all its qualities in whatsoever condition he
may be, he shall not be born again.
Some by meditation behold
the Self in the Self by the Self. others by the Sankhya and others by the Yoga
(The sun sets; the assembly
is dispersed for Sandhya and other ablutions).
King Virasindhu was very
much impressed by the speeches of the Rishis and attends the next day's
discourses and puts some questions to Rishi Kharabhajana who was the main
speaker that day.
Shyama Sundar ab to hum
ashik tumare bangaye
Ham tumhare bangaye aur tum
Jab ye dil dhuniyaka tha
Dushman hajaroko bhane
Jab ye dil tum ko diya har
Dilka pyar bangaya.
Maharishiji! Kindly describe to me the nature of Para Brahman.
Rishi Kharabhajana: Para
Brahman is Satchidananda Svarupa. He is self-luminous, eternal, indivisible,
pure, all-pervading, colourless, odourless, tasteless, formless. He is unborn,
undecaying. He is the substratum for this world, body, mind, Prana and senses.
Song of Upanishads:
Hae Ramachandra, Brindavana
Eko Deva, Sarvabhuteshu
Sarva Vyapi, Sarva
Eko Deva, Sarvabhuteshu
Soham Sivoham, Sivah
Sambho Sankara, Hae Maha
God is one, Brahman is one
He is hidden in all beings,
Like butter in milk-like
fire in wood,
Like mind in brain-like oil
All-pervading--the Self of
Eko Deva, Sarvabhuteshu
Satyena Labhya-Tapasa hi
Antah Sarire-Jyotir Mayohi
Yam Pasyanti Yataya-Kshina
Eko Deva, Sarvabhuteshu
Virasindhu: What is
the relationship between the individual soul and the Brahman?
individual soul is identical with Brahman.
Virasindhu: Why then
he is Alpajna and Alpasaktiman when he is in essence identical with Brahman?
Kharabhajana: He is
enveloped by Avidya or veil of ignorance. So he is limited and finite. If the
veil is destroyed by knowledge of Self, he becomes one with the supreme Self
and shines in his native pristine glory.
Virasindhu: How can this
Avidya co-exist in the pure Brahman which is knowledge absolute?
Kharabhajana: This is
an atiprasna or transcendental question. The finite intellect cannot understand
transcendental mystery. Do
not probe into this mystery. Destroy this Avidya by attaining knowledge of
Brahman. Then only you will understand this mystery.
explain to me the theory of superimposition or Adhyasa. Brahma Jnanis always
refer to this in their discourses.
Kharabhajana: Just as
snake is superimposed in the rope, this world is superimposed upon Brahman.
This body, mind, egoism, Prana, senses are superimposed on this pure Atman. If
you bring a light the illusion of snake vanishes. Even so, if you attain
illumination this superimposition or ignorance will vanish. You will be
established in your essential Satchidananda Svarupa.
Virasindhu: I think
this is Vivarta Vada of Sri Sankaracharya.
Kharabhajana: Yes, my
Virasindhu: May I
hear from your esteemed self the nature of different Vadas, Parinamavada,
Ajativada, Drishti Srishtivada?
Ramanujacharya is the author of Parinamavada; just as milk is transformed into
curd, so also Lord Hari Himself has assumed the form of the universe. The world
is His body. Ajatavada is propounded by Gaudapadacharya in his famous Karika on
Mandukya Upanishad. The world does not exist in the three periods of time.
Brahman alone exists. This is the most advanced theory. Only highly evolved
aspirants can really understand this doctrine. Vasishta expounds
Drishti-Srishti Vada in Yoga Vasishta. There is in reality no creation at all.
You see. Then the Srishti comes in.
Virasindhu: What is
the nature of Maya?
Kharabhajana: Maya is
Satasat Vilakshana Anadi Bhavarupa Anirvachaniya. The nature of Maya cannot be properly
described. It is neither Sat like Brahman nor Asat like the horns of the hare.
It is the Upadhi of Isvara. Isvara has! Maya under His control. It is an
illusory power. The whole Lila of the Lord is kept up by Maya. Intellect,
Ahankara. mind, the five elements are all products of Maya. Mind is the seed of
Maya. Maya is Suddha Sattva.
Virasindhu: What is
Kharabhajana: Avidya is
the Upadhi of Jiva or the individual soul. The Jiva has become a slave of
Avidya. Avidya (ignorance), Asmita (egoism), Raga-Dvesha (likes and dislikes),
Abhinivesha (clinging to this mundane life) are the five Kleshas. Avidya, Kama,
Karma are the three knots of ignorance. Lust, anger, greed, delusion, pride,
jealousy are all modifications of Avidya.
Virasindhu: May I
know the nature of 'Who am I? enquiry and the nature of five sheaths. Vedantins
lay great stress on this point.
Kharabhajana: This is
Sandhya time. I must go to the river Gomati now for my ablutions, etc. We shall
continue the discourse tomorrow, O King Virasindhu! Kindly reflect well on what
you have heard today. Mere hearing will not do. You must reflect, digest well
what you have heard. Only then will you be really benefited.
(Enter King Virasindhu and
Jaya Siya Ram Jaya Jaya Siya
Jaya Radhe Shyam Jaya Jaya
Jaya Hanuman Jaya Jaya
Jaya Siya Ram Jaya Jaya Siya
Virasindhu: Let us
continue yesterday's discourse. Let me have a detailed description of the five
Koshas and 'Who am I?' enquiry.
Kharabhajana: There are
five Koshas or sheaths. This Atman is beyond these sheaths. The Annamaya sheath
is the food sheath. It is made up of the five elements. This is the physical
body. It has a beginning and an end. It is inert. You are distinct from this
physical sheath. You are the witness of this sheath. This sheath is not the
The Pranamaya Kosha is the
vital sheath. It is formed out of Rajoguna. It also has a beginning and an end.
It is inert. It is an effect. You are distinct from this sheath. You are the
witness of the sheath. This sheath also is not the 'I'.
The Manomaya Kosha or the
mental sheath is a product of Sattva-Guna. It also has a beginning and an end.
It is inert. It is an effect. You are distinct from this sheath. You are the
witness of this sheath. This sheath also is not the T
The Vijnanamaya Kosha or the
Buddhi sheath is a product of Sattva-Guna. It has also a beginning and an end.
It is inert. It is an effect. You are distinct from this sheath. You are the
witness of this sheath. This sheath also is not the T'. The Pranamaya, Manomaya
and Vijnanamaya Koshas constitute the Linga Sarira or Sukshma Deha.
The Anandamaya Kosha or the
bliss sheath is Avidya or primitive ignorance. It is also Jada or insentient.
It is annihilated by knowledge of Atman. You are distinct from this sheath. You
are the witness of this sheath also. This sheath is not the 'I'.
That which is distinct from
the five Koshas, which is unchanging, eternal, which has no beginning or end,
which is distinct from the three Gunas and three bodies and which is your
innermost Self is real infinite 'T' or Brahman. That Brahman you are, O King
Virasindhu. Thou art That-Tat Tvam Asi. Realise this and be free.
Venerable Maharshi! You have very clearly explained to me the nature of the
five sheaths. May I know the nature of the three Avasthas.
Kharabhajana: There are
three Avasthas viz., Jagrat! Avastha or waking consciousness, Svapna Avastha or
dreaming state and Sushupti or deep sleep state. The three bodies operate
during the waking state. The astral body operates during the dreaming state.
The causal body (Karana Sarira) functions during deep sleep state.
This waking state is also a
long dream. Just as the dream vanishes as soon as you wake up so also this
waking state becomes a dream when you enter the fourth state or Turiya. In
dream there is no waking state. In deep sleep this world vanishes. This world
is ever changing. Therefore it is not real. It is mere appearance. In deep
sleep you actually rest in Satchidananda Brahman but you are not conscious of
Brahman as there is the thin veil of ignorance between you and Brahman. In deep
sleep you enjoy the bliss of Brahman only. In reality you are the silent
witness of the three states-Avasthatraya Sakshi.
Virasindhu: What is
the nature of Jivanmukta?
Kharabhajana: The state
of a Jivanmukta cannot be described adequately. His glory is ineffable. He is
free from Harsha, Soka. (exhilaration and depression). He has equal vision and
balanced mind. He is ever peaceful, contented and happy under all conditions of
life. He can never be affected by the pairs of opposites. In his presence you
will be inspired and elevated. He can clear all your doubts.
explain to me some of the Yuktis which Vedantins use for sublating the
Kharabhajana: There are
four important Yuktis. They are 1. Neti-Neti doctrine, 2. Anvaya Vyatireka, 3.
Layachintana and 4. Adhyaropa Apavada.
Through Neti-Neti doctrine
all the Anatma products such as body, mind, senses, etc., are eliminated. This
body is not Atman. This mind is not Atman. This Prana is not Atman.
Names and forms are
different. This is Vyatireka. But the underlying basic essence in these forms
is Satchidananda! Atman. This is Anvaya. Reject the names and forms and
identity yourself with the essence. This is Anvaya Vyatireka Yukti.
In Layachintana you dissovle
all the effects such as earth, water, fire, air in Akasa, Akasa in Avyaktam,
and Avyaktam in Brahman and behold Brahman only everywhere. You dissolve the
speech in mind, mind in intellect, intellect in cosmic! Buddhi and cosmic
Buddhi in Brahman. You dissolve Visva in Virat, and Virat in 'A'; Tejas in
Hiranyagarbha and Hiranyagarbha in 'U': Prajna in Isvara and Isvara in 'M'; and
Ardhamatra in Sakshi. Through the process of Layachintan all the effects or
modifications are reduced into the supreme causeless cause. You get the
experience of “All is Brahman."
superimposition. The whole world is superimposition on Brahman, just as snake
is superimposed on the rope. Apavada is sublation or negation of the appearance
or phenomenon. When you bring the light the snake vanishes, Adhistana rope
alone remains. When you get knowledge of Brahman, this world and body vanish.
You rest in your Satchidananda Svarupa.
Virasindhu: All my
doubts have vanished slowly. How to realise this wonderful Brahman. That is the
main thing. Kindly explain and enlighten me on this point,
first the four means, Viveka, Vairagya, Shat Sampat (Sama, Dama, Uparati,
Sraddha, Titiksha and Samadhana) and Mumukshutva. Then hear the Srutis, reflect
on what you have heard and then practise constant meditation on Brahman. You
will have Atma Sakshatkara.
Virasindhu: What are
the four Mahavakyas?!
Kharabhajana: They are
Prajnanam Brahma, Aham Brahmasmi, Tat Tvam Asi, and Ayam Atma Brahma. The first
is Lakshanavakya. It gives a description of the nature of Brahman. The second
is Anusandhana Vakya. The third is Upadesavakya and the fourth is Anubhava
Virasindhu: What is OM?
Kharabhajana: OM is Pranava.
It is the symbol of Brahman. All Vedas have come of this OM. If you do Japa of
OM and meditate on its significance you will realise Brahman. Study carefully
Mandukya Upanishad. You will have a comprehensive understanding of OM. Try to
identify yourself with Brahman when you meditate on OM. When you repeat OM
think of the attributes of Brahman such as Satchidananda, Self-effulgence,
Immortality, Eternity, Infinity, etc.
Within you is hidden God
Within you is Immortal Soul.
Kill this little I
Die to live
Lead the Divine Life,
Within you is the fountain
Within you is the ocean of
Rest peacefully, in your own
And drink the nectar of
OM OM OM OM-OM OM OM OM OM
OM OM OMOM OM OM OM
OM OM OM OM OM OM OM OM-OM
OM OM OMOM OM
Sa sa da da-Sa sa da da
Papa dapama-mama pamaga-gaga
Sasa gamapa-padasa nidapa
Within you is hidden God......
Virasindhu: 0 Venerable
Rishiss of Nimisar! Prostrations unto you all. You all have helped me to cross
this ocean of Samsara. I am very grateful to you all. You have removed my
ignorance. You are all torch bearers of wisdom and beacon-lights on this earth
to show light to the Jivas who are sunk in the deep abyss of ignorance. I shall
follow your instructions in right earnest and attain soon the supreme abode of
eternal bliss and immortality.
King Virasindhu heard the
words of wisdom of these sages and was struck with wonder. He quickly returned
to his palace. He did not speak a word to the Minister.
Nitya Suddha Buddha,
Vyapaka Svayam Jyoti Purna,
Sakshi Drishta Turiya,
Santam Sivam Advaitam,
Amala Vimala Achala,
Avang Mano Gochara,
King Virasindhu went alone
to his lonely garden and soliloquised within himself: "The speeches of
these sages are soul-stirring and sublime. The wealth I possess is nothing. It
is all perishable. I have no real peace despite my possessions and riches. This
mischievous mind is deluding me. I have become a slave to my senses and
"When shall I be free
from births and deaths? When shall I enjoy the eternal bliss of Nirvikalpa
Samadhi? When shall I become absolutely desireless, thoughtless and 'I'-less?
When shall I be free from the cravings for sensual objects? When shall I remain
"This world is unreal.
There is not even an iota of happiness in this world. The sages of Nimisar have
emphatically pronounced that Atman alone is real. I have full faith in their
statements. I am deeply grateful to them. They have opened my eyes. They have
aroused a soul-awakening in me. I am quite disgusted with this illusory world.
"Wealth cannot give
happiness. It is a source of misery. It is transitory. It begets evil. It moves
from one man to another.
"This body is a great
burden. Death is ever waiting to devour me. Desire is the enemy of peace.
Egoism born of ignorance is tormenting me. It is the source of miseries and
troubles. It binds me to this Samsara. I must destroy this egoism and
"Mind is a great thief.
It has cheated me in a variety of ways. I will pierce this mind with the sword
of discrimination. I will pursue my enquiry of Atman or "Who am I?'.
"I will meditate on the
Pure, Immortal Atman and attain eternal bliss. I have gained all spiritual
experiences by hearing the soul-stirring instructions of the sage of Nimisar. I
have totally destroyed my mind. I am now enjoying the bliss of the Eternal.
and all distinctions have vanished now. I behold the one Self everywhere. The
ideas of 'T', 'mine', 'you', 'he', 'here', 'there', 'now', and 'then have
King Virasindhu remained in
Samadhi for a long time. He returned from his Samadhi and said, "I behold
everywhere the one, indivisible Brahman only. Words cannot adequately describe
this state. I am perfectly desireless. I have perfect equal vision. Nothing can
disturb me. I am free from love, hatred and fear. I have neither doubts nor
Song of Brahmamayam:
Sarvam Brahmamayam re, re,
Sarvam Brahmamayam Jagathu,
Sarvam Ramamayam Jagathu,
Sarvam Krishnamayam Jagathu,
Sarvam Sivamayam Jagathu,
Sarvam Saktimayam Jagathu,
Sarvam Khalvidam Brahma,
Naiha Nana Asti Kinchana.
All indeed is Brahman, there
is no such thing as diversity.
Matha Pitha Brahmam; Ladaka-ladiki
Dood-dahi Brahmam; Chandan
Garama garam chai Brahmam;
Tandai lemodane Brahmam;
King Virasindhu then
attended to the affairs of the state without an idea of agency. He attained
Jivanmukti. He was! unmindful of the past and heedless of the future.
Scene 1. Under the
presidency of Indra, the founders of the six Systems of Indian
Philosophy-Jaimini, Gautama, Kanada, Kapila and Patanjali in turn expound their
systems before Vyasa who points out then and there the defects in each one of
them. In the end, Indra blesses them all and extols Vyasa as the exponent of
the unimpeachable Vedanta philosophy.
Scene 2. Sankara meets and
approves of the work of Ramanuja, Nimbarka, Vallabha and other founders of
sects, pointing out how each of their Systems helps the different types of
aspirants according to their different stages of progress.
Scene 3. The Hall Divine is
an intellectual feast for the philosopher who has the background to appreciate
Western and Eastern philosophies. The gift of each school of thought is neatly
and crisply expressed in a very few words.
Scene 4. The assembly of all
religionists shows the wide tolerant outlook of Hinduism and also the
underlying unity of all the apparently conflicting creeds and religions.
Indra, the Lord of
Amaravati, summons an assembly of Rishis to review the work of the various
founders of philosophy.
Indra is seated in the Durbar.
The Rishis and Devas are seated in their respective seats. Gandharvas sing.
Apsaras dance. There is perfect silence everywhere.
Enter Jaimini, Vyasa and
Sri Vyasa Bhagavan
Jaya Vishnu Avatar
Sri Badarayana Namostute,
Sri Sankaracharya Namostute,
Sri Advaitacharya Namostute,
Sri Dattatreya Namostute,
Jaya Sri Avadhuta
Sri Guru Deva Datta
Namostute, Jaya Trimurthi
Jaimini: I am the
founder of Purva Mimamsa philosophy, The attainment of heaven or Svargaprapti
is Moksha or the final goal. Performance of the actions that are enjoined in
the Vedas is the Sadhana for attaining Moksha. There is no Isvara. Bondage is
the painful experience in hell. Karma Kanda is the chief Kanda of the Vedas.
The cause of bondage is the performance of Nishiddha Karmas or prohibited
Karmas. Jiva is Jada-chetana combination of insentiency and intelligence. He is
all-pervading. Jivas are countless. There is doer and enjoyer. Adrishta or
Apurva of Karmas gives the fruits. I support Arambha Vada and Akhyati. The
first Sutra in my philosophy begins with "Athatho Dharma Jijnasa."
Jeya Nandalala Dinadayala,
Jeya Krishna Jeya Hare Hare
Krishnagopala, Jeya Krishna Jeya Hare Hare
Jeya Nandalala Balagopala,
Jeya Krishna Jeya Hare Hare
Jeya Nandalala Gopilola,
Jeya Krishna Jeya Hare Hare.
Vyasa: Heaven is
not the goal. As soon as the fruits are exhausted man must come to this world.
If the Karmas are done with expectation of fruits they will lead to bondage.
Moksha must be eternal. I do not see any good in your philosophy. The world is
Anadi. It is Pravaharup. It has Samyoga (conjunction) and Viyoga (disassociation).
Rama Raghava Rama Raghava
Rama Raghava Pahimam. Krishna Kesava Krishna Kesava
Krishna Keshava Rakshamam.
Gautama: I am the
founder of Nyaya philosophy or Indian Logic. This world has been begun by
combination of atoms. It has Samyoga (conjunction) and viyoga (disassociation).
The cause of the world is Paramanus and the nine including Isvara. Isvara is
Nitya Jnana who has Iccha-Kriya Gunas. He is Vibhu (all-pervading). Jiva is
doer and enjoyer. Jivas are endless Cause for bondage is Ajnana. Twentyone
kinds of pain constitute bondage. Moksha is destruction of 21 kinds of pain.
Knowledge of Atman that is distinct from others is Moksha Sadhana. I advocate
Arambhavada and Anyatakhyati,
of Moksha is the attainment of Paramananda or supreme bliss. It is not mere
removal of 21 kinds of pain. Atman is one without a second. There cannot be
many Atmas. Your philosophy cannot help one in the attainment of the final
goal. You have no clear conception of Atman and the summum bonum. Sunaja Sunaja
Tu Gitavala Jnana Sunaja
Kanada: I am the
founder of the Vaiseshika system of philosophy. The world has been begun by
combination of atoms. There is Isvara in my system of philosopy. The creator is
endowed with Nitya Jnana. The cause for bondage is Ajnana. The twentyone kinds
of pain constitute bondage. The destruction of 21 kinds of pain constitute
Moksha. Knowledge of the Atman that is distinct from others is the Sadhana for Moksha.
I endorse the views of Gautama Rishi. I advocate Arambhavada and Anytakhyati.
Atmas are endless.
system of philosophy also cannot help one to attain the final goal. You also
have no clear conception of the goal. Atman is one, eternal, all-pervading
Sat-chit-ananda. The world is a superimposition on Atman. Your Arambhavada is
untenable. It should fall to the ground.
Sankara Siva Sankara Siva
Sankara Siva Sankara.
Kapila Muni: I am the
founder of the famous Sankhya philosophy. This world is a modification of
Prakriti, which is made up of three Gunas. There is no Isvara in my system.
There are many Purushas. Prakriti also is independent. Cause for bondage is
Aviveka or lack of discrimination between Prakriti and Purusha. The three kinds
of Taapa constitute bondage. The destruction of three kinds of Taapa is the
goal or Svarupa of Moksha. Discrimination between Prakriti and Purusha is the
Sadhana for Moksha. I advocate Parinamavada and Akhyati.
cannot be many. The supreme Purusha must be one without a second. The final beatitude
is not mere destruction of three kinds of Taapa. It is all bliss. You can
detach yourself by discrimination between Prakriti and Purusha but cannot
attain the final goal. Prakriti cannot be independent. It is Jada. It cannot
create by itself without the help of a creator who is Prakriti's Lord. Your
philosophy is not a perfect one.
Rama Rama Namostute Jeya
Ramachandra Namostute, Ramabhadra Namostute, Jeya Raghavaya Namostute, Ravanari
Namostute Jeya Bhavyamurthi Namostute, Bhaktapala Namostute, Jeya Sarvabauma
Patanjali Rishi: I am the
founderof Raja Yoga system of philosophy. The world is the modification of
Prakriti and is of the nature of 23 Tattvas. There is one special Purusha or
Isvara who is untouched by afflictions, fruits of actions and desires. Purushas
are many. Aviveka or lack of discrimination between Purusha and Prakriti is the
cause of bondage. The five Kleshas Avidya, Asmita, Raga-dvesha, Abhinivesha
produce bondage. Destruction of five kinds of Kleshas preceded by the
destruction of union of Prakriti and Purusha constitute Moksha. Viveka that
precedes Nirvikalpa Samadhi is the Sadhana for Moksha. I also advocate
Parinamavada and Akhyati.
Vyasa: Atman is
secondless and partless. You can enjoy perfect bliss only when you melt the
mind in the Atman, when you merge yourself in the Supreme Self. Your philosophy
is also dualistic. Where there is duality there are ignorance and fear. Your
philosophy is not a perfect one.
(Rishis cry in one voice
"Bolo Vyasa Bhagavan ki Jai"
"Bolo Advaita Vedanta
Indra addresses the
Indra: O Rishis
of different schools of thought! All of you have done immense service to the
world. You have all done your work properly and elevated proper Adhikaris. May you
Sankhya Yoga will help one
to understand Vedanta to some extent. Nyaya will sharpen the intellect and help
the aspirant to grasp the truth of Vedanta. Advaita Vedanta is the sublime and
supreme philosophy. This world is illusory. It is Vivarta or appearance of
Brahman. Isvara is the instrumental and material cause. Maya is the illusory
power of Isvara. It is His Karana Sarira. Cause for bondage is Avidya. The
Svarupa of Moksha is Sarvaduhkha Nivritti (removal of all pains) and
Paramananda Prapti. Knowledge of the identity of Jiva and Brahman is the
Sadhana for Moksha. He who is free from Mala and Vikshepa and is endowed with
the our means is the Adhikari for the practice of Vedanta. Vyasa has rightly
interpreted and expounded the Anirvachanikhvati.
Brahman is Satchidananda,
self-luminous, one without a second. The absolute or the Infinite must be one.
There cannot be two infinities. No philosophy on this earth can stand before
Vedanta philosophy. Upanishads and Brahma Sutras are the rock basis for this
sublime philosophy. Glory to Advaita! Glory to Sri Vyasa! May you all attain
the final beatitude by realising the One Supreme Brahman!
Devas sounded various
instruments. Gandharvas sang the praise of the Lord. Rishis chanted Vedic
hymns. Gods danced in joy and ecstasy. All showered flowers on Indra their Lord
and Sri Vyasa who ranked first in merit and honour.
All the assembled tasted
Amrita (nectar) served by Indra's attendants and departed for their respective
abodes in aerial cars.
Anandoham Anandam Brahmanandam.
of Cults Meet
a sacred spot in the heavens
Sankara, Ramanuja and others
Ramanuja: I am the
founder of Visisthtadvaita philosophy or qualified monism or non-duality with a
difference. Whatever is, is Brahman, but Brahman is not of a homogeneous nature
but contains within itself elements of plurality on account of which it truly
manifests itself in a diversified world. My Brahman is a Sa-visesha Brahman,
i.e., Brahman with attributes. Lord Narayana or Bhagavan is the supreme being.
The individual soul is Chit. Matter is Achit.
The attributes are Prakasas
or modes. I advocate Parinamavada. My Bhashya of Brahma Sutras is Sri Bhashya.
I have taken Brahman in His immanent aspect. The world with its variety of
forms and individual souls is not unreal Maya but a real part of Brahman's
nature, the body investing the Universal Self. The individual soul enjoys a
separate personal existence and will remain a personality for ever. The release
of Samsara is the soul's passing away from the troubles of mundane life into
Vaikunta where it will remain for ever in undisturbed personal bliss.
Om Namassivaya Om
Om Namassivaya Om
philosophy of Bhakti is certainly a great help for attaining the highest
Self-realisation. Your devotees will attain Krama Mukti or progressive
emancipation. They will go to Vaikunta and then merge themselves in Nirguna
Brahman. You are doubtless intellectual giant. As the vast majority cannot
grasp the truths of Advaita Vedanta, Visishtadvaita philosophy is necessary.
There are various rungs in the ladder of Self-realisation. Visishtadvaita
philosophy is a step that takes one to the highest Vedantic realisation of
oneness. This philosophy will be suitable to aspirants with devotional
temperament. O Ramanuja! You have really done very great work in the field of
Bhakti. My adorations unto you!
philosophy is Bhedabheda (Dvaitadvaita) philosophy. I have adjusted the
different views of different Hindu philosophical schools. Brahman is both the
efficient and material cause of the world. Brahman is both Nirguna and Saguna.
The world is not unreal or illusory but a true manifestation or Parinama of
Brahman. The world is identical with, as well as different from Brahman, just
as a wave or bubble is the same as and at the same time different from water.
The individual souls are parts of the supreme being and are controlled by It.
The final emancipation lies in realising! the true nature of Brahman and it is
attainable by true devotion or Bhakti. The individuality Jivatma is not
disturbed even in the state of Mukti. I have written the Bhashya
"Vedanta-Parijata Saurava" on Brahma Sutras.
venerable Nimbarka! You have also done al remarkable work in the field of
Bhakti like Ramanuja. Your philosophy will greatly appeal to the type of
aspirants who cannot grasp the pure Kevaladvaita philosophy. The students of
your school of thought will also attain the highest Vedantic realisation
gradually. Your school of thought is another rung in the ladder of
Self-realisation. My silent salutations unto thee.
Ab agaya Bansivala ab agaya
Mor mukat murali jakai gale
Madhva: I am the
great exponent of the Dvaita school of philosophy. The Supreme Being is Vishnu
or Narayana. My Vaishvavism is called Sadvaishnavism in order to distinguish it
from the Sri Vaishnavism of Sri Ramanujacharya. Every follower of my school of
thought should have a firm belief in the Panchabheda or five real distinctions
viz., the distinction between the supreme being and the individual soul,
between Atman and matter, between one Jiva and another Jiva, between Jiva and
matter, between one piece of matter and another. The phenomenal world is real
and eternal. Bhajan, singing of His glories, Smarana, remembrance of the Lord,
renunciation, devotion and direct cognition of the Lord through meditation will
lead to the attainment of salvation. The aspirant should equip himself with the
study of the Vedas, control of the senses, dispassion and Self-surrender if he
wants to have vision of the Lord.
Sankara: O glorious Madhva!
Your philosophy and mode of Sadhana will help the aspirants in the path of devotion
to have vision of Saguna Brahman. Without Bhakti one cannot attain Jnana. You
also have done splendid work in the field of devotion. Glory unto thee.
Vallabha: I am the
exponent of Suddha-advaita school of philosophy (pure monism). Sri Krishna is
the highest Brahman. His body consists of Satchidananda. Lord Krishna is
Purushottama. My followers worship Balakrishna. They develop Vatsalya Bhava. I
lay great stress on Pushti (grace) and Bhakti (devotion). Maha Pushti is the
highest grace or Anugraha which helps the aspirant to attain Godhead. Things
come out of the Akshara (Satchidananda) like sparks from the fire. My followers
can be abundantly found Nathdwara. My Bhashya is called Anubhashya.
Vallabha! You have done a great work in disseminating Sri Krishna Bhakti. You
are also as illustrious as Ramanuja, Nimbarka and Madhva. You have all obtained
the grace of Lord Narayana. As long as the world lasts your glorious names also
Sri Ramanuja speaks
Parinamavada. If the world is a Parinama, this will make the Brahman as a
Vikari. My Advaita is a rigorous, absolute one. Brahman is absolutely
homogeneous. Nirvisesha, partless and impersonal and attributeless. There is no
Achit in it. All difference and plurality are illusory. It becomes a personal
God through its association with the unreal principle of Maya. The release from
the Samsara is the absolute merging of the individual soul in Brahman due to
the dismissal of the erroneous notion that the soul is distinct from Brahman.
Wherever there is duality there is fear and ignorance. This world is illusory.
It is superimposed on Brahman. I advocate Vivarta Vada.. My Bhashya is called
Saririka Bhashya. When Avidya is destroyed this world vanishes. Knowledge of
Nirguna Brahman alone can give the highest realisation, Sadyomukti or Kaivalya Moksha.
Bhakti helps the aspirants to attain knowledge. Bhakti culminates in Jnana.
Ramanuja and others: O
venerable Sankara! We are all grateful to you. You are quite impartial and
unbiased. We all quite agree with your views. Some of our followers who have
not rightly understood our views enter into vain discussions and heated
controversies. Our silent adorations unto Thee.
Sitaram kaho, Radhe Shyam
Sitaram kaho, Radhe Shyam
Sitarama vina sukh swapna
Radhe Shyama vina koyi apna
Sitarama vina sukh kon kare!
Radhe Shyama vina dukh kon
Sitarama vina uddhara nahi
Radhe Shyama vina bhedapara
East and the West
N.B. In this imaginary
scene, scholars versed in Western philosophy are made to assume the names of
the respective authors of the different systems of which they have made a
thorough study, whereas an eminent scholar of Eastern philosophy is given the
name of Sankara, the greatest
philosopher India has seen.
The former enter one by one into discussion with the latter and get defeated
establishing thereby the superiority of the Eastern philosophy over the
A small beautiful hall
furnished with a number of beautiful pictures of great men on the wall.
Attached to its one end is a small shrine wherein prayer goes on continuously
Sankara has seated himself
in a chair close to a door way,
A good number of people
including many scholars are in the hall either absorbed in meditation or
reciting some prayers.
take your seat. They say you are a great thinker. We would like to hear about
think, therefore I am"-this is my deduction. This is quite mathematical as
well as logical.
where did you get your major premise—"Thought implies being"?
Descartes: Plants and
animals do not think. And thought can appear only where there is existence.
That existence is a mere extensive concept than thought. Hence thought proves
Being by logical implication.
Sankara: You seem
to say that Being is as much an immediacy as thinking and that no syllogistic
argument is needed to infer one's own existence. To infer an immediacy is an
abuse of reason, Sir. We need proof only in relation to things other than the
Self. The Self is the indispensable presupposition of every act of reasoning.
It is a fundamental reality. You cannot with all your logic prove its
Sankara: Does God
exist or not?
Descartes: Yes, God,
as a perfect Being, must exist; for the idea of perfection includes existence.
Descartes: Why not? Matter
is extension, and so, it must exist independent of mind.
Sankara: So you
believe in God, matter and mind?! Descartes: Yes, Sir. Sankara: Do you
experience their existence in deep sleep? Descartes: No, Sir.
Sankara: Then the
validity of your doctrine has no proof. (Descartes exits).
Spinoza the great pantheist of rare
morning, Sir. What is your system?
Spinoza: 'The great
reality of all existence is Substance. It supports all phenomena giving them
Sankara: What is
Spinoza: It is an
appearance, a thing perceived. It is a state of the perceiving mind.
originates this perception? What creates changes in the mind?
external; what it is in itself, we can never know.
Sankara: So you
believe in a God from whom everything has come out.
Spinoza: Yes, Sir,
all exists in God and by Him. He is the fountain of life. The universe is
nothing but the manifestation of God. To know God with perfect knowledge is the
highest point of human development and happiness.
Sankara: You are
right. But your statement is only a belief. You have not proved it on the
unimpeachable basis of reason or experience. God exists; God is the only
reality. Well, how do you arrive at this conclusion? In life we contact finites
and relative things only. If you say that the world comes out of God, your God
will cease to be one; it must contain elements of multiplicity. If you say the
appearance is causeless, then you establish two independent realities.
Spinoza, unable to establish
his Reality as an unquestionable fact, exists.
Locke, the great British Idealist
Sankara: What doctrine
have you to impart?
impressions produced by objects on the senses are only vague at first. They
become definite by repetition. In time the mind comes to reflect on its own
operations about the ideas got by sensation. It thus becomes furnished with a
new set of ideas. These are ideas of reflection.
Sankara: Then, you
say we know only by ideas?
Locke: Yes, in
all our knowledge, we never rise one jot beyond these ideas which sense or
reflection has offered for the mind's contemplation.
about the primary qualities which are invariable?
Locke: Even this
invariability is only an indissoluble association in our mind. And it is no
standard of reality.
Sankara: What do
you say with regards to causality?
knowledge is subjective only. Though causes work steadily and effects flow from
them constantly, yet their connections and dependencies are not discoverable in
our ideas. So our knowledge of them can be only experimental.
Sankara: So, you
say that all our knowledge is of the nature of ideas, and that we cannot
legitimately claim to know anything beyond them, either God or nature?
Locke: Yes, Sir.
We cannot know things, we can know only ideas
conception reduces life to a long dream!
Locke: Yes, it
Sankara: Do you
dream in your deep sleep?
Locke: (After a
moment's reflection) No, Sir.
Sankara: Then your
dream doctrine falls to the ground.
Now Locke, unable to counter
argue, retires silently.
Enter Berkley and Hume
Seeing Sankara they shrink
back as if expecting a blow.
Sankara: You need
not fear me. Are you cold?
Berkley and Hume:
We are not cold, we expect it.
sympathy) Poor fellows!
Well, Berkley, what do you
think of the existence of this world?
Berkley: Sir, it
is only our mind. All that we know of is only our own mind and its ideas.
Sankara: How are these ideas
Berkley: We have
to accept a law proceeding from an omniscient mind call it God if you will. And
it governs all ideas. At all events, there is no entity different in kind from
Hume: If so,
what is the secure basis on which mind itself stands? We are aware of feelings,
volitions and cognition of pleasure and pain, etc. But we never come across the
substrate of feelings, the mind itself. So there is neither matter nor mind.
All is but ideas changing every moment.
Sankara: You both,
Berkley and Hume, hear me! Berkley has reduced objects to ideas proceeding from
an internal substance of feelings-mind. Hume has gone a step further and
reduced even this substrate to an idea. But have you experienced deep sleep?
Berkley and Hume: Yes, Sir.
Sankara: Do you
experience mind or ideas therein?
Berkley and Hume: (After a
little thinking) No, Sir.
Sankara: Then, how
can your conclusions stand?
Berkley and Hume exit with a
sense of defeat.!
Enter Kant proud of his
the Critique of Pure Reason
He could not tolerate Hume's
Sankara: Why do
you hate Hume?
he has dragged the public into scepticism.
God, freedom and religion
have been turned into sensations.
doctrine have you discovered to rectify this mistake?
Kant: All is
appearance only, the Reality is unknowable.
Sankara: If the
world is unreal and God is unknowable. you too preach scepticism in different
Kant: In active
life we must accept the claims of practical reason. The starry heaven above us
and the moral law within us are founded on necessity and universality. The
Categorical Imperative is the characteristic expression of moral law. It
postulates the existence of God and the immortality of the soul.
views are confined to the waking and the dream states only. They disappear in
sleep. The identification of pure consciousness in sleep as the highest reality
can alone satisfy us. Pure Consciousness alone can be said to transcend both
time and space.
Sankara: Are you
Fichte: No Sir,
Kant views non-ego as an independent reality. But I deny it. All that we know
is derived from ourselves. The necessity for a non-ego is a necessity created
by the ego.
Sankara: How do
you know that the ego exists?
Fichte: For I am
conscious of it.
Sankara: To be
conscious of the ego is to be at the same time conscious of the non-ego. That
is to say, realism is accepted and scepticism accompanies her.
Sankara: What is
your doctrine brother?
Schelling: I believe
in a special faculty called the intellectual intuition. Only those who possess
it can realise the identity of the subject and object.
Sankara: Is God
real or ideal?
Schelling: God is
neither ideal nor real, neither mind nor nature but both. In Him all difference
is lost in indifference.
Sankara: How can
we realise God?
Schelling: For that,
we must transcend consciousness. For consciousness is incompetent to comprehend
it. To know the Infinite, we must lose our individuality in the universal.
Sankara: Well, the
identity of the individual self with the absolute is the identity of two
distincts—the ego and the non-ego. The unity, therefore, is superficial, and
not real. Ecstasy or intuition in which all difference is lost is not
knowledge. Knowledge is conscious apprehension of Truth. The defect is due to
your confining yourself to waking and dream states alone. Partial data can give
us only fractional truth whereas fulness of data gives us the whole truth. And
unless you include sleep, you cannot be said to have analysed life as a whole.
Thus awareness which is present in all the three states coupled with them is
Enter Hegel, the greatest of
Sankara: What do
you think of him?
Hegel: Think of
Sankara: Of that
young man, the teacher of Categorical Imperative. Who else could I mean?
calls this world unreal. And God, he says. cannot be known. This doctrine does
not appeal to me.
Sankara: How would
you improve his system?
object, though distinct from the subject, is identical with it. Being and non-being
are identical. A thing is made up of its determinations, concepts, universals,
thoughts. When all the determinations are abstracted from a thing, we can with
equal reason treat it as being or non-being.
The identity in difference
of subject and object is the absolute Idea. The universe is not any particular
mind but the objective mind.
Sankara: You say
that, from the Idea, nature is deduced, and by a synthesis of these two we get
to the absolute spirit which is the end and consummation of the world process.
That is to say, the absolute Idea passes from the sphere of pure thought into
actual existence the Absolute Spirit.
Hegel: Yes, Sir,
you have rightly understood me.
Sankara: If your
first principle were only an abstract one, how could the world be deduced from
it except as a make-believe? How can we get from the one what is not in it? Do
you mean to say that your God is an expert juggler who draws out from an empty
casket the innumerable objects of the world? Is this your secondless Absolute?
If you claim organic unity, you have to presuppose a manifoldness in a subtle
condition. And in no case can the multiplicity form an abstract unity? Life
will laugh at this idea. Your absolute becoming the individual, heaven and
hell, sin and virtue, bliss and worship and grace, life and its trials, is the
cruellest satire on our feelings and aspirations. The very step by which you
prove Being to be identical with non-being takes one's breath away.
The theory of Maya alone can
solve your difficulty I dare say. Our ignorance of the Reality is the cause of
the appearance of the world.
Hegel: (with a
sense of shame) I feel it now.
Sankara: Is your
God the Idea or different from it?
Schopenhauer: Will is
the first principle. A concept is only passive. My desire or will to do
anything is not to be converted into a mere concept.
Sankara: Your will
cannot exhaust all reality. Feelings more than will or reason. effect as much.
Love claims quite half of the energies and thoughts of younger half of mankind.
It is the ultimate aim of human effort. Passions, anger, etc., cloud the
intellect and usurp the judgment. Will is only an instinct, a little more
complex than other instincts.
Schopenhauer: The will
predominates in active life.
action is possible only in the sphere of time and to make it active you have to
drag it to the empirical arena where time, etc., reign supreme.
Schopenhauer: The world
is an illusion. It is a manifestation of the Will's activity, a visibility of
should it lead to an illusive world? Why should it lead to evil? You are
contradicting yourself. You must admit that this affirmation itself is unreal.
For this world is an illusion, you have already specified it. Hence nothing is
gained by the theory of your will. Your will with its activity is only
illusory. And you have no idea of the Absolute beneath the phenomena.
leaves the hall disappointed.
Sankara: Sir, you
are well known for your system of logic. Are you not?
Mill: They say
so. According to my view, experience is the only source of knowledge. All a
priori or intuitive knowledge are to be rejected.
Sankara: How do you define
body and mind?
Mill: Body and
mind are permanent possibilities of sensations and feelings.
Sankara: How can a
series of feelings be aware of itself as a series?
Mill: A bond of
some sort of feelings should stand for a person and this will be his ego.
Sankara: What is reality?
Mill: I believe
in consciousness alone. And matter and mind are mere states thereof.
Sankara: Have you
searched for your consciousness with matter and mind in sleep?
Mill: Sir, consciousness is
not known then.
Sankara: Then how
can you prove its existence?
while Bradley steps in
Sankara: What is
your notion of Reality, Sir?
Bradley: I cannot
admit a personal God. The highest reality must be super-personal. I understand
that you believe in the conversion of the Absolute into God through Maya. But I
hold that there cannot be any practical relation between It and the finite
Sankara: If so,
where will substance, quality, time, space, relation, etc., disappear?
must be included, and, somehow fused into the Absolute.
Sankara: What is
this but an intellectual confusion? What you rejected first as faulty is
feels defeated and retires.
Sankara: Come in,
explain your system.
and the object seen are mental. There is no relation between them though there
may be two sides of perception, subjective. So, the existence of the one is not
essential for the existence of the other. That is to say, consciousness by
itself would not demand an object.
Sankara: Is what
causes the object to be perceived real?
Russell: The cause
that leads to the perception of an object is a real independent entity.
Sankara: Here we
come to the parting ways. If the cause is real, then, your Reality or pure
consciousness is affected. According to us, the cause of perception is no
transcendental reality, and so does not affect the oneness of pure
Russell, having nothing to gainsay, exits.
Physiologists and psychologists say that certain light-waves strike on our
retina and set up movements in the eye. The optic nerves communicates these to
the brains cells, and we have sensation. And this sensation, somehow, gives
rise to perception.
The idealists hold that the
percept is a creation of the brain or the mind.
The realists believe that it
is more or less a copy of the external thing. Do you differ from these
Whitehead: My view
is quite different, Sir. According to me, sensations and projections are not successive
acts, but simultaneous. The objects are presented to the percipients
immediately and just as they exist.
Sankara: How do
you account for the errors in perception?
are due to conceptual presuppositions, through symbolic reference. But causal
efficacy is impeccable. Thus the solidarity of actual things becomes an
established fact. Man is only one of the infinite number of percipients in the
world. Percipients act and react upon each other according to their internal
optical illusion, there is a common ground, such as a bush, and you may say
that it is mistaken for man. Here, the symbolic reference can take the blame.
But in hallucinations and dreams, false perceptions occur without any such real
ground. Your view of perception does not cover all possibilities and as such is
not acceptable. What do you say?
Whitehead: (In a
choking voice) Anything further?
Sankara: In the
next place, assuming that things are as they are presented, how can we assert that
they are as real as we are.
ordinary life, we have plurality of minds and subjects. Are they not
independent of each other? And if your mind is real, is not my mind so?
Sankara: Yes, we
admit plurality of minds and subjects in ordinary life. Yet, reflection on the
nature of the subject makes its plurality inadmissible.
Whitehead: Then you
mean to say that there are not different subjects.
Certainly, even when I think that I am an object to other subjects. I do not
really cease to be the subject. I am ever the subject. But when I think of
myself as an object to other subjects, I only become an additional object to
my! mind-the real subject. The real perceiver never changes.
So do not belittle sensuous
perception simply because only high-grade organisms have it. Your failure to
explain dream perceptions and hallucinations is due to your not recognising!
the presence of consciousness in man. Void of sensuous perception and high
intellection, man would have to be satisfied with a life like that of a plant.
tell us how to harmonise the varying contradictions in life.
Contradictions are unavoidable in relative experience. All particular
experiences form part of the manifold in the relative world. To harmonise these
contradictions, you must reach the state of non-manifestation. This state is
called Turiya in Sanskrit. And it is attained through conscious disciplinary
procedure. Unless you reach this state, you cannot trace the common background
of all varying experiences in life. You know all experiences come through
contrast. Knowledge of subject object relationship is impossible in the absence
of its opposite, the absence of that subject-object relationship as data. This
non-manifested state of the mind we experience daily in deep sleep. We also
have it in the interval when one idea succeeds another. It is the silence that
intervenes between two ideas.
This must be consciously
experienced. We can have this experience through our Will trained in the
analysis of life as a whole. Knowledge derived from human experience in parts
and aspects is not full. Hence all knowledge attained by the Western
philosophers, being confined to parts of life only, namely waking and dream
states, is only partial. And knowledge of these two states in only a partial
expression of the whole knowledge, Para Vidya. Para Vidya stands for the totality
of existence and experience. It is given to very few individuals to attain this
state through intelligent analysis of the three states of life and conscious
stopping of the movements of the psyche to touch the base that produces all
variations in manifestation. In that state, consciousness remains in its true
glory. The ego ceases to operate. When it again comes into life, it sees all
life illumined with the light of the antecedent state of unified absolute
consciousness. Only after this experience, can one successfully account for the
variations in life and harmonise them into a homogeneous whole. This is the
conception of Reality as taught by the Eastern philosophy and is a successful
solution to all the problems of life.
(Now Whitehead comes to
realise his mistakes. He then joins the company of his friends, the previous
delegates. And they unanimously proclaim the superiority of the Eastern
Philosophy over the Western and thank Sankara for his kind and clever
exposition of the same.)
Einstein-a great modern scientist
near the doorway Sankara utters
in a loud
comes our scientist. Come in, Sir. We agree in many respects, I suppose.
Einstein: You base
your principle "I am Brahman" on scriptural tenets. But we start with
Sankara: Sir, you
are mistaken. Our philosophy does not believe in interpretation of texts, it
does not start with authority. On the other hand, it starts with facts of life.
What you speak of is scholasticism and not philosophy, brother.
Einstein: Is it not
solipsism to say, "I am Reality"?
Sankara: No. It is
only half-idealism like that of Berkley that leads to solipsism. Idealism fully
understood leads to a denial of the ego and to the theory of the cosmic mind.
Berkley could not deny the ego. He thought that his mind was the Reality and
that other minds and objects were his ideas.
This is absurd. But in our
philosophy, mind covers the three planes of existence and goes beyond ego and
waking state. Our mind is the witness of the three states. So if you begin with
the ego, then there will be many egoes and objects. This solipsism is false
from the Absolute point of view. Absolute Mind is not solipsism which says,
"Ego is real and all else is unreal."
science has reduced the world to idea. Bergson the great French philosopher too
holds that Reality is creative movement and that causality is unreliable. I
believe in epistemology, that even this mentalism is subject to revision.
Sankara: It is
indeed a great progress in science. But it is not the end. If everything is
idea or movement, how will you explain consciousness which presupposes
movement? Consciousness never becomes an object. It is the radical fact of
The sense of idea is not
possible unless the sense of its non-existence is not given us as the data of
experience. So, we must search for the changeless, witnessing consciousness
which witnesses the appearance and disappearance of these ideas. But how can we
arrive at it so long as we confine ourselves to the waking or dream state or
even to both which are subject to changes? To arrive at it, therefore we must
take deep sleep also into consideration, where all the objects and ideas of the
other two states are absorbed in the Mind. Even this 'T' vanishes for it is
only an idea. Descartes was wrong to view it as indubitable always. For this T
is not found in deep sleep. Hence awareness or the witnessing consciousness of
the three states alone is real.
Einstein: Thank you
very much, Sir, for your reasonable exposition of the Reality. I hope that
science will, in the near future, take lesson from Eastern philosophy and
arrive at the ultimate Reality.
(Now philosophers and
scientists join hands and unanimously proclaim the superiority of the Eastern
Philosophy over the Western and thank Sankara for his kind and clever
exposition of the same.)
(The bell rings and all make
for the dining hall.)
(Audience Hall of Lord
Brahma-seated on a lotus pedestal. The Vedas are present in personal forms.
Bhakti. Jnana. Yoga, Vairagya and Tapas are also attending upon the Lord
Narada, Vasishta, Vyasa, Dattatreya and other Brahma Jnanis are seated in their
"Tvam adidevat purushah puranah
Tvam asya vishvasya param
Tvam avyayah sashvata dharma
Sanatanatvam purusho mato
Enter a Buddhist, a
Christian, a Mohammadan, a Parsi, a Chinese, a Sikh, a Jain and a Hindu
Bhajo Lord Jesus. Bhajo Lord
Bhajo Khuda Khuda, Bhajo
Bhajo Lord Buddha, Bhajo
Bhajo Arhat, Bhajo
Bhajo Lord Confucius, Bhajo
Bhajo Lord Mahavir, Bhajo
Bhajo Vahiguru, Bhajo
Bhajo Guru Arjun, Bhajo Guru
Bhajo Saint Joseph, Bhajo
Bhajo Saint Mathews, Bhajo
Bhajo Mansoor, Bhajo Shams
All aloud: O Lord we
have come for your impartial pronouncement. There is a dispute amongst us about
our respective religions. Kindly let us know as to which religion is superior
to all others.
come, you are welcome. Please take your seats comfortably and be satisfied with
the impartial judgment of this court. Having come here, no Jiva experiences
pain, sorrow, tiresomeness and worry. All the virtuous Souls of the world come
and abide here after giving up their bodies.
My children! Vyasadev, my dearest son and the wisest of all my offspirngs, will
satisfy you with his! impartial judgment. You are free to express your views
here! without hesitation.
Buddhist: I walk in
the noble eightfold path. This is the way to reach the goal of Nirvana in this
life. They are: (1) Right knowledge of the existence of suffering, the origin
thereof, its cessation and the way to cease, (2) Right aspirations, viz., the
desire to be merciful to all, to love all, (3) Right speech, loving and
truthful, (4) Right actions such as the practice of Ahimsa, non-stealing and
absence of sensual immorality. (5) Right living, (6) Right endeavour to give up
evil and develop the good, (7) Right attention or concentration on Nirvana and
(8) Right Samadhi.
Yoga: My Lord,
he has learnt all this from me. This is only a changed form of the eightfold
path of Yoga comprising of Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana,
Dhyana and Samadhi.
doctrines or tenets correspond to the Sermon on the Mount of Lord Jesus or the
practice of Sadachara or right conduct by Hindus and the Raja Yogis. The
essentials or fundamentals of all religions are the same. Non-essentials only
differ. It is foolishness to accuse Buddha as an atheist. Buddha is the Avatara
of Vishnu like Sri Krishna, Sri Rama and others. There is no agnosticism in
Buddhism. Buddhism is not pessimism or Nihilism. Nirvana is a state of absolute
wisdom, blessedness and supreme peace. It corresponds to Nirvikalpa Samadhi of
Yogis and sages of India.
Mohammedan: The five
cardinal tenets of Islam are (1) Oneness of God and the revelation of God's
will to man through a series of prophets, the last of the series being
Mohammed, (2) Prayer, (3) Fasts, (4) Jakat, (5) Haj (pilgrimage to Mecca).
beloved brother, the cardinal tenets of your religion are the same as those of
other religions. All religions take the aspirant to the same goal. The roads or
ways are different but the goal or destination is the same. The most important
thing is you should practise what you say. You must act according to the
teachings of Koran. Koran is the sacred book as Bible or Zendavesta or
Bhagavadgita. Hindus fast during Ekadasi, Sivaratri. You fast on Ramzan.
Christians fast during Lent. Hindus, Christians, Buddhists and all pray. Prayer
is the most powerful means to have communion with the Lord. Lord Mohammed has
distinctly said, "The killing of living beings, uttering falsehood are the
grevious sins." He has asked you to practise right conduct. Without right
conduct no one can attain God-realisation. In the Koran there is mention of
life after death. Observe tolerance towards other religions. This is very
important. Give up converting others.
Mohammedan: I do not
believe in re-birth and transmigration.
Vyasadev: I will
give you convincing proofs and make you understand that there is rebirth. If
there is only one birth, if the evil doer is thrown in hell, there is no scope
for his betterment or evolution. In one birth all virtues cannot be developed.
One can cultivate the divine virtues by gradual evolution. What do you say, my
matter is quite clear to me. I do accept that there is rebirth. I do accept the
theory of Karma.
practise the ten commandments of Lord Jesus and the Sermon on the Mount. I pray
in the church and at home also. I study Bible daily. I will attain salvation
through these practices. This is my conviction.
Vyasadev: You are
quite right, my friend Joseph. If you follow instructions of Lord Jesus strictly
you are sure to attain God-realisation. Give up converting others. Every
religion shows the correct path to God. Then why should you convert others ?
Lord Jesus is a great adept and Yogi. He is a devotee, Yogi and Jnani. He is
also a Vedantin. He says, "I and my Father are one." Lord Jesus
preached Yoga in India.
Christian: I also do
not believe in re-birth, transmigration and the theory of Karma.
Vyasadev: Just hear
my words with rapt attention, "As you think, so you become". You take
birth according to your thought. How do you account friend, for the existence
of boy geniuses. A child delivers lectures in a big assembly. A child solves
great mathematical problems. A child narrates his previous life. Buddha became
a Buddha only in his last birth. The baby sucks. Who taught this to the baby?
The tendencies of the previous birth make the child suck.
Christian: My eyes
are opened now, my revered Brahmajnani. I do admit rebirth, reincarnation and
the law of Karma. Hinduism is really the fountain-source of all religions. I do
endorse your view that Lord Jesus was a Hindu Yogi. This is quite clear from
Parsi: I believe
in Zend-Avesta. I worship fire. I follow the teachings of Zoroaster. Ahur Mazda
exists and is holy. He is one. Zoroaster's religion is the word of God.
Zoroaster is the prophet of God. Good thoughts, good words, good deeds, help
one to attain salvation. Purity is my watchword. The Triune of Hoomta, Hookta,
Huvareshta or Manasni, Gavasni, Kunasni. i.e., good thoughts, good words, good
deeds, is really comprehensive of all morality. I attach great importance to
truth. In the Yatha Ahu Vairyo prayer great prominence is given to the service
of the poor. I attach great importance to charity. God is omnipotent,
omniscient, all-merciful, all-just.
Yajurveda: My Lord,
all the tenets of his religion have been derived from my teachings. Their fire
worship corresponds to the Agnihotra of Vedas. All these rules of right conduct
are portions of the Vedic Sadachara only. The teachings of Zendavesta have been
taken from the teachings of Vedas. Really Parsis are a sub division of the
Aryan race who came to India with Vedic culture.
Vyasadev: You are
quite right my beloved Parsi brother; I have already told you that the
essentials of all religions are one and the same. The non-essentials only
differ. This difference must exist. This is the relative world of phenomena and
opposite Every religion emphatically declares, "One can attain eternal
bliss and immortality by God-realisation. One should speak the truth, observe
celibacy, love others and practise self-restraint, concentration, prayer and
meditation. These are the fundamentals of all religions. Your Zendavesta also
teaches the same. Ignorant people only fight and say "Our religion is
superior." One should be perfectly tolerant towards all religions. This is
most important. An intolerant man cannot attain God-realisation. As his
intellect becomes callous on account of intolerance, he cannot grasp the truth.
All prophets are messengers of God. They are great Yogis and realised souls who
have had direct intuitive perception of God. Their words are infallible and
sacred, Had it not been for these prophets and their writings, there is no hope
for salvation and betterment for the mind. Each prophet helped mankind by
disseminating knowledge and founding the religion which was suited to the
people among whom they flourished. Glory to these prophets and their writings.
May their blessings be upon you all.
Chinaman: I am a
follower of Lao-Tze. My religion is Taoism. Tao (Eternal bliss) is one. He is
the father of God. It was in the beginning and it will remain for ever. It is
eternal, immutable, omnipresent, bodiless. immaterial and imperceptible by the
senses. It is nameless and indescribable. It is the mother of all phenomena. Il
existed before the Personal God.
Purity, kindness towards all
living creatures, contentment, self-control, higher knowledge are the means for
attaining the Tao. Concentration and breathing exercises help the aspirant in
the path of Tao. Love and hatred. profit and loss, honour and dishonour do not
affect the sage or the liberated soul.
Vyasadev: Hello, my
brother. your religion is like the religion of Vedanta. Your Tao corresponds to
the Brahman of Vedantins. You have got ethics and Yogic discipline also. Only
Sikh: I am the
follower of Guru Nanak. I believe in Guru Granth Sahib. I study Japji. I repeat
Satnam Ek Omkar.
Mantra that you repeat is nothing but the formula of Vedantins. It gives a
vivid description of Brahman of the Upanishads. Guru Granth Sahib contains the
essence of the Vedas. Guru Nanak is a great prophet and an adept. You can
realise God in your own way. You are chivalrous. The blood of Guru Govind Singh
runs in your veins. But why you have separated yourself from Hindus. You are
the Kshatriya of the Hindu nation. This is a serious mistake. You will not gain
anything by this separation. You must be really proud of calling yourself a
Jain: I believe
in the teachings of Mavavir, in transmigration and Karma theory. I practise
rigorous Ahimsa. I do not even take bath. As I do not wish to kill the insects,
I do not burn lights. I take my food before sunset. Thirthankaras are our
of this one virtue Ahimsa is quite sufficient to take you to the goal. He who
practises this virtue must be truthful and just. A truthful man is veritable
God on! this earth. But you must take bath daily to keep up good health.
Hindu: I believe
in the Vedas, Srutis, Vedanta and Avataras I practise Yama and Niyama. I do
Japa, meditation, Kirtan and enquiry of 'Who am I?'. I study Bhagavata, the
Ramayana, the Upanishads and the Gita.
Vyasadev: Hinduism is
doubtless the fountain source of all religions. Vedanta adds to its glory. Even
in the West like America there are countless students of Vedanta.
Lord Brahma: O members
of different religions, be tolerant towards other's religion. Do not fight
amongst yourselves. Develop cosmic love and universal brotherhood. See God in
everything. All religions are the ways to attain God-realisation. Leave
petty-mindedness. Expand. Evolve. Develop Chitvisalata (large-heartedness).
There is only one religion, the religion of love, the religion of Vedanta.
Behold the unity or oneness of all religions. He who knows the real Tattva, who
has grasped the essence of all religions, will never enter into discussions or
heated debate and will never proselytise or try to convert another man into his
religion. He who tries to convert is an ignorant man with selfish motive. He is
far from Truth or God. May you all live happily with one heart.
All religionists: O Brahma
Jnani Vyasadev, O venerable Guru! You have opened our eyes through your
collyrium rod of knowledge. We will never try to convert others into our fold.
We now know that the essentials of all religions are same. We have now clearly
grasped the unity of all religions.
We will follow your
instructions and disseminate peace, good-will and cosmic love.
Song of Vibhuti Yoga:
Bhajo Radhe Krishna, Bhajo
Soham Soham, Soham Sivoham.
Om Om Om Om Om, Om Om Om Om
I am neither mind nor body,
Immortal Self I am, I am witness of the three states, I am Knowledge Absolute.
Om Om Om Om Om......
I am fragrance in jassamine,
beauty in flowers, I am coolness in the ice, flavour in coffee.
Bhajo Radhe Krishna..
I am greenness in the leaf,
hue in the rainbow, I am taste buds in the tongue, essence in orange.
Om Om Om Om Om......
I am Mind of all minds,
Prana of all Pranas, I am Soul of all souls, Self of all selves.
Bhajo Radhe Krishna....
I am Atman in all beings,
apple of all eyes, I am Sun of all suns, Light of all lights.
Om Om Om Om Om......
I am Pranava of all Vedas,
Brahman of Upanishads, I am silence in forests, thunder in all clouds.
Bhajo Radhe Krishna......
I am velocity in electrons,
motion in science, I am effulgence in the sun, wave in the radio.
Om Om Om Om Om...
I am support of this world,
Soul of this body, I am ear of all ears, eye of all eyes.
Bhajo Radhe Krishna......
I am time, space, Dik and
I am God of gods, Guru and
Om Om Om Om Om....
I am melody in music, in
Raga and Raginis, I am sound in ether, Sakti in Veerya.
Bhajo Radhe Krishna....
I am power in electricity, intelligence
in mind, I am brilliance in fire, penance in ascetics.
Om Om Om Om Om...
I am reason in philosophers,
'will' in Jnanis, I am Prem in Bhaktas, Samadhi in Yogis.
Bhajo Radhe Krishna......
I am That I am, I am That I
am, I am That I am, I am That I am.
Om Om Om Om Om....
(Hinduism) Guru Nanak (Sikhism)
Sri Buddha (Buddhism) Swetambar
Zoroaster (Zoroastrianism) Inayat
Bahaullah (Bahaism) Nihon
Confucius (Confucianism) Moses
Jesus (Christianity) Mohammed
Lord Visvanath, The Supreme
Lord of the Universe
beautiful pandal erected on the banks of the Ganga with the Himalayan hillocks
overlooking it. At one end of the pandal is a flood-lit temple of Lord Siva
profusely decorated on Sivaratri day. Puja was going on in the temple. Inside
the pandal is assembled a large gathering of Gods and Goddesses, and suints,
seers, and leaders of men. The Prophets of various religions enter one by one
and are received by Lord Visvanath who had specially invited them to attend the
Parliament of Religions.
Amidst thunderous cheers,
Lord Visvanath occupies the chair, and Prophets take their repective seats on
The Lord: (to the
audience) Now Sri Krishna will speak to you on Hinduism and it will be our good
fortune to hear other Prophets who have now assembled here. Today is very
auspicious being Sivaratri. We will all observe vigil tonight and be immersed
in sweet discourses of the various Prophets. Hear with attention what they say
and try to follow their advice in your daily life.
(Prostrates before the Lord seated in the presidential chair and sings His
Visvanatha Hae Vibho
Pahimam Trahimam Prananatha
Hae Prabho." | Children of Immortality!
All beings hanker after
happiness. Real happiness can be had only in the liberated state, that is the
supreme Reality, viz., the personal, impersonal, Immanent and the Absolute. It!
asserts at the same time that all these are aspects of one and the same
Reality. In this respect Hinduism may be considered as a synthesis of all
religions and philosophies of the world.
The absolute which is the
supreme Reality manifests itself as this universe. And the summum bonum or the
supreme consummation of human life, is the attainment of this Reality Religion
based upon faith is only a make-belief. It cannot give you that consolation
which actual realisation bestows. Hence for real peace and bliss in life you
must stand face to face with God. The mystics who have attained the goal have
laid down certain regular psychological methods for the realisation of the
truth. These methods are called Yogic processes and suit the temperament and
capacities of different types of human mind. The main among these are Jnana,
Bhakti and Karma Yogas.
Follow any one of these
prescribed Yogas with faith and perseverance, and you will attain the truth. It
is generally the ritualistic aspect that creates differences between religion
and religion and is the cause of hatred among different religions. But when the
psychology behind all these rituals and ceremonies is understood the common
background on which all these rest is discerned.
Satnam Satnam Satnamji
Satnam Satnam Ekomkarji
Vahi Guru Vahi Guru Vahi
Satnam Satnam Satnamji
The aim of man should be to
have a harmonious and balanced development of all his faculties. He must know
how to live in the world as well as how to realise God. He should not be
satisfied with the life of a coward or a selfish animal, but he should learn to
be a soldier and a saint. He should learn to be brave, loving and
self-sacrificing and serve humanity singing the name of Lord. He thus perfects
himself and helps others to do so. He must combine in himself the saint and the
man, God-fearing and loving on the one hand and fierce, courageous and ruthless
towards the tresspassers of Truth and the ravishers of humanity on the other.
He is the pure One (A
Khalsa) who believes in the oneness of God and the brotherhood of man. Such a
man consecrates his life to God, and his master and to the service of the
Man should spend every
moment of his life for the achievement of the goal in life-the conquest of mind
and the realisation of God. I do not ask anyone, on this account, to give up
his normal worldly duties. Such a life, it may be said, is not quite possible.
But my experience proves its possibility.
Nothing is possible for us
without divine favour. You cannot make Divine Grace descend on you through
demands or commands. Prayer alone succeeds in getting this grace. We have to
pass through five stages or Khandas before realising God, the final resting
place, viz., Dharmkhand, Jnankhand, Sharankhand, Karamkhand and Suchkhand. In
the first stage we have to do our duty in the best of spirits. In the second
stage we are guided by the divine knowledge in the performance of duty. In the
third stage, duty or Dharma becomes spontaneous as the scent in the rose. In
the fourth or Karmakhand, the soul rises to the sphere of power. Man becomes a
mighty hero. The fear of death runs away from him. From here man travels easily
to the final stage. Suchkhand is that in which he becomes one with God. And
here begins eternal peace and bliss.
Buddha: There is
suffering in the world. The destruction of suffering is our purpose. Birth,
death, disease, etc., are all suffering. The cause of suffering is with us. And
it is in our power to destroy this cause and attain perfect happiness.
Self-perfection will eradicate this cause. Follow the noble eight-fold path and
you will have removed the cause and killed suffering. I do not ask any man to
believe or disbelieve God; what he believes in is something private. I
understand he is suffering and so prescribe for him this remedy-the noble
Desire, craving or greed is
at the bottom of all the troubles in the world. But if you follow the noble
eightfold path, you can end this devil of desire. And with the cessation of
desire dawns the Light of knowledge which is universal. He now becomes the
enlightened. This is renunciation; but you have to work it out yourself. Be a
light unto yourself. This is my message.
Friends, Jainism is not an easy religion. It is existing from time immemorial.
As Truth cannot be traced to any particular time so Jainism also cannot be
traced to any particualr time. Jainism teaches that all sentient beings are
inherently equal. It exhorts us to show consideration for the feelings of all
beings. It thus preaches universal brotherhood. li teaches us how to uplift the
soul through the exercise of the greatest self-control. It condemns selfish
actions which hurt the feelings of others. Its main teaching is equality of
treatment-loving others as your own selves. Once this fact is realised, other
questions are easily solved. The universal principles of Jainism are
non-injury, speaking truth, non-stealing, non-indulgence in sexual affairs, and
non-owning property. Following these principles one attains the ultimate
goal-liberation of the soul.
Parwara Varoon Pirozgar
Khudavand Ahurmazd Rayommand
Khoremand Daver Boktar
Kudavand Ahurmazd Rayomand
Khoremand Khawar Dadar.
Just, liberator, all-light,
lustrous, merciful creator,
Knowledge absolute, Lord of
Protector from all sins,
all-knowing, all-powerful supporter saviour.
There is only One God, the
God of all. Upon the altar covered with an yellow cloth are eight candles. The
large central one already burning before the worshippers enter the shrine,
represents the Divine Light, from which all others are derived. The second
large candle below the first represents the Messenger in all ages. He has held
aloft the Light of Truth through the darkness of human ignorance. The other six
candles stand for the religions of the world, the Hindu, the Buddhist, the
Zoroastrian, the Hebrew, the Christian and the Islamic. We must have tolerance
for all religions. We must recognise all world-teachers for they are the
embodiments of the Divine Spirit of guidance. Our prayer should be: "Send
us the Peace of Thy Divine Spirit. And unite us all in Thy Perfect Being."
Zoroaster: You will
agree with me when I say that there is constant conflict between good and evil
in the moral, spiritual and physical planes. This being the case, we must know
how we can get revelation and perform our duties for the progress of the world.
I think our duty is in working for 'Frashokereta', 1.e., advancement of the
world. All prophets work for this end. Let outraspiration be not only for
"Thy Kingdom come" but also for the additional fulfilment "Here
and now". I believe not only that the Kingdom of Heaven is within you, but
also without you in the shape of civilisation and material progress of the
world. We should ever work with the Divine in His great work of the progress of
the world, both spiritual and material. Thus we should aim not only at personal
liberation but also at the universal peace and brotherhood of man.
and friends! God abideth in his place alone and singly. He is beyond the vision
of our eyes. We were all created by Him. If we earnestly endeavour in the way
of God after severing ourselves from all else, we can become so much attached
to that city of God which we will never abandon even for a moment.
We will discover for ourselves
the reality of things. No man should follow blindly his ancestors and
forefathers. Beware of prejudice. A rose is beautiful in whatever garden it may
bloom. All the prophets of God have come to unite the children of men and not
to disunite them. In reality, all are members of one human family-children of
one heavenly Father. There is unity in diversity. The foundation underlying all
divine precepts is one Reality. Therefore the foundation of divine religions is
one. Religion and science must be brought together indissolubly in Reality.
There should be one universal language in addition to the mother-tongue. For
diversity of tongues paralyses the body of mankind. The education of every
child must be made compulsory. Useful labour done in the spirit of worship will
solve the economic problem. Peace. perfect peace, must possess the heart
through the breath of the Holy Spirit.
Those who follow these
principles will attain the realisation of God.
Friends. “Shinto" is a spiritual reality. It may be interpreted as the
"Way of the Gods" or "the Godlike way." This has united the
Japanese people into one nation. This is responsible for the Japanese culture,
i.e., religious faith, politics, economics, etc. Shinto is a kind of personal
religion. It gives divine attributes to every person. But it admits differences
in levels, distinctions and individualities. It teaches us to have absolute
loyalty to tenno or the Sovereign Emperor. It teaches us to have deep feelings
of respect for parents and for ancestors, and love for children.
Self-realisation is the
cyclic process of mutual interaction of the two forces represented by the
individual and the world,
Gentlemen, we must be brotherly in our dealings with our neighbours. We must
possess intelligence moral character and courage. We must possess loyalty to
our rules. There should be oneness of feeling between husband and wife, between
parent and child. What you do not wish others should do unto you, do not do
unto them. By observing these principles, we can convert this earth into a real
Moses: God has
created the universe. The aim of man should be to have communion with God. And
without intercourse with God, man's life is above the merely animal stage.
Even a wicked man can have communion
with God after repentence. The tears of true penitence are not shed in vain.
Even the most righteous shall not attain to so high a place in heaven as the
All humanity are His
children. So we are all brothers and sisters. Every faith is a path to God, and
without love of humanity the world will come to chaos.
God is a spirit. He is omnipresent. He has infinite love for His creatures. God
is the father of all. So all! men are brothers. Love your enemies, bless them that
curse you. We are all brothers. We are all members of the same family of God.
In our Godhead there are these persons: father, son and the holy ghost or the
spirit. You may ask how it is possible for three persons to be in One Godhead.
In reply. I will tell you that as there are three functions of the
mind-knowing, feeling and willing, so are there three persons in the Godhead.
We cannot comprehend God.
For, how can the finite comprehend the Infinite? In essence, I and my father
are one. "He that loveth father or mother more than me, is not worthy of
me. And if any man cometh near me, and leaveth not his father and mother and
wife and children, he cannot be my disciple." Truth can be attained only
through renunciation and one-pointed devotion.
and friends! Man belongs to one nationality. There should be love among men.
Hypocrisy is a sin. We should not attach any sanctity to the sacrifice of
animals. Real sacrifice is the sacrifice of our inner selves. Internal
perfection is indispensable for salvation. All women should enjoy equality with
men. They should be allowed to participate in all activities-political, social
Namaz, the daily prayer,
should not be formal. It must be sincere and must come from the heart. It is not
possible to remember God in prayer when the mind is impure; so the evil desires
of the heart, the impurities must be removed by abstaining from evil work.
Prayer keeps you aloof from
committing evils. Your salvation lies not in the sacrifice of animals. But it
lies in the sacrifice of your hearts and money, in the sacrifice of your time
and energy for the uplift of humanity and for the removal of the grievances of
the oppressed and the depressed. God is not far from us. He is ever existent in
us. We become one with Him when our hearts become pure.
The Supreme Lord: My own
Self in the shape of those assembled here! "Samoham sarvabhuteshu na me
dveshyosti na priyathe same am I to all beings; there is non hateful to me nor
dear." We see that all religions essentially concern themselves with the
practical life of man. All have formulated different codes of conduct and
spiritual discipline to be followed. By following these, man attains the summum
bonum or the supreme consummation of life. You may call this summum bonum,
heavenly attainment or you may call it supreme perfection or Nirvanapada. It is
also described as the annihilation of the limited self. Thus you will see that
the end of all religions is one and the same.
All religions point to one
single aspiration of the human soul. And that is to transcend the limitations
of environment and circumstances and get into the state of final beatitude and
sublime peace—the natural craving of the soul. In this respect, we should say
that all religions are the fulfilment of the natural urge in man which is
essentially spiritual. And we should recognise that the realisation of this
fulfilment is dependent on his being and becoming. Every religion, therefore,
is essentially practical, a process of becoming'.
Every religion is a
progressive realisation. And as every
ligion has the same supreme
End in view, we may rightly declare that every religion is but a path to the
same goal. On we may utter with the Upanishadic sages, "Ekam Sad Vipra
Bahrudha Vadanti-Truth is one, sages call it diversely."!
The assembly of devotees
being impressed beyond measure by the inspiring speeches of the prophets sing
in one voice the glory of the saints..)
Bhaio Radhe Krishna Bhajo
Bhajo Radhe Krishna Bhajo
Bhajo Lord Jesus, Bhajo Lord
Bhajo Khuda Khuda, Bhajo
Bhajo Lord Buddha, Bhajo
Bhajo Lord Arhat, Bhajo
Bhajo Lord Confucius, Bhajo
Bhajo Lord Mahavir, Bhajo
Bhajo Vahiguru, Bhajo
Bhajo Guru Arjun, Bhajo Guru
Bhajo Saint Joseph, Bhajo
Bhajo Saint Mathews, Bhajo
Bhajo Swetambar, Bhajo
Bhajo Inayat, Bhajo Bahullah
Bhajo Moses, Bhajo Nihon
Bhajo Mansoor, Bhajo Shams
Bhajo Lord Krishna, Bhajo
Bhajo Radhe Krishna, Bhajo
of prophets-A Scene)
Ram Mohan Roy
Beasant Prof. Radhakrishnan
Ramkrishna Sri Ramana Maharshi
Vivekananda Swami Sivananda
Ramtirtha The Supreme Lord
Parliament of Religions' pandal. The same gathering assembles again. This time
the various leaders of modern philosophical thought are asked to expound their
views. In this scene, it is imagined that all the prophets of modern India,
i.e., from 1800 up to the present day, assemble with their chief disciples in
heaven the abode of the Lord Supreme in response to His call. And here, they
arecalled upon, one by one, to restate briefly before a meeting of Gods and
Goddesses, the messages which they preached in the world for the uplift of the
suffering humanity. Accordingly, they give out by turns marked out by the
Supreme Lord as the President of the meeting, their respective messages. And
the messages are given in the form of a conversation between the master and a
disciple in order to render the teachings more easily understood. This meeting
of prophets is also called "Paradise the Real".
The Lord (to the
audience): Now we will listen to the conversation between Ram Mohan Roy and his
Mohan Roy and his disciple
Disciple: Sir, why
is there so much suffering in the world?
Ram Mohan Roy:
Because mankind fail to realise that they are all of one great family and so do
not promote reciprocal advantages and enjoyments.
Disciple: They say
you are opposed to Brahmanism, are you?
Ram Mohan: I am not opposed
to Brahmanism, but to a perversion of it.
Disciple: In the
world, it is commonly seen that one religion attacks another. Why is it so?
Ram Mohan: It is
natural that when one nation succeeds in conquering another, the former laughs
at the religion and customs of the latter. But this is only due to ignorance.
Disciple: Is not
Sati a good custom? Does it not ensure the love and faithfulness of the wife
towards her husband?
Ram Mohan: No, it is
a cruel custom. It should be abolished. If the practice were free and
voluntary, it would be wholesome. But in most cases, it is not so.
Disciple: What is
your opinion about idol-worship and sacrifices.
Ram Mohan: These are
not allowed from the highest standpoint. The Upanishads trace them to the
source of ignorance.
Disciple: Is not
caste system conducive to the prosperity and welfare of mankind?
Ram Mohan: If any
scripture contradicts reason, it should be rejected. It should be accepted if
found in accord with our conscience.
We should all feel that we
belong to one whole family and love one another as brothren.
Mohan Roy and his disciple
The Lord (to the
audience): Now Justice Ranade will kindly give his message.
Justice Ranade and his disciple
Disciple: How is it
that Ram Mohan, despite his preaching of unity and love, could influence only a
few souls brought up in a particular atmosphere.
he wanted to form a separate sect unconnected with the past. It was a wrong
procedure. We should build upon the past. We should work with the community.
And we should not try to aourse unnecessary opposition among the people. And
Ram Mohan was indifferent to these principles and hence his failure to command
Disciple: How to
achieve peace and order among men?
Ranade: There are
four methods. Firstly, reform is to be carried out by interpreting the old
texts in a liberal way to meet the requirements of the people. Secondly, appeal
should be made direct to the masses to correct their wrongs. Thirdly, reform
should be enforced through law. But this method should be adopted only when the
first two have failed. Fourthly, the reforms should rebel against the fold and
form a different sect in case of disagreement. I do not appreciate this last
method. By adopting any one of these methods or all, you can bring peace and
order into the country.
and his disciple
The Lord (to the audience):
The turn now falls to Dayananda and his disciples.
Dayananda and his disciple
Disciple: Sir, what
is your conception of God?
Dayananda: God is
the Supreme Spirit who permeates the whole universe. He is omniscient,
formless, Sachidananda. He is the creator, sustainer and destroyer of the
universe. And He awards the souls the fruits of their deeds according to
Disciple: Is the
soul separate from God?
Dayananda: They are
inseparable from each other. They are to each other as the space and an object
in space are to each other. It is ignorance that keeps the soul in bondage.
Worshipping of objects other than God is due to ignorance. So Idol-worshipping
is the creation of ignorance.
Disciple: What are
the means for salvation?
of God, performance of righteous deeds. acquirement of right knowledge,
observance of Brahmacharya, society of the wise, purity, etc., are the means..
Exit Dayananda and his
The Lord: (to the
audience) Now Annie Beasant and her disciple will have their conversation.
Enter Annie Beasant and her
you speak of occultism often and so much. Is it possible to produce material
objects out of nothing?
Annie Beasant: Yes, I am
in communion with spiritual masters, who live unseen somewhere in Tibet. And I
often find their letters mysteriously dropped on my table.
Disciple: You say,
you get letters from these masters whom we cannot see?
Annie Beasant: Yes, even
yesterday. I received a letter precipitated on my writing table.
Miraculous indeed! But what is our goal in life?
Annie Beasant: We should
look upon one another as sisters and brothers. And through the practice of
occultism we become convinced that we are related to one another.
Beasant and her disciple
The Lord: (to the
audience) Now the turn is for Sri Ramakrishna and his disciple, Swami
Ramakrishna and Vivekananda
Swami Vivekananda: Sir, have
you seen God face to face! I am in the search for a man who has seen what he
speaks of. I went to Debendranath Tagore. But he only evaded my question. Then
I remembered you, and have come here.
Sri Ramakrishna: Yes, my
boy. I see Him just as I see you here, only in a much intenser sense.
Swami Vivekananda: How can I
Sri Ramakrishna: If you
weep sincerely for Him, He will surely manifest Himself.
Swami Vivekananda: Some say
God is formless and cannot be seen.
Sri Ramakrishna: Then, they
have seen only one side of God.
God is both with form and
without form. In principle, there is no difference between the two, as there
exists no difference between the two, as there exists no difference between
water and ice. Surrender yourself to God and He will show you the Truth.
Swami Vivekanda: Tell me
what disciplines I am to follow.
Purification of the intellect is a condition precedent to God-realisation. And
you attain this purification through unselfish service. Serve the suffering
humanity while seeing God (Narayana) in them.
Ramakrishna and his disciple
The Lord: (to the
audience) Sri Aurobindo and his disciple will have their conversation now.
Aurobindo and his disciple
Disciple: What is
the aim of life?
Sri Aurobindo: To become
Gnostic beings capable of establishing a kingdom of God upon earth with
mutuality, unity and harmony reigning therein.
Disciple: You speak
of ascent to the supermind. Is the ascent a staircase?
Sri Aurobindo: No, it is
a slope rather. The progress is like an advancing tide. Certain well-marked
stages may be recognised in the ascent. You must traverse all these stages in
order to reach the supermind.
Disciple: Is the
Sri Aurobindo: Yes, it
is as real as God. There is no false appearance or illusion.
Disciple: How do
you explain the connection between Being and Bcoming?
Sri Aurobindo: Don't you
bother about their explanation. Both are equally real. Practise Atmasamarpan.
Cultivate the sense of the presence of God in all beings and you will become
aware of the whole world as the expression of the infinite divine play.
Aurobindo and his disciple
The Lord: (to the
audience) Now Tagore and his disciple will entertain us with their philosophy.
Tagore and his disciple
Brahmins teach us that we should prepare for a distant heaven through virtuous
deeds in this life. Is it true that there is a blissful land beyond this
Tagore: An unseen
heaven is a moonshine. One has to make this earth a paradise through his
efforts. Say, "Today heaven lives in my body, in my love, in the anxiety
of my heart, in my timidity and my striving, in my joys and my sorrows. Today
heaven sings in my song and has found its fulfilment in my life."
Disciple: Is God
personal or impersonal?
Tagore: He is both. As a
person, He possesses such qualities as love, mercy and grace. And as the
impersonal absolute, nothing can be predicted of Him.
Disciple: What is
the cause of the world?
world is a dance which is never separated from the Eternal Singer.
Disciple: Is not
penance in a forest-retreat conducive to spiritual progress?
Tagore: I do not appreciate
Our Master is a worker and
we work with Him
Boisterous is his mirth and
we laugh with his laugh
He beats his drum and we
He sings and we dance in its
Pray to Him. "When can
I meet thee, unless in this my home made thine? Where can I join thee, unless
in this my work transformed into thy work? If I leave my home, I shall not
reach thy home; if I cease my work, I can never join thee in thy work. For thou
dwellest in me, and I in thee. Thou without me or me without thee are nothing.
Disciple: How can
we reach God?
Tagore: We reach
him through love. love freely offered. The lover, man, is the complement of the
Lover, God, in the eternal love-drama of existence. The infinite for
self-expression comes down into the manifoldness of the finite; and the finite
for its self-realisation must rise into the unity of the Infinite. Only then is
the cycle of Truth complete.
Identify yourself with all
forms of life you see around you, animals and plants as well as men, and enter
into all moods of pleasure and pain, joy and sorrow. Thus feel the identity of
the spirit in you with that in the universe.
The same stream of life that
runs through my veins night and day runs through the world and dances in
rhythmic measures. It is true knowledge to find unity of God. And freedom lies
in absolute self-surrender, service and love.
and his disciple
The Lord: (to the
audience) Now Mahatma Gandhi will explain his philosophy.
Mahatma Gandhi and his disciple
Disciple: What is
our task in life?
Mahatma Gandhi: Our task
here is to attain God.
Disciple: What is
your conception of God?
Mahatma Gandhi: God is a
living presence. He is an indefinable mysterious power that pervades
everything. We feel it though we do not see it.
Disciple: Can we
reach God in this body?
Mahatma Gandhi: We cannot
reach absolute Truth while we are in this body: each sees truth from his own
angle of vision, and hence only in fragments. God is Reality-Truth.
Disciple: What is
the means to reach Truth? Mahatma Gandhi: Perfect non-violence is the means to
attain Reality which is the End.
Mahatma Gandhi and his disciple
The Lord: (to the
audience) Prof. Radhakrishnan and his disciple will begin their conversation
Radhakrishman and his disciple
Disciple: What is
Prof. Radhakrishnan: When pure
consciousness, which is the Absolute, manifests itself in the present cosmos we
call it God. In other words, the Infinite Being, has limited itself to be
called God. And this self-limiting power of the absolute is called Maya. You
may call the Absolute and Maya as Spirit and Matter respectively.
Disciple: What is
our duty here?
To try to teach the Truth, our end, We are already on the pathway to the
Disciple: If so,
what necessity is there for moral struggle? And is not the freedom of man only
Prof. Radhakrishnan: Yes,
there is need for struggle. Take for instance the two premises. All the members
of Ananda Kutir are English educated monks. Nijabodhji is an inmate. Now is it
not necessary to use our logical intellect to draw the conclusion.
"Therefore Nijabodhji is an English educated monk." In the same way,
though the essence of the world process is contained in the operations of
Nature absolute still the effort of man and the operations of nature are
essential for drawing out the essence and rendering it concrete.
perfect freedom possible in this life?
Prof. Radhakrishnan: Perfect
freedom is impossible in an imperfect world. The individual who achieves unity
within himself sets other men forward in desiring the same good. In a true
sense, the ideal individual and the perfect community arise together.
Experiences of great mystics all over the world convince us that through our
effort divine life can be made to emerge out of us which will inspire us with
constructive passion and unite us mentally, morally and spiritually ina
Radhakrishnan and his disciple
The Lord: (to the
audience) Now Sri Ramana Maharshi will give us his experience.
Ramana Maharshi and his disciple
please tell me how to be constantly happy?
Ramana Maharshi: Enquire
"Who am I?" and you shall know that you alone exist as eternal
Maharshi and his disciple
The Lord: (to the
audience) Now Sri Swami Sivanandaji will give his message.
Sivanandaji and his disciple
Disciple: You say
God alone is real, and everything else is illusory and that liberation lies in
realising God. But please tell me the easiest and the safest means for reaching
Him in this iron age.
Swami Sivanandaji: Liberation
can be achieved only through Bhakti which is self-forgeting love, or Jnana
which is self-transcending knowledge. Lives of great mystics like Tulsidas,
Kabir, Sri Ramakrishna, to mention only a few of them, teach us that Bhakti is
the easiest means for salvation. Bhakti is achieved through singing the names
of the Lord constantly with devotion. Therefore acquire Bhakti and attain
Disciple: What is
the easiest Sadhana for God-realisation?
Swami Sivanandaji: Purify
your mind through selfless service of humanity. Service of humanity is service
of God. See Lord Narayana in the face of a poor and sick man. Serve him with
intense faith and Bhay. When you purify yourself by selfless untiring service
for a number of years the light of knowledge will flash in you, the darkness of
ignorance will vanish and you will ultimately merge in God. Yoga of synthesis
is best suited, for this age. Take the help of Karma, Bhakti, Yoga and Vedanta
to achieve the summum bonum of life. All round perfection should be your aim.
Practice of Karma Yoga, singing Hari's names, performance of regular Yogic
exercises and Vedantic Vichar-all these take you to the highest goal. They do
not contradict each other. They, on the other hand, act as help or Sahakaris in
the attainment of God-realisation
Sivanandaji and his disciple
now gives his concluding remarks
The Lord: Dear
children! Man is a self-conscious being. He is able to look before and after.
He can dominate nature and add to his knowledge. Yet he is absolutely
individual. He is organically connected with his environments. He miserably
blunders when he thinks he is not, when he imagines he is a separate
self-absolutely independent of the others. The harmony between him and his
surroundings is instinctive and unconscious. This he has to achieve through
voluntary efforts. He should realise that his individuality is not for
accomplishing selfish ends, but for doing good to all. He should realise that
his true progress lies in employing his gifts in the service of humanity and
for lifting them on the ladder of spirituality. And these prophets have,
through their teachings and actions raised the moral status and increased the
happiness of the world. All these prophets have reasserted in most emphatic terms
the fundamental truth that all religions are branches of the same tree. They
have all taught that the same sap of universalism flows in all their systems.
Let us all extend our heartfelt thanks to these prophets of love.
Scene 1. In the first scene
of the play that will be enacted before you, Kama (Passion) and Krodha (Anger)
will in their personified forms, tell you from their own mouth what havoc they
cause to humanity. Kama and Krodha vie with each other in the number of their
slaves. That both have a wide sway over almost the entire humanity is brought
out by the allusion that both of them think that he is more powerful than the
other. Then follows the boastful narration of both Kama and Krodha, of their
achievements, the victory they gained over great personages. This is to impress
upon all aspirants, neophyte and advanced, the imperative necessity of keeping
a constantly vigilant watch for the slightest symptoms of these two dire
diseases that assail all men from within.
Scene 2. In the second
scene, Kama and Krodha approach certain persons-Krishna Rao, Prem Chaitanya and
Prof. Subramaniam, inmates of an Ashram in Rishikesh, for arbitration. The
frank admission of the practitioners, including the learned one, adds force to
the object lession that Kama and Krodha hint at in the previous scene, that
they are powerful enough to bring even Yogis under their destructive
All the three aspirants
unite in their confession that though they are able to control passion to a certain
extent, anger is a more potent foe.
Scene 3. Having thus
established the soul-killing force of Krodha (Anger), the third scene proceeds
to explain in detail the methods of control. This is achieved through the
answers given by Swami Jnanananda, a great Yogi and Jnani, to questions put to
kim by a thirsty aspirant, Atma Chaitanya. Swami Jnanananda proceeds from
simple methods of control like drinking a cup of cold water to the subtle
Vedantic method of control by reflection, introspection and meditation. Swami
Jnanananda also emphasises in conclusion the efficacy of a combined attack on
the powerful enemy by Japa, Pranayama, Vichara, all together, to defeat him.
The Deity of Passion
The Deity of Anger
Krishna Rao and Two
aspirants practising Yoga
Prem Chaitanya in
an Ashram in Rishikesh
Prof. Subramaniam A
well-read inmate of the above Ashram
A great Yogi and Jnani
Atma Chaitanya An
aspirant-disciple of Jnanananda
It is usual to regard Anger
as a corollary or counterpart of Desire, since it usually appears when desire
becomes frustrated. Psychologically, the two are interrelated. Yet from the
point of view of the spiritual Sadhak whose main task is to purify his mind,
anger is a more powerful foe than desire. It is worthwhile analysing the causes
of the defeat too frequently sustained by the Sadhak when he wages war with
First, it has to be
remembered that the Sadhak has to carry the fight all alone and unaided. In his
encounter with Kama, he has the co-operation of Society. Public opinion bears
the brunt of the warfare. If he reveals his Kama in its objectionable form, he
falls in the estimation of those whose good opinion he values. To be
calumniated by his detractors is wounding to his vanity. To be reproved by his
friends is painful. To be thought ill of even by those towards whom he is indifferent
is displeasing to him. All these thoughts are positive aids in carrying out his
mental fight with Kama. Far different is his condition when he attempts to
conquer anger. Exhibition of temper is not regarded as a moral delinquency by
the public. Provocation is put forth as an excuse and justification for
reprehensible outbursts of anger, and is accepted as a mitigatory plea by the
indulgent public. Society seems to stand still with folded hands when an angry
person frets, fumes or raves. It would appear that 'society' even goes to the
enemy's camp and goads it (anger) to strike harder and harder so as to
thoroughly overpower the lonely victim. Not infrequently are found a good many
who irritate an already angry man merely for the fun of seeing him infuriated.
Men are so callous by nature that they are pleased when gazing upon the antics
of a lunatic; and the differences between an angry person and a maniac is only
one of degree. The result is that the spiritual Sadhak, when assailed by his
arch enemy, anger, is too often overpowered.
Secondly, there operate
certain sentiments which put on the cloak of virtues and misguide the unwary spiritual
pilgrim. One such is named self-respect. Forgetful of the fundamental truth
that the aspirant should be indifferent alike to praise and censure, he takes
his stand on self-respect after all a slippery and unreliable foothold-and in
his over-anxiety to protect it, fails to notice the stealthy approach of his
foe, anger, till it is too late. Righteous indignation is another illusory, if
not pernicious, watchword. Influenced by it, he foolishly imagines that it is
his duty to get angry. 'Love of country', 'Duty to one's own wife and
children,' 'solicitude for the needy and the poor' are all wrongly regarded as
justifications for getting angry. Whatever may be the value of these sentiments
from the point of view of the community or the nation, they should not cloud
the understanding of the spiritual Sadhak, whose one and only aim should be to
conquer his mind.
Anger, like fever, is a
symptom which shows that something has gone wrong in the inner mechanism. The
mental machinery gets heated for want of timely lubrication. The most effective
of all lubricants is Introspection or Reflection. Eevn the most angry man
realises his folly after his anger is spent out. It is then that he begins to
reflect upon what he did. If this reflection had come to him before he got
angry, he would not have got angry at all. But that would be possible only if
he had made reflection or introspection his habit. The habit must be formed in
good time if the evil is to be averted.
(The City of Calcutta,
Chowringhee Road, one of the busiest business centres of the City with a number
of Hotels of all types—from a first-rate European hotel to a tiny soda
fountain. The floodlit shops attract large crowds who pour in and out of the
restaurants. Krodha crosses the Chowringhee at the Lindsay Street Crossing,
walks straight on to the Victoria Memorial. The Memorial and the plains round
are so pleasant and beautiful in moonlight and invite a large number of
pleasure-seeking men and women. Time is about 11 p.m. on a wintry night.)
himself) Baah! I have done a good job of work today. Today indeed has been
spent well. I have made that white man break the head of the black one with his
wine-glass. Did I stop with that? The black drunkard drove his bayonet through
his opponent's breast. In the confusion that resulted, the crowd set fire to
the restaurant. A fire engine and a police lorry have all been rushed to the
scene. Good work, excellent work. I must go to the plains and think out of what
to do now (Sings);
(Thars: Raja Rama Rama Ram)
(Thana Nana Nana Na-Nana
Nana Nana Nana)
I am very powerful, I can
destroy all Tapas
I subdued Dhruvas, I
I am the enemy of Peace, I
am foe of knowledge.
I am born of Rajo Guna,
Irritability is (my another form.
(Thana Nana Nana Na)
I am all-devouring, I am
I am the gate of the hell, I
destroy the Atmic pearl.
When a desire is not
gratified, I manifest in (the mind-lake.
I make the Jiva senseless, I
make him do all Adharmas.
I make him more furious, I
make him my perfect slave,
I make him perfectly blind,
I make him lose his understanding.
(I am very powerful......)
(As he approaches the
Victoria Memorial, thus singing, he is confronted by Kama who is engaged in
exciting passion in a couple walking at a distance.)
Kama: Who are
you, my friend?
Krodha: I am
Krodha; I am also known as Anger. Who are you? And why do you interrupt my
thoughts? Don't bother me now. Get out of my way.
Kama: I am Kama
or Passion or Desire. I heard your song.
(interrupting) Did you? Good. Well, my strength is indescribable. I am stronger
than you, my dear Passion.
I make everybody my victim.
I break the friendship of even very intimate friends. I even induce wives to
quarrel with their husbands and make them file divorce suite. I excite all.
surely, this cannot be. I am certainly more powerful than you. I rank first
among all Vrittis. I stand first. You hold only a second rank. Kama first; then
comes Krodha. You are born of me only. You are my son. When a man cannot get
his desired object, only then does he become angry. Kama becomes transmuted
into Krodha. You are only my another form. You should obey me. You should
(Thana Na Nana, Thana Na
Thana Na Nana Thana Na.)
Thana Na Nana, Thana Na
Thana Na Nana, Thana Na.
I am passion born of Avidya,
I am one of the three
This whole world is under my
I am very powerful. I
destroy the reason,
I generate the sex-impulse
and Burning in the hearts
Thana Na Nana......
I induce a downward pull
even in the aspirants,
And hurl them down in the
dark abyss If they are non-vigilant,
I once destroyed the
rigorous Tapas Of even Rishi Viswamitra,
Then what to speak of my
powerful sway Over these weak worldlings.
Thana Na Nana......
Krodha: You are
certainly wrong. I may be your son or daughter. It does not matter. But the point
is with reference to strength and power. I am undoubtedly more powerful than
you. Durvasa has no Kama. He has kept Kama under perfect control; but he has
not controlled me. He is certainly weak. I have sway over him. Further the son
may be more powerful and intelligent than the father. The father is small
village munsiff drawing Rs. 10 per month, but the son is an I.C.S. officer
drawing a thousand rupees with first-class magisterial power.
Kama: Have you
heard of Rishi Viswamitra? Krodha: Yes. I know him. He is a very great
Kama: I excited
him. I induced passion in him. He became my victim. Despite his great Tapas he
fell in love with Menaka, the celestial damsel. He lost his power of Tapas.
Sakuntala was born to her.
Krodha: Do not
boast of this single instance. My followers are countless. I hold sway more or
less over the whole world and the Devatas also.
Kama: My friend
Krodha! Do not brag too much. Have you heard of King Yayati?
Krodha: Yes. He
was an illustrious monarch.
Kama: I made
him borrow the youth of his son and indulge in sensual pleasures for very many
years and excited him very much.
Krodha: I am
all-consuming, all-polluting. I send the victim direct to the hell. I am born
Have you not heard of Sri
Krishna's saying in the Gita: Kama esha krodha esha rajoguna samudbhava;
Mahasano mahapapmma viddhiyenamiha vairinam.
It is desire, it is anger
born of Rajo Guna, all devouring, all sinful; know this as the foe here (in
this world). -Gita III-37
This implies that I am also
born of Rajas. Again, Trividham narakasyedam dvaram nasanamatmanah: Kamah
krodhastadha lobhastasmadetattrayam tyajet.
Triple is the gate of this
hell, destructive of the self-lust anger and greed; therefore, one should
abandon these three. -Gita XVI-21.
This implies that I, too,
send my victim direct to the hell.
Krodha: You can
cause only attachment to the objects; but I destroy his reason and make him do
things which he cannot dream even. Under my influence he abuses, insults and
even murders his father, brother, wife, Guru, king and repents afterwards.
Kama: The whole
world admires the glory of great intellectual giants, orators, M.As., and
Ph.Ds., great scientists, poets, aritists, but I make them the sporting
lap-dogs of women. They lose their power of understanding in the twinkling of
an eye when I excite them. They write voluminous books on Brahmacharya. They
deliver stirring lectures on the platform; but when they return to their houses
they become slaves of women and fall victims of lust. What a lamentable state!
They are absolute slaves of the soft Government. Even if they want a four-anna
piece for a barber, they will have to get from the ladies only. They sit
bewildered, gazing at the Eve. They have lost all soul-power, manliness and
mannerliness. They talk something and earn their livelihood.
Krodha: O Kama!
Have you seen fire in a bamboo forest? Kama: Yes. I have seen.
bamboo strike against one another and fire is generated. The whole bamboo
forest is destroyed-roots and branches. No one can detect where the bamboo
forest was. I am more powerful than this forest-fire even.
listen. A powerful Rishi looked at the union of fishes. I made him passionate.
I made even Indra to molest Ahalya. The whole world will dwindle into an airy
nothing if I am removed from people's mind. The whole world will lose its
charm. Women will not appear attractive and handsome.
influenced Hanuman even the mightiest Brahmachari to burn Lanka. He lost his understanding
and then repented "Alas! I have burnt the whole of Lanka under the
influence of anger. This fire might have burnt Mother Sita! also. What shall I
do now? How can I return without Janaki Devi? I became a victim to anger. How
powerful is anger! I am a powerful Brahmachari. I have destroyed passion to its
very root and branch and yet I have not conquered anger. How powerful it is! It
is more powerful than passion." |
Let us get some direct
proofs from aspirants who are practising Tapas in Rishikesh. Kama: I
agree to your proposal. Let us go.
[Rishikesh: A small Ashram
where a few young aspirants are practising Yoga under the guidance of a Yogi.
Early in the morning, just
before sunrise, two new aspirants who had just joined the Ashram are practising
Dhyana on the banks of the holy Ganga, facing the mighty Himalayas. When they
rise from meditation, they are accosted by Kama and Krodha.]
aspirants, we have come here to settle a dispute. I am Krodha, the Lord of
Anger. He is Kama, the Lord of Passion. Now, tell us, which of the two do you
consider more powerful
Krishna Rao: I have
great control over passion, but I became angry sometimes.
Krodha (to Prem
Chaitanya): What is your evidence, O Brahmachari? Speak the truth. You are an
aspirant who is following the principles of Divine Life. Do not hide your
Prem Chaitanya: I too
have much control over passion, But I became irritated sometimes. Occasionally
I give vent to ånger also
Krodha): These are young aspirants. We should get the opinion of big, aged
Krodha: Let us
interrogate the Professors.
(They go inside the Ashram
and accost a Professor who had just concluded a class-lecture on Gita.)
Krodha: Tell us,
o learned Professor, which is more powerful-passion or anger.
Prof. Subramanyam: Through
the power of Japa and study of sacred books, I have great control over passion;
but I am a victim of anger. People call me a Dhurvasa.
Krodha (to Kama):
What do you say now, my friend Kama?
Kama: I am
defeated. I bow to you, my friend. You are more powerful than me. I admire your
great power and strength.
[Uttarkashi: A small, but
attractive Ashram, on the banks of the Ganga. Time is about 8 in the morning.
An aged Sannyasi with a snow-white beard is sitting on the front verandah of
the Ashram and in front of him a young aspirant. The Sannyasi's face is beaming
with the light of wisdom. The aspirant is questioning his Guru on intricate
matters pertaining to Yoga Sadhana and the Guru is answering him.]
Jaya Guru, Siva Guru, Hari
Jagad Guru, Param Guru, Sad
Adi Guru, Advaita Guru,
Ananda Guru Om,
Chid Guru, Chidghana Guru,
Chinmaya Guru Om.
(Prostrates and sits)
O adorable Guru! I am not
able to control my anger. Please prescribe to me various methods to control it.
Well-asked, my child. Anger destroys all Tapas in a moment. Therefore you must
control it. If you control this anger, you will attain happiness; you will then
become a Yogi. That is what Sri Krishna says in the Gita:
Saknoteehaiva yah sodhum
Kamakrododbhavam vegam sa
yuktah sa sukhee narah.
He who is able, while still
here in this world) to withstand, before the liberation from the body the
impulse born of desire and anger, he is a Yogi, he is a happy man. -Gita V-23.
Develop patience to a
considerable extent. People lose their temper when they become impatient. Allow
the mind to dwell constantly on the opposite, virtue, of anger. This is the
Pratipaksha Bhavana method of Raja Yogins.
Atma Chaitanya: What
shall I do to check it at once?
some cold water. Count 1, 2, 3, 4 up to 20. Repeat Om Santi. Om Santi. Om
Atma Chaitanya: I tried
this method. It gave me strength; but it was not very effective. I had some
Jnanananda: Do not
give vent to anger. Control the body first. Have physical control. Practise
this again and again. Be regular in your Japa and meditation and Kirtan.
This will give you great inner spiritual strength.
Atma Chaitanya: I am
doing this, also.
the period of meditation and the Maalas of Japa. How many Maalas of Japa are
Atma Chaitanya: I am
doing two Maalas in the morning and two Maalas in the evening.
Jnanananda: This is
not sufficient. Do 10 Maalas in the morning and 10 Maalas in the evening.
Worshipful Master! I shall act! accordingly.
food has a great deal to do with irritability. Take milk, Moongki-dhal, curd,
fruits, spinach, barley, ground-nuts, butter-milk. Do not take carrots, onion,
garlic, cauliflower, Massorka-dhal and drum-stick.
Atma Chaitanya: I have
noted these carefully, O venerable Guru! Anymore useful instructions?
Mouna for two hours daily and six hours on Sundays. Occasionally observe Mouna
for a whole day. This will put a check on the impulse of speech. When a man
gets excited he speaks anything and everything. He has no control over the
organ of speech.
Atma Chaitanya: I shall
observe Mouna. What shall I do during Mouna? Can I read books? door
Jnanananda: Do Japa
and meditation. You will derive more strength.
Atma Chaitanya: Is there any
connection between Prana and mind?
entwines the mind like a creeper. Prana leads to the control of mind.
Atma Chaitanya: Will
Pranayama also control the mind?
Certainly. Pranayama will put a break on the impulse of speech. It will give
you abundant energy to check anger.
Atma Chaitanya: Throw some
more light on this vital subject. Your instructions are very helpful.
Brahmacharya. People who waste much of their vital energy become easily
irritated. They become victims of anger. Try to control first the small ripples
of irritability when it arises in the sub-conscious mind. Nip it in the bud. Do
not allow it to assume the big form of a wave. When you are not able to control
anger, leave the place at once and take a walk chanting OM OM OM. Do not argue
much. Do not retort. Speak sweetly. Become a man of measured words. If a man
abuses or insults you, keep quiet. Identify yourself with the Atman. Atman is
the same in all. It can never be hurt or insulted.
Atma Chaitanya: I shall
follow strictly your valuable Upadesa. May I know the Vedantic method of
Vedantin denies body and mind as illusory sheaths. He does Vichara, enquires
"Who am I?" and practises "Neti-Neti" "not this, not
this". "I am not the body", " I am not the mind",
"Chidanandarupa Sivoham" "I am blissful Siva or Atman." He
identifies himself with Brahman or Atman, the Eternal. The world is unreal for
him. He chants Om, sings Om, and does Japa of Om and meditates on Om and
derives soul-power and spiritual strength. If you entertain Mithya Drishti and
Dosha Drishti, if you look into the defects of anger and the benefits of
patience, you will never become angry.
Atma Chaitanya: Shall I
follow one method or the combined method?
combined method is more effective. If one method fails, take recourse to the
combined method. Do Japa, Pranayama. Sometimes do Vichara.
Atma Chaitanya: I am
grateful to you, O adorable Master. I feel great inspiration in thy presence. I
shall strictly follow thy precious instructions. Crores of prostrations unto
thee, O Saviour and protector. Shower thy blessings on me. Thou art my father,
mother, friend and redeemer. In this world there is no other prop or refuge
than the Guru. Guru is Brahman.
Sings: (Sunaja Thars):
tasmai sri gurave namah.
In the two scenes of this
Act are presented two salient features of the very basis of Yoga Sadhana, viz.,
Vairagya or dispassion
Scene 1: A positive turning
away from the things of this earth, and invulnerability to temptations of
wealth, are the foremost pre-requisites of Sadhana. The ideal Sadhu in the play
proves that the real Sadhaka adores wisdom inpreference to wealth. The evils of
wealth are pictresquely brought out.
Scene 2: Control of the
senses is the natural corollary to inward dispassion. The dialogue between meat
and milk is illustrative of the comparison between Rajas and Sattva generally.
Victory is always to Sattva. Sattva is the quality nearer to Divinity. Milk
represents Sattva and it explains how it is the quality that characterises the
[Scene: In Chidambaram-a
South Indian pilgrimage centre-a little away from the temple dedicated to
Nataraja is a massive building. surrounded by a vast area of flower and fruit
garden. It is a complete concrete construction; and the words "Sadasiva
Ashram-1947" indicate that it is a hermitage, built in that year. There
are a few artificial caves built among tall flower plants which present a
natural forest appearance to those in them. Several men in ochre-coloured robes
are meditating in them; some are walking about the lawns. The manner in which
these men wear the clothes about them, and walk about in their well-polished
shoes, head up and with an air of self-conceit suggest something of a swollen
head on account of sudden descent of fortune. A uniformed sentry with a bayonet
glittering in the sunlight stands on guard at the entrance to the building,
occasionally twitching his moustache. In the front hall several Sannyasins are
seated, talking to ladies and gentlemen. The look on the face of few new
visitors indicates they are envious of the drawing room furniture, the fans,
the wall decorations and the silver ash-trays in the room. In an adjoining room
one Sannyasin is busy counting money and handing them to another-obviously to
be deposited in the Bank. In the room next to this is seated an old man, clad
in a loin-cloth with unkempt hair and long white beard, in deep meditation.
This room and this Sannyasin shine by sharp contrast with the others; they are
both absolutely simple and austere. The Swami's emaciated frame has a peculiar
radiance that bespeaks of knowledge and wisdom. A calm that surrounds him has
provided him a castle which the evil forces of wealth and material prosperity
are unable to enter. There is a life-size image of Saraswati—the Goddess of
Learning in the room.
There is a tinkling sound,
and Lakshmi, the Goddess of Wealth, bedecked with pearls, diamonds and rubies,
with rich, colourful costumes and sweet scents wafting about her, enters the
room. She stands at the door and glances at the saint in meditation and the
image of Sarasvati. Reddened eyes and cheeks foretell wrath.]
Lakshmi: (In an
imperious tone) Saraswati!
[A lady of white complexion
and clad in white rags, with a Veena in hand emerges from the image. Her frail
body bears a head and face which radiate knowledge. With calm, unperturbed
mind, she proceeds towards Lakshmi.]
Saraswati: (In a
submissive tone) Yes, mother!
Lakshmi: I am sick
of this! I loathe the way you treat Sadasiva. Look at this emaciated body. He
has just got the skin to cover the bones! And, still you sit there complacently
inspiring him to compose song. It is stupid of you!
her short) Shut up! You remember in what condition I found him when I first
came to him? Penniless, with nothing to eat except what chance visitors brought
him; clad in rags and living in a grass hut! That is how you look after your
devotees! (She throws her hands sideway as if to mock at her.) Now, look at
him! (Striking one palm against the other) He has got a very big Ashram, a real
heaven to live in, any amount of money at his disposal disciples, good healthy
food, fine clothing and every other conveniences that can make a man happy.
Though he is my son, I must say that your husband, too, is like that. He just
creates and my husband has to take all the trouble of protecting his creation!
A fine couple you are! (laugh cynically).
(protesting) Mother! What a peculiar notion you have of my grace on my
devotees! Do you forget that Sadasiva who had my full grace, had become a
world-famous poet? I taught him all the Sastras. I earned him a name as
Vara-kavi as he was able to compose poems in twinkling of an eye. (Slightly
irritated) What your wealth mean to him! (Mockingly) He does not even care to
be led away by the charms that you have spread about him. (With a sudden
seriousness) He is fully conscious of the transitoriness of your baits and of
the permanent nature of my Grace; and look at him-how absorbed he sits
meditating on me all the time!
the ground slipping beneath her feet) It is all right; but he can't live
Saraswati: I would
rather put it that he can't live without me! To a saint like him I am life;
because I bestow the highest knowledge on him. And, where I am, dear
mother-in-law, your attention is compelled, though my very presence there
prevents you from overwhelming my devotees and making them lose their head. I
impel them from within to utilise just that much of your grace as is necessary
to keep the body and soul together and my devotees spurn you with contempt.
enraged) How dare you..
enraged) But it is all true! You can't escape facts!
Sadasiva has not..
lowering her voice) How do you know? Mentally he has never succumbed to your
temptations; and for what I know, he is even contemplating of taking leave of
you if you won't leave him alone with me.
Lakshmi: (with a
sardonic laugh) What a story you tell!
prove it. (Gazes upon Sadasiva who stirs! from his seat and rises) Let us ask
him now. Come on. (They approach the saint) Now carry on.
to her) Yes, Mother. I see you have been quarrelling with your daugter-in-law.
It is quite natural in the world! (anxiously) What is it about?
Lakshmi: Yes! I
pointed out to her how miserable she made you live, and how on my arrival you
got all sorts of conveniences. (In a haughty contempt) Am I not superior to my
poor, beggarly daughter-in-law? But she has the audacity to flout my will and
insult me! She says you don't want me at all.
She is right.
I say she is right. Did I ask you to come?
(still more astonished)
Sadasiva: (in the
same tone) Quite. You came of your own accord and built all this Ashram and
other things. The number of disciples grew; and they started fighting amongst
themselves for power and conveniences. I am sick of the whole thing. I am
content to live in a small hut as before you came. You can leave me at peace now.
at him in mad bewilderment) But......
short) There is no 'but' here. You know, personally I have not touched you nor
even cared to look at you. You may go now; or, if you feel at home here, I
shall leave with Saraswati. You are poison to Sannyasins. You pollute them and
pull them down. With you they will never be able to rise higher in their
spiritual Sadhana. (Raising his voice) Go! Oh, go away, I entreat you!
turning towards the door) I shall.
Sadasiva: Yes. (In
a sardonic vein) And live in places where your daughter-in-law is not adored.
Liquor-shops, gambling dens, black-markets and such other centres where people
cheat each other and where untruth prevails--these are your abodes. What have
you got to do with saints and sages and learned men?
Saraswati: (who has
so long been watching with apparent amusement) What about me, Sadasiva?
(prostrating before her) I adore you, Mother. What is the use of wealth to an
illiterate man? A Vidwan is praised and adored everywhere. A wealthy man
without learning is like a walking corpse.
(imploringly) But, how will you live?
Sadasiva: I live
the life of a poor man. Have you not heard of Kambar, the greatest Tamil poet
of South India who composed the Ramayana? Of Western poets- Goldsmith and
Walter Scott? They were all very poor; yet they were world-famous. Sankara says
that the sage who has only a loin cloth is the happiest, wealthiest and most
fortunate man. Spiritual wealth which Saraswati bestows on us is inexhaustible.
No dacoit can rob it. Possessor never becomes a bankrupt. It is ever full. It
leads one to immortality. Goodbye! (Gratefully) Thank you very much all the
same for showing your grace on me unasked (folds his hands reverently and bows
with a smile).
looks at Saraswati in humiliation.)
to Lakshmi) Do not worry yourself, mother. I have told a hundred times before,
and I repeat it; we cannot live together. Where I live, you have no value. If
you come and conquer one of my devotees, I leave the place at once. In our own
respective spheres we are both influential. Inspire those on whom you bestow
grace to perform charitable acts and be humble, simple and truthful. They can
then obtain my Grace too. In such persons we shall truly live in unison. Now,
bows and makes for the door
curtain drops slowly]
Meat and Milk
dairy-product stall in the New Market in Calcutta. In the hall, are laid
several tables and four chairs around each. At one corner is the "Milk
Bar", where two well-dressed attendants are issuing milk bottles to the
customers. To the right is another stall, and another attendant leans over it
cutting flesh, weighing it on the balance and handing it to customers across
'Tup'! Opens a milk bottle
and the cork flies! The attendants are astounded and sink into their chairs.
Again, the flaps of the packets containing sliced mutton, too, open out with a
peculiar noise. The attendants duck behind the counters and with eyes on a
level with the counter-bar, watch the following scene.
Meat: (to milk)
O Milk! What a horrible distinction they make between us! They have given three
attendants to be incharge of milk distribution here; whereas I am allotted only
(laughing) Yes, yes, and rightly indeed!
The Prime Minister has an
army of persons, whereas a Chotah officer has one, and that too, he has to
share with another (laughs aloud).
Meat: O Milk! I
am superior to you. (Emphatically) 1 contain the protein serum alpumin in me,
5.97 in a gramme. Your protein lactal bumin is only 94 in a gramme.
percentage of protein cannot make you superior to me. What is the use of mere
bulk? Your protein is like black sugar or jaggery. My protein is like refined
sugar. It is concentrated essence like saccharin. It is more powerful.
I sit on the tables of great Barons and Lords in the West......
Pooh, I sit before the Rishis, seers and Yogis of India. I am adored in Yajnas.
I purify the hearts of men. I am one of the ingredients of Pancha Gavya. I am
Sattvic. You are Rajasic.
Meat: I infuse
a new spirit in the Generals and soldiers in the war.
Milk: This is
indeed a wrong notion. This is an old false belief of beer drinkers. It only
produces excitement. Real. great Generals are all my votaries. They take
followers are abundant in the world. I am respected everywhere.
Milk: Satan has
great followers in this world. (laughs loudly)
Meat: (In great
rage) Fie on thee, you call me a Satan......?
more than Satan. Even good scienctists and poets are leaving you now. They have
come to my side.
Meat: I........help people
Milk: This is
also an erroneous idea. Pythagoras, Plato, Aristotle, Socrates were all
vegetarians. So are G.B. Shaw, Sir Stafford Cripps, Mahatma Gandhiji. They take
milk. Meat is unhygienic, dangerous and unnatural. It is unnecessary. It
produces tapeworms and various kinds of diseases of worms. It produces gout and
Meat: I am more
nutritious than you. Doctors recommend to patients, meat juice, meat broths,
not. I am the food for the invalids convalescent and babies. Only Asuric
doctors of bygone days used to recommend meat juice, etc. Many modern sensible
doctors are against meat. Go through the report of Dr. Josiah Oldfield, Dr. Sir
Henry Thomson, M.D., F.R.C.S. You will know the truth of my statement.
Meat: In the
restaurants of Europe, hotel-keepers make several preparations of me. They
surely like me more......
Milk: You have
not visited Bengal in Hindustan. Halwais have a thousand and one preparations
of me. You will be stunned. Come and visit once. There are Rubbadis, Pedas,
Sandesh, Rasagullas, Kalakand, etc. The names themselves of these preparations
are charming. They excite the nerves of taste of people. All Europeans in
Bengal fill their stomach with Rasagullas and Sandesh.
you, my friend Milk! Let us shake now. I am defeated. I am your intimate friend
now. I will not quarrel with you. I have lost my suzerainty. At least give me
some pension in my old age, as I served people in olden days. Let not my name
be blotted out entirely. Let me be remembered like Ravana of yore. Namaste!
[The cork resumes its
position on the milk-bottle. The lids of the meat-packet close up. The amazed
waiters raise their heads and make sure that the conversation is over.]
Waiter No.1: Manager
Saheb! Did you hear......
Ghulam, I did hear the wonderful conversation. From this afternoon there will
be no sale of meat in the out stall. Put up a board to that effect outside.
Arrange for more milk and for sweets also.
Waiter No.1: Yes,
What are the obstacles to
Sadhana? And how to overcome them?-This is the theme of this one-act Play.
Moksha Chaitanya is a young
aspirant who faces certain obstacles on the Path. Swami Chidananda, a great
saint, points out the correct way to overcome them.
The obstacles are inner evil
propensities, and they are removed by the cultivation of virtues enumerated by
Viswanath Ghat in
Sivanandanagar. Swami Chidananda is! seated, deeply engrossed in thought. He is
gazing at the splendrous sunrise over the Eastern Himalayan mountains. A
resplendent smile illumines his serene countenance. The picture of Bhava
Samadhi, he looks.
Moksha Chaitanya, a young
Brahmachari, in vigorous healthy early manhood, comes down the steps of the
Ghat, for a bath in the Ganga. For a few minutes he paces about impatiently,
occasionally gazing at Chidananda with a look of naked envy. Chidananda turns
his merciful gaze on Moksha Chaitanya.
Chidananda: Om Namo
Narayanaya! Moksha Swamiji Maharaj!
Moksha: Om Namo
Narayanaya...... (Pauses)...... (sighs) ...... I feel sometimes disgusted with
this sort of spiritual life. I go on doing Japa. I close my eyes and sit four
hours in Padmasana every morning.....
interrupts him) And dream or build castles in the air?
that is what you think. But, I think....
interrupting) Of course, you think that you are seeing all sorts of visions,
that you are travelling in all sorts of aeroplanes into all sorts of regions in
the company of all sorts of Devas and Devis.
according to you, what exactly is real meditation?
meditation is something different from all this. If you meditate even for ten
minutes daily, you will be compleltely transformed and become an abode of all
the virtues. You will then be an embodiment of: (Sings) Serenity, regularity,
absence of vanity,
Charity, generosity, purity.
And you will inwardly
Brahman is the only real
Mr. So-and-so is a false
You will abide in eternity
You will behold unity in
You cannot attain this in
All your University degrees
and deplomas have, as you yourself now know, failed to give you any one of
these virtues! Therefore,
Practise daily these
You will soon attain
My dear Moksha Swamiji!
Unless you have already developed in an effective manner these eighteen 'Ities,
what you actually do when you close your eyes is perhaps no better than
dreaming or building castles in the air......and the very imagination that you
were meditating all the time is also part of the delusion projected by the
inner lower mind!
eyes fixed on the ground, reflecting moodily for a while, suddenly looks at
Swami Chidanandaji and ejaculates): It looks as though I have none of these
qualities. Does that mean that I am not meditating at all?
Precisely; and that is why you are disgusted with spiritual life; you feel like
a fish out of water. A man who has even remotely tasted the real elixir of
spiritual life, and understood the real glory of spiritual life,would feel
ever-increasing joy and would be fired with ever-increasing enthusiasm as he
lives the spiritual life. If you feel dejected, if you despair, if you are
disgusted, it is because you have still in you elements of:
(Sings) Avidity, cupidity,
These are the obstacles to
These are the impurities of
Avidity is covetousness or
Cupidity is lust or passion.
Stupidity is delusion or
Audacity is arrogance or
Turbidity is confusion of
Unstability is wandering of
Angularity is a form of
Eccentricity is slavery to
whims and fancies.
Irritability is anger in all
Remove these impurities
through the opposite virtues:
Avidity through practice of
Cupidity through practice of
Unstability through Tratak,
Angularity through practice
practice of right conduct;
practice of patience, forbearance.
You will enter into Samadhi
and attain Kaivalya.
beautiful! How wonderfully you explain the subtle inner workings.....
Chidananda: I was
about to say! All these 'Ities I have enumerated so far are the gross obstacles
to meditation. There are grosser ones, too:
Enmity, Impurity and
These are the obstacles to
Moksha: Are there
subtler obstacles also?
Moksha: What a
word! What does Dadabadality mean?
Chidananda: As the
very sound signifies...showiness. A man can do nothing except with a lot of
tom-toming... "See what a great man I am!" That is the very antithesis
of spirituality. (continues to sing)
Gadabadality (Moksha laughs)
bursts forth into hysterical laughter)
This is not a matter for
laughter, my friend Moksha Swamiji; but for serious thought! The Gadubadality
man will want everyone but himself to be perfectly disciplined......and most
often he will bring upon himself and others untold misery by doing things just
the way they should not be done. Dhambacharity is not a charitable virtue! This
Dhambachari is the picture of arrogance, vanity and empty boasting. Often you
might find in him charitable temperament also. But that is also a Dhambacharity
only—a charity to fatten his Dhambam (vanity). (continues to sing)
Chaitanya laughs again)
Moksha: That is
something new and perhaps your own again.
is roundedness, especially of the belly-the beautiful Omkara Rupa that you
generally find among the monied-lazy. It is generally the cause and the result
also of the other qualities that I described to you just now.
Moksha: But the saints,
Chidananda: Yes, I
was about to say that. A saint also has a rounded-off figure; but that is
because he does not labour with his body though he is ever active inwardly. A
saint derives much more satisfaction from his intense and deep meditation than
a millionnaire derives from his material wealth. This satisfaction also
develops his body to an enormous size. Absence of all negative ideas and
negative emotions and the practice of positive thinking and contemplation
promote the unhindered growth of all organisms. Some saints like Swami
Sivanandaji Maharaj keep their body fit, healthy and agile by the regular
practice of Asanas and Pranayama; but others neglect the body and therefore you
find this rotundity presents a spectacle that amuses children.
(continues to sing)
These are the obstacles to
If you remove all these
obstacles, you will attain divinity.
Moksha: I was
going to tell you why I was getting disgusted with this spiritual life, when
you interrupted me and showered your invaluable Upadesha on me.
Chidananda: What more
is your trouble?
Moksha: For the
past few months I am having a heavy head and there seems to be something wrong
with my eyes also.
Chidananda: What is
wrong with your eyes?
say...(recollecting)...(rubs his forehead)... they say, what was it? Some opia,
I think Amblyopia.
Chidananda: Oh! Do
not worry about these opias.
[Moksha Chaitanya laughs]
Do you know what Amblyopia
Moksha: I heard
the word itself for the first time from the lips of the Doctor Bhagavan-to me
it is his Srishti.
Chidananda: So are
most of the diseases. I will tell you- You think this world alone is real:
There is no such thing as transcendental
This is real amblyopia or
Moksha: Very good definition! Wherefrom did you learn it?
Chidananda: From the writings of Sri Swami
Sivanandaji Maharaj. I think you like it very much. I shall tell you of some
You have no idea of Brahman or the Absolute.
You are concerned with eating and drinking only.
This is real Myopia or short-sight.
You think “I will get great pleasure in heaven
After my death."
This is Preshyopia or long sight.
Heaven is as much unreal as this world.
You mistake pain for pleasure,
Just as you mistake green for red.
This is real Colouropia or Pleasureopia.
You take this body as the real Self.
This is Nyctolopia or night-blindness.
Just as one sees two moons through double vision,
So also you see the Dvandvas or pairs of opposites.
Pleasure-pain, virtue-vice, good and evil.
This is real Diplopia or double vision.
Moksha: Supposing I am suffering from one of these
diseases; what is your remedy?
Chidananda: I will tell you Swamiji's
Develop the Jnana Chakshu or
Or the Eye of Intuition,
All Opias will vanish.
You can say now
Goodbye D.O. (Oxon) and
D.O.M.S." And be free.
Moksha: What are this D.O.
(Oxon) and this D.O.M.S.?
Chidananda: That is
the great doctor's qualifications—the doctor who frightened you with an opia.
D.O. (Oxon) means one who has a Diploma in Ophthalmology granted by the Oxford
University. D.O.M.S. means one who has a Diploma in Ophthalmic Medicine and
Surgery. Moksha: You want me to develop Jnana Chakshu in order to be able to
dispense with these people. But how ant I to develop it?
Chidananda: Take the
now, another conundrum?
Have you not heard of this new Vitamin elixir?
Moksha: I have
heard of Bournevita—it is a delicious, tonic beverage and gives good sleep.
Yeast-vita is a tonic tablet. Multivita is a combination of all Vitamins; it is
a tablet that vitalises and energises. No other Vitas, hence I heard of.
listen, then. Brahmakara-Vritti-Vite is that which gives Advaitic Nirvikalpa
Satnadhi. There are similar Vitas also which are preliminary doses that will
cleanse the system and make it fit to derive the maximum benefit out of the
Brahmakara-Vritti-Vite. Moksha: Some more of those Vites?
Sirsh-Sarvanga Vite are
tonic Asanas or poses.
Japa-Vite is Lord's Name
man into divinity.
Prana-Vite is Pranayama that
steadies the mind
Kirtan-Vite is singing of
that bestows Divine Wisdom.
meditation that bestows Immortality.
Brahman is the source of all
Attain this Source through
meditation, and be free.
You should know how to take
Therefore, you should first
take good doses
of the other Vites.
And when the
the poisons of Mala,
Vikshepa and Avarana that
your spiritual health,
You will realise your own
The glory of the Self is
(Sings) Subtlety, sublimity,
Profundity, security, suzerainty,
Wonderful, wonderful exposition of spiritual tonics! Will I be alright if I
take this Brahmakara-Vritti-Vite?
Chidananda: Yes; but
you should have intense Vairagya also. You should eradicate all the evil
qualities that I told you of, develop the virtues that I enumerated a few
minutes ago. Vairagya is most important. You should feel every moment of your
There is no sense of
there is always a sense of
There is dissatisfaction,
Because this is a relative
plane of pain and death,
Conditioned in time, space
There is fear of loss, fear
of disease, fear of death.
There is fear of criticism,
fear of public opinion.
(Fear of snakes, fear of
scorpions, fear of enimies,
fear of communism.)
The fire of lust, anger,
jealousy is ever burning.
Then the mind will readily
be convinced that:
God is Peace; God is Bliss;
God is fullness.
God is Infinity; God is
Eternity; God is Immortality.
You will enjoy peace, bliss
A knowledge of the various
systems of philosophical thought also would help you to fix your mind on the
most Sublime Idea of the Self. I shall give you in brief some idea of the
various schools of Indian philosophical thought. After equipping yourself with
the virtues, eradicating the vices, and putting on the armoury of Vairagya,
aspiring to realise the Fullness, don the spactacle of Jnana Chakshu and
look-you will at once realise the glorious Self. Only then will you be able to
understand really and truly the fundamentals of these Schools of Thought.
The external objects are
This is Realism.
There are no external
Ideas only are real
This is "Subjective
Idealism" or Vijnana Vada.
There are neither objects
There is only Void
This is Nihilism of
There is no world in the
three periods of time:
Brahman alone exists-
This is "Absolute
Idealism" of Gaudapada.
Brahman is non-dual;
This is Monism of Sri
The Jiva is not identical
But it is a ray of Brahman,
It is similar to Brahman
This is Qualified Monism of
Jiva is ever separate from
This is Dualism of
(As they were thus engaged
in conversation, Sri Vairagi Baba, clad in a small loin cloth held in position
by a jute rope, and with the whole body besmeared in ashes, rushes down the
steps, repeating-"This woman, this......")
Chidananda (with tranquil
compassion): Who are you, Maharaj! And why are you running like this?
I am a great Vairagi, the renowned Vairagi Baba. I am a great Tyagi.
good; but what is the trouble now?
woman who micturates five times a day,
Who daefacates once or twice
Who menstrurates once a
Who parturates once in one
or two years,
Who copulates several times
Chidananda: My Lord,
is this your conception of woman?
Vairagi: What! You
know some other qualities in them?
Chidananda: Yes; and
A woman is one who is the
Goddess Lakshmi of the house,
Who is an embodiment of
service and love,
Who builds the nation,
Who moulds the children,
Who comforts the guests and
Who rules the world,
Who controls the destiny of
Who is the mother of
Sankaras. Buddhas and Janakas.
Glory to woman, the
incarnation of Para Sakti.
My silent adorations and prostrations
(Chidanandaji closes his
eyes for a few moments in a prayerful mood) You are mistaken. Vairagi Babaji!
It is good to have the Cobra Bhav towards women for the sake of developing
Vairagya. But you should not on that account, demean womanhood. You should not
fall a victim to woman-hatred. You should look upon woman as your own mother or
as Devi. That is the path to Cosmic Love and the Universal Consciousness.
Vairagi Baba: Yes, yes;
with your beautiful dress and disciples and devotees, you ought to say so! We
Tyagis have our own conception of woman. Ram, Ram...... (rolls the beads
shows you have not understood the real spirit of renunciation either! Real
renunciation is renunciation of egoism, of Ahamta-Mamata, of
Kartritva-Bhoktritva Abhimana, of Bheda-Buddhi. How can there be hatred in any
heart where Ram is enthroned? A man of true renunciation alone is a Sannyasi.
Such a Sannyasi is one......
Vairagi: Now, you
have your own definition of a Sannyasi also? (Laughs aloud and resumes his
bead-rolling-Ram. Ram, Ram.)
listen, you will be amused and enlightened:
A Sannyasin is one who has
no purse of his own but operates on the purses and cheque-books of the richest
persons on earth.
A Sannyasin is one who has
no car of his own, but who travels in the latest model cars of all people.
A Sannyasin is one who has
no house of his own but who lives in the bungalows of millionnaires and palaces
PATH OF A SADHAKA
Synopsis of a Drama staged
by the Divine Life Bala Mandali, under the direction of Sri Swami Chidanandaji,
during the Sadhana Week, X'mas 1952.
PATH OF A SADHAKA
Story of Two Sadhaka's Experiences
Two young men, Subodh and
Vivek, have been receiving scriptural education at the Ashram of their Guru, a
Sannyasin. They are nearing the completion of their studies. Quite early in
life they both have come to the Guru and since boyhood have been serving the
Master with true devotion. The austere life they had led in the Gurukula, the
Satsanga they enjoyed with the saintly Mahatma, their Guru, and the theoretical
knowledge of the Sastras, had generated in them an aspiration to lead the
Nivritti-Marga, to dedicate their life to wholetime Sadhana for
On a Guru Purnima day, they
approach the Guru with their request to be "initiated" and taught the
mysteries of higher Yoga and spiritual attainment. The Guru expresses his joy
at their aspiration; and whilst congratulating them on their discrimination,
counsels a little caution in taking such a drastic step in sudden haste.
"Sannyasa is blazing fire; and you should prepare yourself well before
embracing it. You have as yet had no first-hand knowledge or experience of the
world. The Vairagya (dispassion) that you have now got from study of scriptural
texts and by remaining in this pure and holy atmosphere, may or may not be
real; may not be deep-rooted in you; it may or may not last till the end of
your life. At some later period in your life, temptations might assail you and
take you astray. I, therefore, think that a little experience of the true
nature of the world would fortify and make firm your Vairagya which would then
be unshakable, Today is the auspicious Guru Purnima day. Now go out into the
wide world. Roam about the country, for one year. Pass through different
places, move amidst diverse men and things. You will learn many lessons. The
world is your best teacher. Keep your eyes and ears open; learn and learn. But
keep your mouth shut. Do not take part in the worldly activities, just watch
and learn. Learn some valuable lessons from every place, person, object and
experience you come across. As far as possible live in the company of the wise;
if this is not possible, live alone. Then come back to me after a year. You
will have gained rich experience during this one year; and I will also be
reassured that your dispassion is real and unshakable. May the blessings of my
Gurudev grant you strength and wisdom!"
The two young men leave the
Ashram after bowing to their Guru.
the Dullards Durbar
Hearing that the Raja of a
nearby State had a number of learned men in his Durbar, the two Sadhakas went
there. They were very well received by the Raja; and the Court Pundit was
giving expositions of scriptures for the enlightenment of the people who
attended the Durbar; the Raja himself was interested only in gluttony, fun and
frolic and so took no pains to learn.
A clever scoundrel with a
smattering of literature was tempted by the Raja's ignorance to play upon his
love of the vulgar and to earn a fortune. He went to the Durbar and bragged of
his extensive learning and deep wisdom.
"Give me proof of your
learning," asked the Rajan.
"Maharaj! You must
surely have heard the Sloka:
Shashi-Varnam Chaturbujam Prasanna Vadanam Dhyayet Sarva Vighnopasantaye? Do
you know what is it that is referred to by this Sloka?"
Mahavishnu who is clad in white, is all-pervading and the bestower of
"No it refers to a
glittering rupee-coin! The rupee-coin is white; it pervades the entire world:
it never stays at one place with anyone; it is of the form of the full moon; it
has four four-annas; and it removes all our obstacles and makes every person
"You seem to be more
learned than our Court Pundit!" "What doubt is there?"
The Raja promptly drove away
the wise Court Pundit and his colleagues and appointed this imposter in his
place. This cunning Pundit amassed much wealth and one day took leave of the
In the meantime the
dismissed Court Pundit was beseeched by his colleagues to save them from this
misfortune. The senior Pundit volunteered to teach the Raja a lesson by
defeating the imposter. This senior Pundit went over to the Raja, in disguise
and boasted that there was not one man more learned than himself in the whole
"Give us some proof of
"Maharaj! You might
have heard the Sloka Shuklambaradharam...... Shantaye? Do you know the
"Yes. Yes. The first
Pundit said it meant Lord Vishnu; the second one who is my Court Pundit now
said that it meant the rupee-coin."
"Both of them are
wrong. It refers to Dahi-Vada, you know-the Vada soaked in curd."
"That seems to be
interesting, Punditji. How do you explain it?"
"The rupee-coin is not
clothed in white; but the Dahi-Vada is. It is actually clothed in curd. It is
our protector. It is of the form of the full moon. It is eaten (Buj) by the
four castes of people. Its very thought makes one joyous. One should therefore
meditate upon Dahi-Vada; and eat it regularly."
The other two people were surely wrong. Luckily my second Court Pundit has gone
home on leave. I appoint you as my third Court Pundit."
"Well, that man came to
loot you; and he has succeeded," said the Pundit and then revealed his
identity. "Do you recognise me? I am the friend of your first Court
Pundit. He was a wise man. His interpretation of the Sloka alone was correct.
The Sloka refers to Maha Vishnu alone. I gave it a twist only in order to
please you. But, Maharaj! This won't do. So long as you are ignorant yourself,
you will be a pawn in the hands of every passing cunning man. Become wise. Recall
the first Court Pundit. Learn the Sastras yourself. Then you will be able to
judge for yourself. No one can deceive you."
The Raja was convinced.
Subodh and Vivek learned their first lesson and moved on.
As they walk along the jungle
path early in the morning, they find a Sadhu running along the path:
"Death! Worse than death! I am not afraid of a lion or tiger. But this
money, Oh the greatest destroyer in the world!"
Puzzled, they move forward.
They find four dacoits with two bags of money, laughing and joking. The chief
feels hungry. He sends two of his companions to fetch some food. While the two
are away, the chief and his deputy gloat over the prospect of a rich share of
the loot. Satan enters their heart; the thought occurs to them that if they do
away with the other two, they could get a larger share of the money
At the same time, the two
who had gone to the bazar get the very same idea: if the chief and his deputy
are killed, they could get all the money to be shared between them. They mix
poison in the food that they fetch from the bazar.
When they return to the
hide-out, they place the food in front of the chief and the deputy. Suddenly
the chief and the deputy spring upon the other two dacoits and murder them.
With doubly gladdened heart at the prospect of a greater share of the money,
they fall to eating the food. The poison kills them.
Subodh and Vivek watch this
tragedy and pass their way, musing: "Lord Yama is nothing before this
killer of the very soul of man—Money!" They learn, money (greed) is the
root cause of all evil.
Sastri and the Gentleman
On another day they are
taking rest in a Dharmashala. On the road in front of the Dharmashala, two
friends are talking. One is a Sastri and the other a fashionable young man.
They were obviously once classmates.
"Oh Sastraiji! Where
are you going?"
"To Calcutta; to attend
the Dharma Sammelan. Where are you going?" "I am also going to
"To attend the
"Oh, you and your
Dharma Sammelan. Do you think I am also an antique like you? No, I am going to
attend the International Film Festival. Why don't you give up your
old-fashioned outlook and enjoy life? It is only on account of people like you
that India is so backward today. Look at America and other Western nations!
They are advancing. But you are clinging to your outmoded old traditions. Time
is changing; and your views also should change. When your religion, philosophy
and outlook on life grow old, you should throw them away."
"H'm! How is your father?
How old is he?"
"He is all right. He is
"Old enough to be
thrown away, I think!"
"What rubbish are you
The gentleman goes forward
to slap Sastriji who runs away in time.
The two Sadhakas watch this
in wonderment and move on. They learn that time-honoured traditions have a
great intrinsic worth and should not be discarded as old and time-worn.
By Cataract: Blinded By Envy
When Subodh suffers from
coal-dust in his eyes, the two Sadhakas go to a local eye hospital. The doctor
is away. They find five eye-patients. They had been operated upon for cataract
and been instructed to lie quiet without moving the head. Their eyes are
A cat jumps upon the first
patient. In an automatic reflex actions, he springs up. Then he begins to
think: "My God! The doctor told me that if I even moved my head, my
eyesight would be lost for ever. I have sat up. Surely my eyesight is gone. But
why should the man lying next to me be all right? If I am to be blind, he might
as well be blind, too." He rudely shakes the next man. He, too, sits up.
In this manner all the patients are up and quarrelling.
The doctor arrives and
regrets their action. "You have not only lost your eyesight, but you have
ruined the eyesight of others, too! What a great foolish thing you have
Mourning for Donkey
Subodh and Vivek continue
their journey, and come to a Barber's Shop. They find there several people
waiting to have a face-shave. A rich social leader of the place also comes in.
While he is having a face-shave, his washerman passes along the road weeping
and wailing aloud.
"What is the matter?
Why are you weeping?" asks the rich man
"What shall I say,
Sethji? Gandarvasen is dead." "Who is Gandharvasen?
The washerman has neither
the mood nor the sense to answer calmly: "Oh, Gandharvasen was a great
Paropakari. How can I live without Gandharvasen?" And, he went away.
The social leader thought
that Gandharvasen the Paropakari should have been a great Mahatma. "I too,
should mourn for the Mahatma," said he and shaved his head, too.
As he was returning home, he
met the Inspector of Police on the way. The Inspector was surprised to see the
mournful face of the leader and questioned him. The Seth replied: "A great
calamity, Inspector Saheb! Gandharvasen the Mahatma is dead." The
Inspector wanted to follow the example of the Sethji and he, too, had his head
When, later in the day, he
went to see the Raja, he was questioned by the Raja and told him:
"Gandharvasen the Mahatma is dead." The Raja declared State Mourning
for the saint and himself put on the mourning dress.
The Queen was intrigued by
all this. She asked the Raja: "Who is this Gandharvasen? Is he such a
great Mahatma that you should declare State Mourning?"
The Raja sent for the
Inspector and queried him; the Inspector pleaded ignorance and brought the
Sethji; the Sethji. too, did not know and called for the washerman. The
washerman cried bitterly in the Court: "Gandharvasen was truly a great
soul." When the Raja asked: “Where did the Mahatma live," the
washerman was dismayed and said: "Who said he was a Mahatma? Gandharvasen
was my donkey. Oh, how can I live without my donkey?" said he and started
wailing again. The Raja got furious and rebuked the Sethji and the Police
Inspector Subodh and Vivek who had been silently watching the episode laughed
at the stupid way in which the blind followed the blind; and went their way.
Ape not others blindly.
Stories of the Mahatma
A Satsanga was in progress
in Rishikesh. Subodh and Vivek joined the gathering. The Guru was discoursing
upon Sadhana and Jnana:
Bhakti is the greatest thing
in this world. A Bhakta is equal if not superior to the Lord Himself. I will
illustrate this with a story.
The Glory of a Bhakta: There
arose a question once: "Who is the greatest person in the unverse?"
Earth answered first. "It is 1. because I hold the entire humanity,
besides all the plants and beasts, all the sacred places and holy rivers."
Adisesha. the great Serpent, could not remain silent: "I am greater than
Earth; for, I hold the Earth itself on my hood." Lord Siva gave a hearty
laugh that shook the universe and said: "And, I wear this serpent around
my neck, and so I am greater than Adisesha." Mount Kailas got its turn now
and said: "I hold on the crown of my head, Lord Siva and His entire
family: I am greater than Lord Siva Himself. Ravana of Lanka roared with his
ten mouths: "I uprooted the Kailas with my superhuman strength; I am greater
than Kailas. Vali, the great monkey. came forward and said: "This little
ten-headed beast! I caught him in my arm pit and gave him to my son as a
plaything. I am infinitely greater than Ravana." Now, it was Sri Rama's
turn; "Did I not kill Vali with an arrow? I am greater than all
others." A humble devotee of Lord Rama who was immersed in Bhava-Samadhi
got up from meditation when Sri Rama spoke, and quietly added: "And this
Sri Rama is my captive; I have bound Him with the chords of my supreme devotion
and imprisoned Him in my heart. How can my prisoner be greater than
myself?" No one contradicted the devotee! No one dared to come forward to
claim superiority over him. It was agreed on all hands that he was indeed the
greatest of all, greater than even the Lord Himself! Such is the glory of
Bhakti or supreme devotion to the Lord
False identification: Due to
ignorance man identifies his Self with the body, mind and vital principle
(Prana). Listen to this amusing story of a deluded man. A man addicted to drinking
Bhang (cannabis indica) used to carry the mortar and pestle with which the
intoxicating drink has to be prepared, tied to his waist. One day he was
walking along the banks of a river, and the lure of the drink made him halt
beneath a tree. He prepared his drink, gulped it down, and then after tying the
mortar and pestle to his waist went into the drunkard's slumber. Another adorer
of Bhang happened to pass that way He carried Bhang with him and was eager to
have a drink, but did not have the mortar and pestle. He saw the vessel tied to
the waist of the sleeping drunkard. Quietly he removed the mortar and pestle
from the slumberer's waist. prepared the Bhang and drank it; in that mood of
intoxication, he could not remember that the instruments belonged to the other
man and so tied them around his own waist! After a while, the first drunkard
woke up and his eyes fell upon the mortar and pestle tied to the waist of the
second drunkard. He began to reflect: "The mortar and pestle were tied to
my waist. If that be the truth, then I must be that sleeping person. But, I was
wearing a black shawl; and I find a red shawl on that person; if I am the
man-with-the-black-shawl. I must be this person. Oh, I am confused. Am I the
man-with-mortar-and-pestle or the man-with-the-black- shawl?" He could not
solve this riddle, till the intoxication passed off. Then he realised that he
was unnecessarily worried over some superficial extraneous factors which did
not at all belong to his own self and were mere cloaks and possessions.
Guru's Grace: When a
man has forgotten his real identity, and when through wrong identification with
the body and mind suffers grief and pain, the Guru awakens him to the nature of
this real Self, that is the end of ignorance and its countless evil effects.
Listen to this hair-raising story of a Dhobi and a lion.
A Dhobi (washerman) was
instructing his son who was washing clothes: "My son! It is nearing
nightfall. Get ready to return home. I am very much afraid of night. I am not
afraid of tiger or lion; but night makes me sick with fright." A lion was
hiding itself in a nearby bush, and it heard the Dhobi's remarks. It mused
within itself: "What kind of being is this Night? Judging from this man's
remarks, It must be greatly superior in strength to even me, the King of the
Jungle" Fear of the Unkown Night crept into its heart.
The Dhobi was searching for
his donkey which had not returned home that eyening. In the dusk. he could not
see clearly; but he espied an animal crouching in the bush. He thought it was
his donkey and gave it a couple of good blows with his stick. The lion was
confirmed in its fear: "This must be the Mighty Night. Thank God, I am let
off with only two! blows." It got up and followed him to his house. The
Dhobi did not notice it was a lion, but simply tied it in the yard and went to
sleep. The lion was greatly worried.
Early in the morning, the
Dhobi put a big load of clothes on the back of the lion (it was still dark and
so he could not discover it was a lion) and led it to the river. Poor lion
meekly followed him. Another lion met this lion on the way and laughed.
"What is this that you are doing? Are you not ashamed that, being a lion,
you are doing the work of a donkey? Throw away that burden and come with me."
But this lion would not: "Brother, you don't know what this terrible
creature Night did to me! Keep quiet or it will beat you also." The new
lion laughed at this lion's foolishness:
"Look, just roar once
and see what happens." It did so. The Dhobi looked back; and in the dim
light of the dawn he saw the lion. He bolted away without even caring for the
cloth-bundle! The two lions bounded away into the forest.
When the Guru thus opens the
aspirant's inner eyes to his real nature, delusion vanishes and with it, fear
and grief, too."
Subodh and Vivek rejoices at
this opportunity given to them to attend the Satsanga. They recollect that Guru
Purnima was nearing, and so return to the Ashram of their Guru.
The Guru explains to the two
disciples the moral of all the incidents. Before reforming others, reform
yourself. Before attempting to judge others, acquire the Highest Knowledge
yourself. Only then will you know what is good and what is evil. You cannot
know by proxy! You have to do your own Sadhana, become wise yourself.
You have understood the
untold misery that money brings upon man. Money is Maya's most powerful weapon;
the other is lust. Maya has put a few drops of sweetness in a potful or the
most virulent poison-wealth and lust. Man is tempted by those few drops of
sweetness, drinks the poison and courts endless suffering. Remember: death
kills only your body. Lust and wealth (greed) go much deeper and blacken your
very soul. It will take several life-times to retrieve the purity of your soul.
They make you an animal. And, God, finding that you have not deserved the
glorious human birth he has granted you, will throw you in lower births to
wallow in the filth of sense-indulgence, till His Mercy again grants you a
human birth. If you wish to tread the Path of the Good, shun lust and wealth.
Do not belittle our ancient
spiritual culture. Modern materialistic civilisation has brought nothing but
disharmony, misery, poverty and universal unhappiness, and has only!
transformed man into worse than a beast. Do not be carried away by the external
glitter of science. The ancient Rishis were our real well-wishers. We even now
claim ancestry to one or the other of these great ones; yet we take pride in
decrying their wholesome teachings. This is not conducive to our welfare.
Materialistic science can never bring about our real welfare and prosperity.
What did you learn from the
mad behaviour of the eye patients? The low bestial levels to which man has
descended. He cannot bear to see anyone rise higher than himself, anyone shine
better than himself, anyone more prosperous than himself. He will strive more
for harming others than for promoting his own welfare. A beautiful ancient
utterance comes to my mind: "He is a great man who does good to others at
the cost of his own welfare. He is a human being who does good to others
without jeopardising his own welfare. He is a devil in human garb who harms
others for his own good. He who harms others to no purpose—what to call this
man we do not know!" A large section of today's humanity belongs to this
last abominable class. Is it difficult to understand what the condition would
be when everyone is intent on harming everyone else? There could only be chaos
and misery everywhere, and that is what we find in the world today.
And, the wonder of wonders
is; no one stops to think even for a moment! Everyone follows everyone; each
man tries to outshine his neighbour; everyone follows a beaten track, blindly
without bestowing a thought whether he is doing the right thing or not! A young
man goes to school because his father went to school, and because his neighbour
goes to school. He seeks employment because everyone seeks employment. He gets
married because his father, grandfather and great grandfather got married. He
earns wealth because everyone docs so! He wastes his life because he does not know
what else to do! Life to him has come to mean being born, begetting children,
growing old, and go to the grave. This is just as we have in the story that
when Gandharvasen is dead, one after another, up to the King, everyone observes
mourning! But the real seeker is not like that. He will halt! every step and
think. He is reflective. He does Vichara and gains Viveka. Then, he abandons
the worldly life and embraces the spiritual life. He is a wise man.
This Sadhaka takes to the
practice of devotion; for, as we have seen in the story of the search for the
greatest person, even the Lord is the real devotee's own!
When devotion and Viveka
grow apace in the Sadhaka, he discovers that he had so long been wrongly
identfying himself with illusory covering sheaths, viz., the body, the Prana,
the mind, etc. He has an intellectual conception of his essential nature and of
the nature of delusion that obstructs the realisation of this essential nature.
That is what we learn from the story of the Bhang-eaters.
Lastly, we learn from the
story of the two lions, that the grip of nescience over us is so strong and
powerful, like the lion's dread of Mysterious Night, that it needs a Guru,
another lion, to point out to us our own essential nature and to stand by as
our support and guide while we roar "Sivoham, Satchidananda
Swarupoham". The load of miseries and grief, of delusion and despair, that
we have so long been carrying as the lion was carrying the Dhobi's clothes-will
drop away from us as we leap forward to reach our native Abode of Bliss!
successfully been through these soul-awakening experiences and having acquired
a thorough knowledge of the nature of the world and the nature of spiritual
life, you are really fit for initiation into the Mysterious Atma-Jnana! Come I
will initiate you into the Holy Order of Sannyasa. And I pray to my Gurudev
H.H. Sri Swami Sivanandaji Maharaj to shower his blessings on you and bestow on
you strength of will and enduring discrimination that will take you to the
Realm of Immortal Bliss!
enacted by Sri Amaram, a devotee of Sri Swamiji,
on the 29th
Revered Dr. Sri Swami
Sivanandaji Maharaj and beloved Patients!
Please do not get startled
or irritated when I address you all as patients. Patiently listen to what I
say. Really you all are patients. I know, but too well, that in this gathering
there are some doctors of good renown, but they also are patients of Sri
Swamiji who is the Doctor of all doctors. It is a beautiful, happy and sweet
coincidence that Sri Swamiji happened to be a doctor in his Purvashram. One of
the disciples of Sri Swamiji wrote, "Formerly Swamiji was a doctor of the
body, now he is a Doctor of the Soul." People do not suffer from physical
diseases only. The slightest mental pain is more unbearable and tormenting than
the most acute physical pain of any kind. Any amount of wealth, Sandow-like
physic good health, fair complexion, high social status, any of these or all of
these put together cannot confer upon man even the slightest peace of mind;
what to speak of Eternal Happiness! Were it not so, prince Siddhartha Gautama
would not have renounced his young, beautiful wife and the vast kingdom and
wandered about in the garb of a monk. The precious princely garments, instead
of peace and pleasure gave him pricking pain. He had to cast them off and put
on the rough and tough garb of a mendicant which made him calm and peaceful. Verily,
this Ananda Kutir is a big spiritual Hospital, a Healing Centre, and all of us
are the patients, who have come here for treatment under the Master-Physician
Sri Swamiji Maharaj. Our main disease is that of Birth and Death and our pains!
include all the three
Taapaas or afflictions viz., Adhibhautic, Adhidaivic and Adhyatmic. The doctors
may temporarily relieve the humanity of hardly one hundred of the sufferings of
the Adhibhautic kind only. They have no passport to enter the territories of
the Adhidaivic and Adhyatmic States. Very rare Doctors like Sri Swamiji Maharaj
can get this passport and can 'practise in these States. We have come here and
we are definitely certain that Sri Swamiji's Adhyatmic Prescriptions will
without fail radically cure our diseases.
Now, to come back to my
point, beloved patients, let me announce to you the reason for which I stand
here to address you. I may introduce myself to you as the C. B. A. of the A. W.
D. F. i.e., The Chairman of the Board of Action of the All Worlds Doctors
Federation. For the past 20 to 25 years the so-called intellectual class of the
society-I mean the professors and lecturers of the Universities, playwrights
and novelists, the journalists and other famous and notorious writers have been
indulging in a very malicious propaganda against the doctors. Their main
argument is this: "The number of doctors in the society is increasing
alarmingly and along with it various new diseases have been cropping up.
Therefore the increase in the number of doctors indicates the downfall of the
society. Due to economic depression there is a regular rush towards the 'knife
and the stethoscope line' as it offers a Pakka G.R.Q. or in other words
Get-Rich-Quick method. The professional doctors have to wholly and solely depend
upon their 'practice' for earning their livelihood, and as there are too many
doctors to 'practice' they find it difficult to maintain themselves and their
dependants. As the prices of the medicines have increased, instead of giving
true medicines they give coloured 'aqual to the patients. The Homeopaths give
mere blank pills. Instead of having a healthy co-operation, there is, as it
were, A Cut-throat Competition among the professional doctors. The same is the
case with the General Hospitals. The patients very quickly disappear from the
Consulting Rooms and the wards. The doctors, Nurses and the other Staff, being
the paid servants of these institutions, have no interest in the welfare of the
patients. They come and go at their appointed times and receive their monthly
salaries. They have such an equal vision that they do not see any different
between the cots and the patients occupying those cots. In short, at present,
the poor-class and the middle-class, who form the majority of the population
are horribly suffering at the hands of the doctors. The doctors of today are
really criminals and the necessary precautionary measures should be taken
immediately to save humanity from the great danger." This is their attack.
Now, any one of you can very easily understand and realise the baseness of such
statements. During the past several years as in the other branches of Science,
in the Medical Branch also very many researches have been made. Previously the
people were suffering without knowing the cause of their sufferings, now, in
many of such cases the cause has been found out and hence the remedies also
could be discovered. The doctors did not create new germs. The germs which were
once invisible and untraceable have been made visible and traceable and thus many
of the confirmed incurable diseases have been rendered curable. How can
knowledge ever be the cause of misery? It is the means for Liberation! In fact,
it is very essential that everyone should have a fair knowledge of the laws of
Nature and the rules of Health and Hygiene. It was only to serve this purpose
that Sri Swamiji Maharaj wrote the 'Family Doctor.' Each and every family
should possess a copy of this book. After coming here, I made enquiries and I
learn from the S.P. League that since a very long time this book is
out-of-stock. It is the first and the foremost duty of the doctor-disciples of
Sri Swamiji Maharaj to come forward, to shoulder all the responsibility and
arrange to print the Second Edition of this book.
Well, the times are bad.
This is Kali Yuga. The poor Doctor's position is at stake. In these bad times,
to safeguard our interest and to keep up the Doctor's position, profession and
prestige--- The All World Doctors' Federation came into existence. The doctors
of all the important branches of Medicine-such as the Allopathy, Homeopathy,
Naturopathy, Chromopathy, Herbopathy, Ayurvedic, etc., attended the first
session of this Federation. But instead of discussing the items of the Agenda,
they began to discuss as to what system of the Medicine is the best one. One
Homeopath said: “The founder of our Homeopathy, Mr. Hahnemann, was a great
spiritual personality. He says that the root-cause of all the sufferings is
passion and sin. Homeopathy is a very deep and perfect system. It does not treat
the patients merely physically. A Homeopath must necessarily be a practical
psychologist. He has to cure the patients of their mental worries and
weaknesses also. We have got medicines against Lust, Anger, Greed, Jealousy,
Cruelty and such other psychic modifications, which no other pathy can cure.
This is the main difference between our Homeopathy and the other pathies.
Another very important point about this is that our medicines are completely
harmless. We do not administer any kind of drastic drugs. Therefore, even if
wrong medicine is given, it may not cure the patient, but at the same time it!
cannot harm the patient in any way." Now an Allopath came forward to
challenge the Homeopath. He said, "You cannot deceive me by taking shelter
behind some spiritual doctrines. Anyone possessing common sense cannot believe
in and agree with you when you say that wrong medicine cannot harm a patient
Supposing the medicine which is given for constipation, is given to a patient
who is suffering from dysentery, would it not make the disease more acute?
Similarly in cases of accidents, fractures, burns, deep wounds, bleeding --what
can your Homeopathy do? The Homeopath retorted that such cases fall under
surgery and that a physician need not necessarily be a surgeon. The Allopath
continued: "Only small children would like to have your medicines as those
contain sugar. Giving such tiny sweetened pills to a patient who has got a boil
on his leg is as good as giving a cup of tea to a buffalo with a diseased leg.
You people talk of high philosophy and spread in the public some cock and bull
stories about miraculous cures, but remember that you may deceive some people
for all times, you may deceive all the people for some time but you cannot
deceive all the people for all times. If a patient gets cured, it is due to
your pills and if he doesn't get cured it is due to his Prarabdha-is it not?
This is a very cunning way of taking the credit and shunning the blame. You say
our medicines are drastic. Well, I say that they should be drastic. Because
they are drastic they immediately cure the diseases." The Chromopathist
quoted the famous Sanskrit lines:
jahnavee toyam, vaidyo narayano harih.
The water of the Ganga is
the medicine and Bhagavan Surya Narayana is the Doctor.' The Sun is the only
visible god for us. All of you know what tremendous powers are hidden in latent
form, in the rays of the sun. We charge pure water with the powers of the rays
of the scorching Sun and thus our medicines contain all the divine potencies.
We use coloured bottles and a particular colour allows only a certain kind of
rays to pass through it. Thus we classify our medicines. Our experience tells
us that this charged water is more effective than any drug of any other
system." A Herbopathist argued, "Herbopathy is the harmonious
sysnthesis of all other "pathies'. The cause of all diseases lies in the
belly. All diseases come forth through indigestion. All the diseases must fall
under any one of the three classifications, viz., Wind, Bile and Cough. We give
only herbal medicines, and being concentrated the maximum dose of any of our
medicines does not exceed 3 grains. Our medicines are harmless and no dietetic
restrictions need be observed while you are under our treatment. Our medicines
also are prepared and dried in the Sun. We do not use any kind of artificial
heat for the preparation of our medicines. The Sun is our Fire-God. As our
motto is 'selfless service' we do not make any advertisement. We work in
silence". One Ayurvedic practitioner had a great love and pride for the
ancient Hindu civilisation. He could not tolerate all these discussions. He
scolded all the other pathists' for their slavish mentality. He said,
"Ayurveda is the most ancient Medical Science. It cannot be compared with
any other system of medicine. Because of the influence of the Western
civilisaion the Indians are feeling ashamed of their own culture and they are
trying to follow the footsteps of foreigners in every walk of their life.
Sanskrit, which has been described as the (Geervani) the language of the Devas
has become a dead language due to the criminal negligence on the part of its
own heirs. The Ayurveda being in Sanskrit has thus been neglected and at
present has become a subject of redicule for the Indians themselves. Due to
slavery, India, Indians and Indian Culture have no place of honour amongst the
Free Nations of the world. In some Western cities, in big restaurants and
hotels they keep a board-'Indians and Dogs Not Allowed'. When the forefathers
of the present English people and of the other European races used to wander
about in the jungles, in a naked state like the Chimpanzees or the
Gorilasputting any raw matter in the mouth chewing and swallowing whatever
could be chewed and swallowed, simply swallowing up the things which could not
be chewed and simply chewing and spitting out the things which could not be
swallowed, at that time the Hindu Civilisation was at the peak! of its glory.
The great Hindu Rishis through contemplation and meditation had realised and
had boldly proclaimed the truth to the whole world:
Yachakshusha na pasyati yena
Tadeva brahma tvam viddhi
That which cannot be seen by
the eyes, but by virtue of which the eyes get the power to see, know thou that
alone to be Brahman and not this which is worshipped here as such."
Yacchotrena na srunoti yena
Tadeva brahma tvam viddhi
"That which the ears
cannot hear, but by virtue of which the ears get the power to hear,know thou
that alone to be Brahman and not this which is worshipped here as such."
We need not go so deep into
the history. We can take a fairly recent example. In the days of Ashoka our
Bharatavarsha was the seat of all knowledge---secular and spiritual. The
Nalanda University was the centre of Education for the whole world. Students
from all different nations spread all over the globe had to come here to
specialise themselves in any of the branches of learning. We had such a
glorious past. It is only Ayurveda which has a firm foundation on the highest
spiritual doctrine, viz., this human birth is meant for Self-realisation; and
this body is only an instrument for attaining the Goal. The founder of Ayurveda
was not merely a great spiritual personality like Mr. Hahnemann. He was the
very incarnation of Lord Vishnu. The Naturopathist condemned all the 'pathists'
and their 'pathies’, and said, "Let all your drugs be poured into the seas
and the laboratories be set on fire. It will bring the greatest good to the
humanity. All kinds of drugs are poisons. The diseases can never be cured by
drugging the system. The drugs may for the time being! supress the diseases but
these cannot root out the diseases. The reason for all the sufferings is a
dirty colon. Here all the poisons are generated. Disease is nothing but
auto-intoxication and constipation. If you have habitual constipation, instead
of taking any concentrated laxatives or purgatives make the necessary change in
your diet. Eat more leafy vegetables. Do not take starchy food. Drink a
tumblerful of hot water in the early morning or take a blissful warm Enema and
your bowels will be cleansed. All diseases will take to their heels. Follow the
Path of Nature and the diseases will not follow you."
Words led to blows. Mr.
Allopath snatched Mr. Homeo's portable chest. Mr. Homeo retorted by pulling at
the stethoscope hanging around Mr. Allopath's neck. When the Ayurvedji
intervened he received a violent push which sent him on top of the Chromopath,
who was bending over his orange and green bottles kept in a patch of sunlight
on the floor. In the meanwhile catching the contagion Mr. Herbopathist hurled
out of the window Mr. Naturopathist's precious Enema. Mr. Naturopathist, in
return, gave a mighty blow right on the nose of Mr. Herbopathist that it began
to bleed. Thus by practical demonstration he showed Mr. Herbopathist that there
is some suffering which does not fall in any of his three classifications viz.,
wind, bile and cough.
At this juncture there
entered a short, black man with a smiling face holding the slightly bent
Enema-can. The Enema-can which was thrown out of the window by Mr. Herbo fell
upon the shoulder of this gentleman while he was passing by that way. He had a
fair knowledge of Ayurveda. On reading some of the books especially Karma Yoga
and Japa Yoga of Sri Swami Sivanandaji Maharaj he was inspired to take to Karma
Yoga. He took the 'First Aid training and acquired the knowledge of some of the
Allopathic patent drugs and started a charitable dispensary in his own village.
Whenever any patient would come to the dispensary he would fold his hands and
say, "Om Namo Narayana." He would offer him a seat and speak very
kind and sweet words. He would give him the medicine and other instructions
about diet and would also advise him to sing the Names of the Lord. To a
malarial patient he would give the Quinine tablets together with a cup of milk.
He was a very pious and noble soul. When he entered the hall where our meeting was
held, he saw absolute confusion and indisciplined scuffle in progress. He
immediately went straight to the centre of the hall, stood by a table and with
his powerful voice chanted the Pranava O.....M....! The Omkara Dhvani was
echoed and re-echoed by the walls of the hall and the whole hall was filled
with spiritual vibrations. The doctors' attention was invited by the
Omkara-Nada and its origin. Automatically they all ceased from the fighting and
within half a minute perfect pin-drop silence was established. He addressed the
"Beloved brethren! Why
are you fighting like cats and dogs? You all have assembled here for achieving
something and if you fight amongst yourselves how can your purpose be ever
fulfilled? You want to know which system of medicine is the best one. I shall
tell you about it. You have never heard the name of this system. You cannot
find it even in 'The New Standard Dictionary' which is the world's finest and
most complete dictionary. The name of this system is ‘Divine Namopathy'. I
shall read out to you a small leaflet which will tell you everything about this
'pathy'. Patiently and attentively listen to me. He reads out Sri Swamiji's
Homeopathy, Chromopathy, Naturopathy, Ayurvedopathy, and other pathies fail to
cure a disease, the Divine Namopathy alone can save you. Name of the Lord is a
sovereign specific, a sheet anchor, an infallible panacea and a cure-all for
all diseases. There is an inscrutable Sakti in God's Name. All the divine
potencies are hidden in Lord's Name. It is a cream or quintessence of
Chyavanprash. Makaradhwaja, almonds, Vasanta-Kusumakar, Swarna
Sri Swami Sivananda's
Leaflet published for free distribution by one of the Divine Life Society's
Bhasma or gold oxide. It is
a imysterious ineffable Divine injection, '1910194'.
"This medicine of Nama
Japa can be taken to cure any disease and administered to all patients. Sit by
the side of the patient and repeat the Name of the Lord with sincere devotion
and faith, like Hari Om, Sri Ram Jeya Ram, Jeya Jeya Rama; Om Namah Sivaya or
sing Hare Rama Hare Rama, Rama Rama Hare Hare, Hare Krishna Hare Krishna,
Krishna Krishna Hare Hare. Pray for His mercy and grace. All maladies and
agonies will come to an end. Do this treatment of Nama Japa for at least two
hours in the morning and evening, you will find the miraculous effect within a
short time. The real doctor is only Lord Narayana.
"Lord Dhanvantri, the
physician of the three worlds, has declared thus-"Achyuta, Ananta,
Govinda, Namochcharana Bheshajath, Nasyanti Sakala Rogah, Satyam Satyam
Vadamyaham" meaning-"By the medicine of the repetition of Achyuta,
Ananta, Govinda, all diseases are cured; this is my definite and honest
declaration." In all treatment Lord Narayana is the real doctor. Even the
world's best doctors fail to cure a dying King. In many instances, where
patients ailing! from the worst type of diseases are cured miraculously. This
itself is a clear proof that there is the Divine Hand behind all cures. The
Divine Name will eradicate the disease of birth and death and bestow Moksha,
liberation and immortality.
"The son of a landlord
in Meerut was seriously ailing. Doctors pronounced the case to be absolutely
helpless. Bhaktas took the case in their hands. They did continuous Kirtan day
and night for seven days around the bed of the patient. The patient stood up
and began to sing God's Name on the seventh day. He recovered completely. Such
is the miraculous power of Nama Sankirtan."
At the end of Dwapara Yuga,
Sage Narada approached Lord Brahma and asked, "O Lord, how shall I,
roaming over the earth, be able to overcome the evil effects of Kali."
Lord Brahma replied:
Nirdhutah Kalir Bhavati."
Meaning: By the mere
uttering of the Name of Lord Narayana, the Primeval Purusha, the evil effects
of Kali are destroyed. And they say:
"Hare Rama Hare Rama
Rama Rama Hare Hare
Hare Krishna Hare Krishna
Krishna Krishna Hare Hare."
"Iti Shodasakam Namnam
Kali Kalmasha Nasanam
Natah Parataropayah Sarva
Meaning: "These sixteen
names are destructive of the evil effects of Kali. No better means than this
are to be seen in all the Vedas." -The Kalisantaranopanishad.
All listened. They were convinced
that the Divine Namopathy is the best of all the pathies. The Namopathist sang
various Kirtans and all followed him in chorus. All the doctors took a vow to
keep 'Divine Namopathy' as the chief item in their practice. The Namopathist
again continued his inspiring address. "Let these two sentences- "The
Real Doctor Is Only Lord Narayana' and 'There Is The Divine Hand Behind All
Cures'-be carved on the walls of all the hospitals. The letters should be in
full six inches height and should be filled with golden ink so that they should
dazzle, shine and reflect in the eyes of everyone who happens to look at it.
All the private practitioners should keep in their dispensaries a picture of
the Lord and such placards. Every "pathy' has got its own advantages and
disadvantages. Whichever 'pathy' we may follow if we want to disprove the unjust
accusations made against us, we must join together and systematically work as a
united organisation to keep up our reputation. To have such union and
systematic work perfect military discipline is absolutely necessary. For
acquiring discipline the military method of drill, parade and obedience to the
leader is the best one. Therefore all the doctors of our A.W.D. Federation must
henceforth undergo such training daily. "The Agenda Sheet was torn and
shown the waste-paper-basket. One of the items of the Agenda was that a
deputation should be sent to the Prime Minister. Now all the doctors
unanimously agreed to the new proposal that the deputation should be sent to
His Holiness Sri Swami Sivananda Saraswati Maharaj.
Beloved patients, we
realised the soundness of Sri Namopath's advice and have therefore started
regular parades. We have removed all the military words from our drill and made
it a cent per cent 'Doctors' Drill' with names and terms from the Materia
Medica and the B.P. Today's parade has been fixed to be held at the Central
Sadhana grounds, Bhajan Hall Mohalla, Sivananda Town. Now watch the Parade.
Doctors' Militarisation Board
Fall-in For Parade
T, B, G,
E, R, M, A, C, I, D
Three, Four, Five, Six, Seven, Eight, Nine, Ten.
Worm, Ring Worm..
Right, Left Right Timings
One Begin. (Position-Hands Near The Chest, Palms Closed.)
Forward Palms Facing Each Other, With A Jump And Legs Side Ways. B Position.
G Hands Up, Rest As At T.E. Position Hands Side Ways, Palms Facing The Ground
Rest As At T.M. Injection.
Eczema B (Asthma
The Hands Up And Standing On Toes Accompanied By Deep Breating. B The
Reversed Process Of T. Coming Back To Injection.
Synopsis of a Drama staged
under the direction of Sri Rampremji at Sivananda Ashram on the 7th June, 1953.
Madan, the son of Seth
Karori-mal (a millionnaire) and Manorama, the daughter of Haridas, a poor
devotee of the Lord, are worshipping Lord Krishna and Sri Radha in the temple
built by the Seth. The Seth's servant comes there in search of Madan and while
taking the boy back to his house, scolds Manorama and snatches away the idol of
Radha that she is worshipping. Later Sri Haridas and his wife worship the
Seth Karori-Mal visits the
temple and finds that the Lord had been worshipped with wild flowers. He grows
angry: "What! Who has put this two-penny garland of wild flowers around
the beautiful Jaipur-marble idol of Krishna which I have installed in this
two-lakh Mandir I have built?" His servant informs him that it was
The Sethji comes across a
hungry beggar on the way; but does not pay a copper. When the hungry man says:
"Sethji! God is not in the temple but in the heart of a compassionate
man," the Seth grows wild and rebukes the beggar. "You will have to
endure the consequences of your own past evil actions," preaches the Seth.
Haridas is a terrant of one
of Sethji's innumerable houses. Now the Sethji hits upon the best plan of
getting rid of Haridas. He demands immediate payment of areas of rent, etc.,
which had increased ten-fold in the Sethji's false accounts. Poor Haridas is
driven out of the house. Depending on God and His Merciful Grace, Haridas goes
into the forest with his wife and daughter.
The little girl's hunger
drives Haridas to try his hand at wood-cutting. The uplifted axe drops to the
ground, for Haridas sees Lord Krishna in the tree. He turns a cooly; but is
unable to earn anything. A merchant engages him to carry a heavy load; but
Haridas unable to carry it collapses on the road with the load and returns to
his jungle-abode severely bruised all over. Still Haridas and his wife believe
in and depend on God. The poor Manorama, unable to endure the pangs of hunger
In the Seth's house: Madan
is confined to bed with high fever and delirium in which he constantly pines
for Manorama and Radha-Krishna.
The Sethji gets some special
worship performed for the early recovery of Madan. He gets the advice and
treatment of a heart-specialist. In these two instances, he reveals his inborn
characteristic: to a miser money is more sacred than his own life. Madan
suddenly regains consciousness and tells his father: "Father, God is not
in the temples alone, but lives in the heart of the compassionate. He is not a
big man who has vast material wealth, but one who has a large
heart......Manorama......Radha-Krishna”. He expires. The death of his beloved
son turns the Sethji on the street as a half-lunatic carrying his son's corpse.
He meets a pious man who directs the Seth to Haridas living in a nearby forest.
The Seth arrives at Haridas'
forest-hut just when Haridas and his wife are wailing over the death of their
daughter. In a fit of despair, Haridas shouts: “Is it for this that I have been
worshipping the Lord? Are the words of the Lord in the Gita
Ananyaschintayanto Maam Ye
Janah Paryupasate, Tesham Nityabhiyuktanam Yogakshemam Vahamyaham. (I protect
that devotee who ever thinks of Me.) true? Is God Himself true?" He is
about to take up the idol of Krishna he is worshipping and smash it.
As that instant, the Lord
appears before him, blesses him and brings back to life Manorama and Madan. The
devotees are immersed in joy.
Four young aspirants
renounce the world at the some time. One man (Buddha Kumar) is a
saint-by-birth. The affluence in which he is born fails to bind him and in
Buddha-fashion he renounces the world and reaches the feet of the Satguru
(Swami Sevananda). Ramanathan meets a Free-Thinker who condemns the idea of
following a Guru and becomes his 'disciple'. Krishnaswamy who renounced the
world on account of failure, is lured by a Yogi-charlatan's promise of psychic
powers. Ram Gupta, luckily, becomes Sevananda's disciple. That is the story of
In Act Two we find a
situation in which Ramanathan, Krishnaswamy, Ram Gupta and Buddha Kumar each
reveals the essential differences in the characteristics of aspirants taking to
their diverse paths. Ramanathan's dry perverted philosophy, Krishnaswamy's
wayward ways of using psychic powers for personal gain, Ram Gupta's readiness
for service in accordance with his Guru's instructions, and Buddha Kumar's
divine ministration are noticed here. In the second scene, Ram Gupta is
'tested' and Guru's miraculous Grace saves him in time.
In the Third Act, we find
Ramanathan the Free-Thinker coming to Sevananda in a wretched condition.
Krishnaswamy the Siddhi-hunter, has gone off the track completely and
re-entered the Grihasthasrama. Ram Gupta clings to the feet of the Guru and is
saved. Buddha Kumar shines as a resplendent saint. Sevananda with his
characteristic love and compassion admits Ramanathan into his fold and accepts Krishnaswamy,
too, as his lay disciple. His valuable discourse to the four Sadhakas sums up
the leassons of the Play.
On the bank of the Ganga. In
the centre is a temple. A few cottages are seen in the background. The rest is
forest. Behind all these is a hill, the Himalayan range, with a number of
Three youngsters are coming
down the steps of the temple. Along with them is a Sadhu.
Sadhu: Your problmes have
been the problems that hundreds of the Sadhus here have faced and solved. Seek
the lotus feet of the Mahatmas here. You will surely find light and guidance.
Om Namo Narayanaya (Exit).
All the three fall at his feet.
S.S. Ananda: Om Om Om. Well,
my dear friends, what brought you here?
Ramanathan: Swamiji! We have
become disgusted with worldly life. We wish to enter the Path of Renunciation.
We are in search of a guide, a Guru.
S.S. Ananda: From your face,
I thought you are an intelligent man. But your speech betrays you are a
weakling. My dear friend, man is his own guide. The Infinite Consciousness
which is all-Intelligence is within your own heart. Enquire ceaselessly. Do not
run after Gurus. Do not enslave yourself to anyone. Be independent. Fly to the
region of Immortality on the two wings of pure reason and powerful will.
Ramanathan: Swamiji, I am
highly inspired by your teaching. I shall be your follower. I shall serve you
and become your disciple. (Looks at the other two companions. They shake their
heads in dissent)
S.S. Ananda: Well resolved.
I will lead you to the other shore of the ocean of phenomenal existence. Fear
not. (Hands his Kamandalu to Ramanathan to carry.) (Exit with Ramanathan).
Wonderful! He who asks you not to become the disciple of anybody wants you
should become his disciple!!
Krishnaswamy: I am not
also convinced by him.
R.G.: There may
be a million and one circumstances when we are perplexed as to our duty. If our
own intelligence is to be taken as our guide, Arjuna would have run away from
the battle-field and Mahabharata would have been a different story
altogether. Oh! Look at this
wonderful Tapasvi. He is surely a great Yogi.
Siddhi Prakash Paramahamsa—
Sadhakas fall at his feet
Sakti! Om Sakti! Friends, I have already understood your purpose. I see your
mind as I see this temple. I see the thought-waves that rise in your mind as I see
the flowing waters of the Ganga. Come with me. I will make you a great Yogi. I
will, by a mere touch, give you Samadhi. A few days' practice of the Kriyas I
will teach you, will enable you to acquire great Siddhis.
Krishn.: I am
speechless before your divine majesty. Is it true, even as you say? Can I, too,
become a Yogi?
Y.S.P.: Ah! What
doubt is there? Om Sakti. I have taught this Yoga to great Maharajas and
Zamindars. Many high officials of the Government are my disciples. Come, tarry
not. Time is precious.
Ram): Come, let us go.
R.G.: I wish to spend a
little time alone on the banks of mother Ganga.
Y.S.P.: Well, it
is all right. My young friend, let him sit on the banks of the Ganga for a
little while and join us later. (To Ram). You will see a big bungalow further
on. That is mine. I will instruct the Darwan to allow you whenever you come,
(Exit with Krishnaswamy).
himself): No. No. Siddhis are after all petty gains of a different order. If I
wanted bungalows and servants, I need not have renounced the world at all. I
could have been a prosperous doctor with a roaring practice, motor cars and
servants. No. There is no point in running after Yogic practices to get these.
Nor to acquire healing powers. Yogic healing may be spectacular and impressive.
But greater miracles are wrought by surgery. Then, why renounce the world? I
can as well go to America and learn brain surgery, plastic surgery and so on.
No. My aim in renouncing the world is to get that wisdom which the Upanishads
and the great scriptures speak of.
Sevananda with Buddha Kumar
Ram Gupta sitting on the Ganga bank with his luggage): Om Namo Narayanaya!
Beloved Atma-Swarup! It is getting late. You seem to be a new-comer to this
place. It will be cold out here. You have probably not taken your food, too.
Kindly bless me with a chance to serve you. You can spend the night in yonder
Kutir. I will share what I have with you.
up, amazed) (thinks) Oh, what a dazzling personality. And yet what humility! In
spite of myself, my heart yearns to touch his feet. (Falls at the feet of
Sevananda): Gurudev, accept me as your disciple. I know you are divinity
(Prostrating to Ram): Brother, I am nothing but a humble instrument of the
Lord. I am your humble servant, the servant of all humanity. It looks as though
you have renounced the world and have come here to tread the path of
Renunciation. Come. I shall serve you nicely. You can have the Satsanga of
Mahatmas. You can quickly evolve through Satsanga, meditation, Sankirtan and
Japa. Buddha Kumar! Take his bedding. I shall myself carry his suitcase. Come,
let us go. (To Ram). See this young man. He has also renounced the world. He is
the son of a big Zamindar. He is highly educated. He is full of divine
qualities. He is a jewel. So are you. God will take care of you and lead you to
His Lotus Feet.
path in a jungle.
An aged man and his wife are
Old Man: (Panting
for breath) I can't walk any more. I feel giddy. (Falls down).
aloud) Oh God! What shall I do now? Where shall I go? Oh Lord, please help me.
Save me..... Ah, there I see a building. I shall run there. Perhaps I may get
some medical help. (Throws the things she was carrying and runs). (Exit).
Ramanathan: What is
this? (The old man moans: Water, water!) Why should such an old man undertake
this pilgrimage at all? What is there in a pilgrimage? All imagination only.
(Old man: Water, water please!) Old Man! Each man is his own guide. Every one
is independent. Who are you to ask me to give you water? I am not your servant.
(The old man moans and swoons.) Each one suffers his own Karma. Pain and
pleasure are illusory terms. Phuh! Look at this deluded wretch. He lacks the
will and discrimination that I possess. If he had, he will not suffer at all.
What need has this old man for money? He may die at any moment. I have the
need. (Takes the money-bag) One Self dwells in all. I am he. A thing is best
placed where it is needed most. Well, good luck to you, old man! Even if you
die here, your soul will enjoy comfort at the thought that the money is in the
service of one of the greatest free-thinkers of the age.
Lady with a Doctor
Doctor: (Feeling the pulse
of the old man) Well, it is only diabetic coma. I will give him an injection.
It will revive him after half an hour. My fees are Rs. 5 for the injection and
Rs. 10 for visiting a patient at his place. Should I administer the injection?
yes, doctor please do.
Doctor: Where is
(Searching the man's pocket) What has happened?
What! The money is also
lost!! (Wails aloud)
Doctor: So, you
have no money? (Rises to go).
Lady: Doctor, please doctor,
give the injection. I have some money with me. (Takes out Rs. 15 and hands it
over to him. The doctor administers the injection.)
Doctor: He will
be all right in half an hour. If he does not revive, please come to me again. I
shall prescribe some medicine.
Krishm.: Why are
you weeping, sister? What has happened to this man?
Lady: He is
unconscious. Doctor has given an injection. I don't know what to do. I come
from Chettinad in South India. (wails).
around, takes a good look at the lady)
H’m. Fear not. I have great
Yogic powers. I can cure anything and anybody. I will revive your husband in a
minute. (Blows a powder on the lady's face. She falls down unconscious.) (To
himself) If I revive the old man the lady may say the doctor's injection cured
him. This man may die in all probablity; the lady will become a widow and will
have to remove her ornaments. I can help her by relieving her of them now
itself. (Removes all the ornaments) Let me go. The Mantra will have its effect
for another ten minutes. Before that I can go back to my Kutir safe. (Exit).
Lady: (Recovers herself)
What has robbed me of the jewels! Oh cruel fate! Why are you torturing us like
this? Hey Bhagawan! Why are you so cruel? Where is that Sadhu? Ah, I understand
now. He must have been a black-magician. Robber. Thief.
Ram Gupta: Mother,
what has happened to you? Are you ill? What service can I render to you?
husband is ill. A devil in Yogi's garb came and promised to revive him; but he
blew some powder on my face and I lay unconscious. Now I find I have been
robbed of my ornaments. I have lost my money. I have lost my ornaments. And I
am about to lose my husband, too. The doctor living in that house gave an
injection and said that if he did not revive in half an hour I should go to him
for some other medicine. He will not give anything without money. And I have
nothing at all. Oh Lord! Who will save me in this great calamity!
console yourself. God will surely come to your rescue. He is all-merciful. Poor
doctor, what a great opportunity of serving the living Narayana you have lost.
(Gently shampoos the feet of the old man) Oh, Buddha Kumar Maharaj! Please
come. You are truly a God-sent messenger of hope and joy.
B.K.: Ah! What
is this? Give me a little water from my Kamandalu. Rub his feet vigorously.
(Sits down and chants the Mahamrityunjaya Mantra: Om trayambhakam yajamahe
sugandhim pushti vardhanam; urvarukamiva badhananmrityormukshiya mamritat)
Mother, you too please repeat this great Mantra, the giver of life and health.
(Strokes the forehead of the old man, singing:
Guru Maharaj Guru Jai Jai
Para Brahma Satguru Jai Jai
Guru Maharaj Guru Jai Jai
Sevananda Satguru Jai Jai
Mother, by Gurudev's Grace
your husband would be well. Dry your tears. Meditate upon the Lord. Brother
Ram! While you shampoo his feet, always remember what Gurudev has instructed us
to do: feel you are shampooing the feet of the Lord. Invoke Gurudev's blessings
and healing power. There is nothing that Guru-Kripa cannot achieve. Guru-Kripa
will flow through you as a mighty force for the welfare of the entire mankind.
The old man
wakes up. The two Sadhus exclaim: Satguru
The lady weeps out of sheer joy.
You are all right now, by Gurudev's Grace. Kindly come to our Ashram and stay
there for some days in our Hospital. We shall serve you nicely. When you are
completely all right, you can proceed on your pilgrimage.
(Prostrates to Buddha Kumar) You are truly our saviour! We have been robbed of
all our money. I have been robbed of my ornaments. We have been turned paupers
in a minute. My husband has been saved by your miraculous power. You are truly
mercy-incarnate. For, in this great calamity of ours, you alone have come to
our help and rescue. I shall wire home and get money......
B.K.: You need not bother,
mother. By God's Grace, we your Sevaks have got enough. You can have whatever
you want. One Self dwells in all; your grief is our grief. We are all children
of one God. We shall joyously share whatever we have, with you. That is what our
Gurudev, Sri Swami Sevanandaji Maharaj has taught us to do. If we by our
conduct today have proved ourselves worthy of his discipleship, we are truly
Old man and Lady: Maharaj!
Will you take us to the lotus feet of the great Guru?
B.K.: Surely, yes. Come. (Exit),
bathing Ghat on the bank of the Ganga.
is seen talking with his father and a young girl.
Father: What is the earthly
use of wasting life like this! You were leading a princely life. God had
granted much wealth to you and a very good position in society. Was it all only
to be thrown away? Are you not really flouting the will of God, while
professing to adore Him? Think over all these. Premalata says she will marry
you and none else. So long she has waited for you. Do you think it is proper to
break the girl's heart? Is it Ahimsa? Your mother is bed-ridden. She may pass
away at any moment. Is it not your duty to fulful her last wish to wed
Premalata and settle down to normal life? Come with me. Let us go.
give me some time to think. Leave me alone for a little while. I am puzzled.
right. I know you are an intelligent boy and you surely take wise counsel. Very
well, I shall go to the bazaar and return in a brief while. In the meantime,
make up your mind to start today. (Father gets up to go. Premalata looks back,
hesitates, smiles at Ram and goes with father.) (Exit).
R.G.: (To himself) I thought
they wanted me to show them around the town. The real intention seems to be to
take me away. What should I do now? Father's arguments seem to be sound. My
mind, too, says that I should marry Premalata. She is such a sweet girl.
Spiritual path is so full of ups and downs that, but for Gurudev I would have
gone astray thousand times. Truly is it said that a Guru is God-incarnate. How
miraculously he protects us everytime we are about to fall into the fathomless
ditch of temptations. How mercifully does he bear with our faults and patiently
impart wisdom to us! Oh! Gurudev, what shall I do now? If you had been near me,
I would have not thought over it at all. I would have just referred the matter
to you and obeyed your command implicitly without ever questioning it. This
great problem has cropped up unfortunately when I am not near you. What shall I
do? (Sits musing)
B.K.: Om Namo
Narayanaya, Ramji! Have they gone away? Have you shown them round? Shall we go
back to the Ashram?
R.G.: Om Namo
Narayanaya, Swamiji! You are a Godsend, brother. I need your counsel. Father
wants to take me back to our home and to marry Premalata, the girl who has come
B.K.: Ha ha!
Gurudev! You are truly omniscient. You are truly all-compassionate. Ram! Now I
understand why Gurudev sent me to the town on the flimsy pretext of purchasing
a towel. And, he asked me to meet you and bring you back. Truly he is our
saviour. Brother, our only duty is to realise God in this very birth. The
wealth of the world and the highest position in society are nothing compared to
Self-realisation. Seek God first. Then you will know the why and wherefore of
everything. Then you will understand the nature of mundane objects, the utility
of wealth, the use of social status, and our true relationship with people
here. Renouncing wealth and social status is not renouncing divine grace. You
keep yourself aloof in order that you must first realise the God within you,
with the help of the pure intellect, Buddhi, that God has given you, of the
discrimination that God has endowed you with first and foremost, even before
granting you wealth and position. He who is deaf to the voice of the inner
conscience, to the promptings of his Buddhi, which is God's greatest gift to
man, and who wallows in the mire of wealth and position, forgetting God,
forgetting the Goal of life, is surely a deluded man like one who enters a
beautiful hall of mirros at night, but throws away the light he has and so
knocks against the mirrors and breaks his head on them......But, why am I
saying all this? Come let us go.
at Buddha Kumar's feet) Brother, you have answered all my doubts. You have come
to my rescue, at the most appropriate moment. They have gone to the bazaar to
give me time to make up my mind to return. Come, let us go away before they
B.K.: It is
all Gurudev's mysterious grace. It saves us from perils. It rescues us from the
clutches of evil. It guides us along. Glory, glory to Gurudev. (Goes singing: )
prostrations to Guru.
Guru is Brahman, Guru is
Siva, Guru is Vishnu.
Guru is father, Guru is
mother, Guru is real friend.
Serve him with all Bhava,
wet with Bhakti.
He will teach you Brahma
Vidya, show the divine path
Service of Guru is a great
Worship the Brahmavidya
Gurus on Guru Purnima day.
Narayana, Brahma, Vasishta,
Vyasa, Suka, Gaudapada,
They will bless you, they
will teach you, they will protect you.
Guru's grace is necessary
Have devotion to Guru as
much as you have to the Lord
Then only the truths will be
revealed unto thee.
Do not expect a miracle from
him to enter into Samadhi.
You will have to yourself do
He will inspire, remove
pitfalls, and all snares.
En Do not find any fault in
your own Guru.
If you find fault, this will
retard spiritual progress.
Worship him, deify him,
Relation between Guru and
disciple is very, very sacred.
Do not break this till the
end of your life.
Your father gives only this
But Guru helps you to cross
this ocean of Samsara.
He entirely changes your
His instructions serve as
He helps you to drink the
nectar of immortality.
You cannot repay his debt in
millions of births.
Stick to one Guru steadily
with faith and devotion.
This is the best way to
reach the goal quickly and safely.
A hermitage on the bank of
the Ganga. In a room overlooking the Ganga, Sri Swami Sevananda is seated
writing letters. Ram Gupta and Buddha Kumar are typing.
Seva: When is
your friend Krishnaswamy coming?
Swamiji. In fact, he may be here any moment.
Seva: Is he
coming with his wife, too?
B.K.: Oh, he is
married? I thought he was great Yogi. When I met him here last time he was
exhibiting wonderful Siddhis of thought-reading, clairvoyance and giving
instantaneous Samadhi to others.
yes. That led him into a trap. And he got married.
Seva: His Guru also is
married! One should be careful in choosing one's Guru. But, if you have real
Shraddha, if you have real aspiration for Self-realisation, God will Himself
lead you to the proper Guru.
Swamiji. Krishnaswamy renounced the world because of some mishaps and failures.
The Yogi tempted him with spiritual powers. He fell an easy prey.
Seva: That is
it. He got what he wanted. Perhaps, he is happy now because he has now got what
he had previously failed to get. But such a condition will not satisfy a real
Viveki-purusha. A Sadhaka full of Viveka will know that Siddhis and Riddhis are
mere tinsels before the great treasure of Atma-Jnana. This constant Vichara and
yearning for Moksha will itself save him from charlatans.
comes Krishnaswamy. Oho! He is bringing Ramanathan also with him.
Krishnaswamy and Ramanathan
Seva.: Om Namo
Narayanaya, welcome. Are you all right?
Swamiji, by your Grace and Ashirvad. My wife wanted to come, too, but she was
detained because of a sprained ankle.
Sevananda hands him some
autographed books on Sankirtan.
I have for a long time followed the Yoga technique taught by my Yogi-Guru. But
I have found that beyond giving a few psychic powers, it is useless. It does
not give real peace and joy which one is after. Then I happened to come across
one of your disciples who conducted a Satsanga at my place and sang some of the
Kirtans taught by you. In that Kirtan I enjoyed the peace and that happiness
that I could not get during years of my previous Yoga-practice.
name is a fountain of peace and joy. Let us sing:
Hare Rama Hare Rama Rama
Rama Hare Hare; Hare Krishna Hare Krishna Krishna Krishna Hare Hare.
Ramanath.: I am
overwhelmed with joy. Swamiji, you radiate such bliss that I feel that I am in
the presence of God-incarnate. (Sobs in excessive emotion.)
He was a free-thinker-follower of Swami Swathasiddhananda. He has had quite a
lot of unhappy experiences recently.
Ramanath.: I have
been ruined, ruined by that villain. No. No. I will never again even look at
him. Swamiji, we three renounced the world on the same day. Ram Gupta is quite
happy in your holy company. I see it on his face. I am in a wretched condition.
Though it was all very rosy in the beginning, it led me constantly astray. The
Free-Thinker Guru went his own free way. I was left in the lurch. Puffed up
with the pride of superficial knowledge, deluded by a false idea of
independence, I committed many crimes, fell into evil ways and I have endured
many consequent hardships and tortures. I have now been thoroughly chastened. I
fall at thy feet. Accept me as your humble disciple. Allow me to serve you.
Guide me. Lead me. Save me.
Ramanath! You are today a living proof of the need for a Guru. Scriptures say:
Acharyavan purusho veda (the man who has a Guru knows the reality). They
further command: Acharya Devo Bhava (May the Preceptor be thy God), and
declare: Yasya deve para bhaktir yatha deve tatha gurau tasyaite kathitha
hyarthah prakasante mahatmanah. (He who has great devotion to the Lord and has
greater devotion to his preceptor, to him will the truths of the Upanishads be
revealed.) And, the scriptures are not false. What has anybody learnt except through
For learning even the simple
art of cooking, you need a teacher. Can you learn mathamatics or physics
without the help of an instructor? Is it possible for you to become proficient
in botany or natural science without a teacher? No. If you require a teacher to
instruct you in these petty sciences, how much more so is a preceptor necessary
to teach you the Science of sciences, Brahma-Vidya or the Science of the Self?
What a great foolishness it is to talk about independent free-thinking in this
field of Atma-Vidya?
People vainly quote the
instances of some great sages and Maharishis who attained Self-realisation
without resorting to a Guru. But, if you have fully understood the theory of
transmigration, you will not argue that way. They are great ones who have
served their Guru in countless previous births, who have attained a high stage
of evolution and have taken birth here now just to put their foot on the
highest rung in the spiritual ladder. If you try to imitate them, you will only
fall into great error.
Spiritual Path is rugged and
full of pitfalls and by-lanes. At times you have to walk blind-folded on a
moonless night in a dense forest to an unknown destination! How can you walk
such a path without the aid of someone
Nor can a blind man lead you
across the forest! Beware of charlatans. The Guru's conduct must be exemplary.
He must be a man of perfect renunciation and great wisdom. Only he can guide
you to the Goal.
But you need not waste your
time searching for such a Guru. When you are in the elementary school, even a
matriculate can teach you. When you enter the College, then M.A.s and Ph.D.s
will be your professors. But, just as the student in elementary school aspires
to become an M.A.,
Ph.D., you, too, should
constantly hold the lofty ideal of Self-realisation before you. Then, the
Almighty Lord who dwells in your own heart will guide you to the feet of the
proper Guru at the appropriate time.
Nor is this all! You should
be an ideal disciple to an ideal Guru. Then only will the divine electric
circuit be complete. Then only the divine current of Atma-Jnana flow freely.
Look at Buddha Kumar. I have never come across such a young man of great
wisdom. He is a first-class aspirant. No temptations can ever assail him. He is
ever-ready to serve. He is always intent on reaching the Goal. He is ever calm,
peaceful, joyous, and serene. He is regular in his Sadhana. He sees God in all
beings. He serves lepers and dogs. He is a friend of birds and beasts. He is a
man of intuitive wisdom, a great saint even at such a young age. He is a
first-class aspirant. He is a born saint like Suka Maharshi. I am to initiate
him into Sannyasa on the Guru Purnima day with the holy name Chidananda. Rare
are aspirants of his type.
what about people like us Swamiji?
Seva.: If you
are not already endowed with such great spiritual Samskaras, you should try to
gather them now. Have the ideal before you.
You should devoutly approach
a-Guru and serve him with faith and devotion. Tad viddhi pranipatena
pariprasnena sevaya; Upadekshyanti te jnanam jnaninah tattvadarshinah says Lord
Krishna. It means "Approach the great saints, the Knowers of Truth, serve
them, prostrate before them and enquire of them and they will impart Atma-Jnana
to you" Atma-Jnana is not an easy affair. It is not a commodity that you
can purchase in the market. It is inner culture that has to be effected after
protracted Sadhana and service, by acquiring the Grace of the Guru and God.
Obey the Guru implicitly.
His word should be law to you. Gradually, cultivate the divine vision and see
God in the Guru. Attain spiritual communion with him. Surrender to him totally,
unreservedly and unconditionally. Then, his grace will flow into you and
divinise you. You will rapidly grow in spirituality. You will be quietly
transformed into a divinity. In due course, you will attain Atma-Jnana. The
Guru himself takes over your responsibility. He will remove the obstacles on
your path. He will save you from temptations. He will lead you by the hand till
you reach the goal. That is the path chosen by Ram Gupta. Ramanath! You have
seen the world. You have realised the hollowness of the worldly pleasures and
position. You have understood that even the most brilliant intellect is only a
chain that binds you to the Samsara, all the more because it creates vanity and
egoism in you and leads you easily astray. Now take the path of Divine Life. Do
real regular Sadhana. Have the ideal always before you: 'I must realise God in
this very birth'. You, too, shall reach the goal! May God bless you all with
health, long life, peace, prosperity and Kaivalya Moksha!
Guru Guru Japna; Aur Sab
Guru Maharaj, Guru Maharaj,
Guru Maharaj Pahi Mam
Para Brahma Sat-Guru
Maharaj, Sat-Guru Maharaj
Hare Rama Hare Rama Rama
Rama Hare Hare
Hare Krishna Hare Krishna
Krishna Krishna Hare Hare.
Satguru Natha, Sri Guru
Om Guru Natha, Jai Guru
Rama Gurunatha, Krishna
Datta Gurunatha, Dattatreya
Om trayambhakam yajamahe
Om sarvesham swasti bhavatu,
sarvesham shantir bhavatu
Sarvesham purnam bhavatu,
sarvesham mangalam bhavatu
Sarve bhavantu sukhinah
Sarve santhu niramayah
Sarve bhadrani pasyantu
Maa kaschit duhkha bhag
Asato ma sat gamaya
Tamaso ma jyotir gamaya
Mrityor ma amritam gamaya
Om purnamadah purnamidam
purnat purnamudachyate Purnasya purnamadaya purnamevavasishyate
Om Shanti! Shanti!
DRUM AND NEW PALACE
The very nature of the Lord
is auspiciousness and all propitiousness. He is quickly moved by sincere
heartfelt prayer and grants the desired boon to the earnest devotee. But in His
aspect as Lord Siva, the Divine consort of Goddess Parvati, His propitious
nature transcends all bounds. Siva's nature is so very simple and extremely
guileless that He readily and instantly grants any request by a devotee. He
never thinks of the consequence but accedes to any request forthwith. Listen to
what happened at Kailas once.
All the Devas and their
celestial hosts used to gather every day at Mount Kailas and listen reverently
to the great Divine mysteries expounded by Lord Siva to Devi. Now, Siva, the
Master of Yogas, dwelt there upon the majestic king of snow-peaks in the open
utterly unaffected by wind or weather. The Devatas, accompanied as they were by
their richly dressed spouses, all delicate Deva-kanyakas and Apsaras, had many
an uncomfortable moment and bitter experience in the freezing icy winds and
frequent chilling snowfalls. At last, after one terribly trying day they made
bold to request Siva to make some arrangement to shelter them from inclemencies
of the “Kailas region brand” of weather. Siva was too self-absorbed to make out
their need. They went to Parvati, the mother, with their tale of woe. Parvati,
advocated their plea for a building before Siva.
his head): "My dear Parvati! We are essentially Viraktas. Why do you want
to burden me with a building? You know I can't keep anything for myself.
Everything goes off from my possession. I am no good at maintaining property.
Even you yourself were once in dire danger of being lost to me for ever. Only
the blessed Narada saved me by his brilliant idea of creating Mandodari.”
(Prostrating): "See all others have got gorgeous mansions. Vaikunta and
Brahmaloka are indeed the pride of the celestial regions. Only we are living
thus in wilderness. Do have an ordinary flat-roofed shed at least."
dear, shed or sky-scraper, it won't stay with me. Some one will knock it away
surely. Have you forgotten past experience? We built the most beautiful Lanka
for our stay and that crafty Brahmin Ravana tricked me into presenting it away
to him. He officiated as the priest in our moving-in ceremony and in the end
when the question of his fees cropped up he wanted it in kind instead of in
cash. When I assented the rogue at once named Lanka as the fee. And you know
how we both had to move out of the blessed city the very next moment after the
moving-in ceremony. We moved out before we moved in."
Parvati: But the
poor Devas are getting chill and wet.
Siva: Let them
get chill and wet. They'll soon get used to it.
Parvati: O but their
delicate wives and children can't bear it.
Siva: Ask them
to leave their wives and children at home. This is not a Dussera or Holi fair
to get children and chatting women.
them they can't come. They don't like to be parted.
Siva: Let them
not come. Then you will at least listen to me more attentively and be less
absent-minded. Some portions of the Siva-Samhita had to be repeated
half-a-dozen times to you.
Parvati: My Lord!
But the poor Devas like your discourses so very much. They are dying to hear
it. Please don't say No. Do put up some sort of an auditorium.
Siva then said "All
right I will do something about it."
Once Siva had consented to
the idea of a structure upon Kailas. Parvati Devi at once grasped at the
opportunity. She wanted to make the best of it. She was the all-compassionate
Mother and She desired to get the maximum for Her children. So she said, “Do
make it a regular Palace.
Siva scratched His matted
head with the tip of His trident and said, “All right, my dear, have what you
want," He had known that this was coming. Within himself he just said,
“All right, my dear, lose what you want."
The next day when the Devas
gathered for the Satsanga they gasped in utter amazement. Where the day
previous had been bare snow now stood the most gorgeous palace they had ever
seen. The entire audience-hall was cystal, decorated with gems and roofed with
pure gold. The Devas moved from pillar to pillar and from room to room admiring
the wonderful workmanship. But the celestial priest and astrologer, Brihaspati,
alone seemed dissatisfied and regretfully remarked, "What is the good? The
construction was not done in good Muhurta. It is inauspicious. The planet
Saturn is not favourable to it. Through his influence the palace is destined to
destruction by fire." This information greatly upset Mother Parvati. But
in the general rejoicing the others did not pay much attention to it.
In the evening, after the
Devas had departed Siva and Parvati sat silent. Parvati said, "My Lord,
Brihaspati has throughly upset me now. How can it be! This accident must not
told you not to start all these new schemes of palace, etc. We are suited to
Kevala-Kailas. You should have remained content. - 3 Parvați: “It is not the
loss I am worrying about. There is another point in this. That is troubling me
Siva (doubtfully): What is
it, this other point?
"Don't you see? Saturn is your own disciple. You have created this palace.
If your own disciple is to burn it away and you sit watching helplessly, just
think what people will say. Will it not reflect upon you?
Siva (thoughtfully nodding
His head): Yes, I never thought of that.
Parvati: Now you
know. You have to do something about it. Why not pay a visit to Sani (Saturn)
and ascertain things from him first-hand? If he is going to commit arson surely
be will know it himself. Try to make him give up his intention.
Siva: But how
can ordained things be cancelled? You can't upset law like that. Sani may not
comply with my request. I can't bribe him. I can't also threaten him; for he is
only carrying out his duty.
Parvati: Well, if
he insists upon setting fire then we won't give him a chance. We will ourselves
burn it up. Then at least we can plainly say that we simple did it with our own
free-will. This would be better than facing the shame of having our palace
burnt by that limping imp (Sani has a limping gait).
Siva: Do as you
please. (To himself: "There! Have your own way in the whole matter; from
start to finish”).
Parvati: But look
here. Your disciple is not a fool. He is shrewd. As soon as he knows that we
know this, he won't lose a moment. He may immediately do some mischief. So if
he refuses to cancel his burning programme you must at once give me some sort
of signal. I will be ready with fire here. At once I will myself light the
whole thing up before he can do anything.
signal shall I give you?
Parvati (after a
moment's thought): Sound your drum. If he says 'No' then at once sound the
drum. I will set fire to this palace here. If no drum is sounded I will allow
it to remain unburnt.
Siva agreed to this
arrangement and started to the abode of Sani, the deity of the planet Saturn.
Arriving there, He was received by his disciple with the utmost reverence and
devotion that was very reassuring to Siva.
Siva said, “O Sani, the wise
Brihaspati says you are not in favour of my new palace and that it will be
burnt through your influence."
Sani was aghast. He vehemently
protested saying, “My adorable Lord! This is impossible. How can I ever dream
of doing such a thing! You are my most revered preceptor and Master. I am but
your slave. I am here to obey your every command."
Siva: Then you
won't touch the new palace?
I won't, my Lord. I promise you.
pleased): O beloved Sani, I am greatly
pleased at your devotion and
goodness. Ask me any boon you like, I will grant it.
Now Sani had heard much of
the wonderful, surprising grandeur of Lord Siva's Divine Dance or the
Tandava-Nritya. Since a long time he had a great desire to see it. Therefore he
humbly requested the Lord with folded hands, "Lord, pray show me once Thy
renowned Tandava dance."
Siva was in a very pleasant
frame of mine. He was greatly pleased at the success of His mission. Therefore,
he readily acquiesced with Sani's humble request and started His graceful
dance. As he went on dancing Sani was in ecstasy. He and all the beholders
applauded rapturously. Siva was inspired. He was in a fine mood. In
accompaniment to the rhythmic movements of the limbs, through force of habit,
the hand that held the drum shook beautifully. In the elation of the moment He
forgot himself completely. The drum-hand shook and the drum sounded majestically.
It tattoed and rumbled as the dance proceded and sounded the most ecstatic
"thum thumm, Damda-dumm-dumm-dadum dum" when the Tandava ended in a
climax. Siva was pleased, Sani was pleased and everyone was immensely pleased.
Siva proceded to return to Kailas.
T As he neared Kailas, He
was puzzled to see streams of freshly melted snow flowing down in His
direction. The air also seemed to smell of smoke. And finally, he began to
perspire uncomfortably under His tiger-skin. When he actually reached the top,
the sight he saw made him stop suddenly. The whole palace was fully ablaze. A
major portion was already ashes. In those portions that were still standing
Parvati was vigorously kindling the fire to complete the work. She evidently
did not even want a bit to remain unburnt for Sani to meddle with. The simple
Siva utterly failed to understand the meaning of all this. Here He was,
returned after successfully settling matters with Sani and thus saving the
palace from its unlucky fate. And now here was the wretched palace fast
becoming ashes and charcoal before His very eyes. He shouted and made signs to
Parvati to come and explain things to him. Parvati came. Siva asked, “What is
Parvati: Well, I
hope I have out-witted him now?
Sani, of course.
Siva: What do
else? You gave the signal. I heard it and at once carried out our plan.
Siva: What did
you hear? What signal? (Parvati imitates the Damaru shake). O bless my heart!
that drum sound. It was not a signal at all. Sani promised to leave the palace
unharmed. I was pleased and asked him to name a boon. He desired to witnes
Tandava dance. I danced and when I danced I just sounded the drum in sheer joy.
That is all.
Parvati was too stunned to
utter a single word even. Siva consoled her saying, "You see, I told you
before. We are not meant for palace and mansions. And I can't refuse a request.
The youngster asked me to dance. Therefore I danced and you burnt the palace
with your own hand. Never mind. We will continue to live here itself on the
open snow and I will still continue to grant ready boons to anyone that pleases
me even a little bit. I can refuse no request."
Such is the all compassinate
and propitious nature of Lord Siva. Even a little prayer to him, a single Bilva
leaf offered with a little water, pleases Him immensely. You will get a millionfold
return in the form of His grace. Pray to Bhola Sambhu, Siva, the simple. He
will make you Immortal.
May Lord Siva bless you and
make your life fruitful! May you enjoy the bliss of the Immortal!!
This is a short play which
imparts a deep philosophical lesson. It depicts the life of man upon the earth,
and warns him to make proper use of life, to prepare himself for the life
hereafter and to be ready to meet Death, when he comes.
Once upon a time, there was
no death amongst men. Later on, when man became mortal, he extracted a promise
from Yama that four letters were to be sent to him as advance warning of the
approach of death. The God of Death agrees.
The play describes how he
sends the promised letters one after another, but man in his blindness and
ignorance fails to recognise them and remains heedless. At last the fatal hour
arrives and Death himself comes to take him. Too late, the man realises, how
truly Lord Yama kept his promise. There is no time to make amends now and thus
life ends with his duty still undone.
(For many ages after
creation mankind was gifted with immortality. He was also endowed with divine
qualities. But gradually, with the diminishing of the Divine element in him,
man became a mortal being, latter on. When the assembly of God met in the
celestial region, there was deep discussion on the subject of the actions of
man and the law of recurring birth and death came to be imposed upon mankind.
From then on man began to be subjected to Death. The portfolio of Death was
interested to Lord Yama, who have been made Minister of Death. But in course of
time, feeling that man himself was in the best position to know all about the
action of his fellow-beings, it was decided to select one amongst themselves to
occupy this post. From then onward, a highly righteous man, with a highly
meritorious record of virtuous actions came to be appointed as Lord of Death.)
(Two men are taking walk;
one an inhabitant of this world and the other a resident of Yama Loka).
Man: Hello old boy, you seem
to be very well-off these days. It's quite long time, since of last had a
squint at your blessed face. Perhaps you are coming along from Benares at the
Yama: Well met, well met.
You are the very person I was really eager to meet just now. Indeed I am not
coming from Benares or anywhere else from the earth for the matter of that, but
actually I'm hailing from Yama Loka.
Man: O enough, enough. Stop
kidding me. Go and first change face before uttering such bare-face lies.
Yama: Look here old man, if
you can't believe my words, just touch my body and see for yourself. You will
find I've no gross physical body at all. I only appear to have a form. Due to
my meritorious action, as a man, I've now been endowed with a subtle body, in
which to enjoy the fruits of my good action. I have been ordered to take man in
twin at the proper time to the celestial Chitragupta in order to reckon up
their respective actions and their Karmic dues.
Man: You mean you tell me
your's is now the duty of cutting of man's life on earth and taking him away
into the region of death. How came you to hold this post?
Yama: Oh well, I shall
certainly tell you. When celestials met in assembly some time ago, the Law of
Death was passed and it came to be imposed upon mankind. In this connection I
was appointed to the office.
Man: Gosh, you mean to tell
me that you are appointed to execute the task of dealing death? So your's is
now the mission of attacking man and depriving him of his birthright of
immortality. But let me tell you this is most unfair. It is an example of the monstrous
injustice done to man by these Devas. Everyone knows very well that since
creation man has been immortal. But evidently the Devatas are too jealous to
tolerate this and have thus dealt a death-blow to this privilege enjoyment by
man. We know very well, we are human beings and we have in us the power, even
to wrest victory from the Gods in combat. Now they are in a position of
authority. Therefore man cannot interfere with their doings. Come now, whatever
that be, you are anyway my good old friend. Therefore I beg this favour of you
that if I am to die, you will please intimate me before hand of proper time,
when my end is to come. By much information I shall at least be enabled to make
proper provision for my family before departure.
Yama: O sure, this is a
simple matter. I shall certainly inform you before hand, when you are to meet
your end. But immediately you get by message, please set about making necessary
arrangements for your dependants and look forward to my death-warrant, that I
shall personally deliver to you.
Man: Oh! Law of Death!
Indeed it was best, if we had not accepted this Law at all. But we did not
seriously oppose it, for we were confident that we could easily overcome
everything, including even Death. But now the state of affairs have taken such
turn that we don't know, whose turn will come, when and where every one is to
be snatched away. All our powers have failed in trying to deal with this
problem. No scientific instrument has ever been able to give this knowledge. Our
sages and seers, no doubt and its hidden ways, but unfortunately very few of us
tried seriously to make an attempt to understand their precious revelation.
What's to be done now? We are now caught in a situation, which has no escape.
But any way, I'm lucky, Yama is my friend. He will certainly send me advance
information, through his promised messages. When I receive his letters, I will
certainly arrange my affairs and fix up all things. One has to croak and this
is certain. To live on for ever is now a thing of the past.
(Time: early morning. The
man is seated before his mirror and carefully engaged in combing his hairs. A
few strands of silver white hairs are discovered in the comb. Man is startled
to see this and falls a musing. Enter a friend).
Friend: Hello, hello, where
are you wandering off in beauty's fanciful realm? Gosh, every day a newer and
newer style seem to adore your head.
Man: (Offering a chair to
his friend) My dear fellow, why are you making fun? See, what's happening to
me? My hairs have started turning grey. I'm getting old, that's it, God knows
when I will have to pack up and leave this world.
Friend: Here, here, what
wonderful nonsense you utter? Now you understand why I always call you cracked.
Your intelligence and common sense have taken leave, eh? You seem to treat a
few grey hairs as something an aweful calamity and catastrophe. Phoh! Havn't
you seen that nowadays it isn't at all uncommon for even children to have white
hairs at their very birth? Quit worrying my dear hero, you are still a youth
and that's true. What comes later on, will deal with it, when it comes.
Man: Say what you like my
friend, but I for one feel that my days are coming to a close and the dark end
is ominously approaching. I feel that thing drawing near, which is going to
thwart and destroy all my rosy plans and ambitions. It seems as though my Fate
is soon to strike me down.
Friend: (Laughing aloud) O
my aunt! You are getting quite dramatic. You are shaping into a fine tragedy.
My dear fellow, get rid of this bee, that's got into your bonnet. Who cares for
death. Moreover, you have not received any letter, which your fine friend
solemnly promised, he would. Now's the time boy, for you to be merry. Eat,
drink, dance and enjoy. Have a fling at life. Don't keep moping and lose this
chance, for later on, you may not get it. Haven't you heard our poet-friend
Heaven holds not earth's joys;
So thrilling and so gay.
Etherial pastimes clay the mind
As a dull doll's play.
Man: (Reflecting a while) Of
course, you seem to be right. Surely I haven't received the letter, he promised
to send. Oh well, let that be. Now tell me, what's our programme today?
Friend: My dear fellow,
don't be so wooden. Put on some life. What's the sense in knowing a programme
before hand. That way all adventure is lost. The thrill consists in sallying
forth into the unknown.
..And lo, thus man heeds not
Time's warning signs. Unheeding and thoughtless he plunges yet again into the
poison-pool of world's sensual pleasures. He swims in it with blissful abandon.
But this bliss is of ignorance, for, in the pool of pleasures are the sinister
and terrible shranks and corcodiles of disease, pain and destruction, while
above him ever hovers the aweful vulture of death. When providence sends a
warning signal, he fully chooses to ignore it, blacken his hairs with dyes and
goes on again on his fatal round of sensual pleasure.)
(Two years later Man has
lost his teeth. He can't even speak clearly. Now he has a tuff tussle with is
daily food, frequently getting the worst of it.)
Young Son: (Playing nearby)
Father, all your teeth are coming off. What will you eat now?
Man: Milk and Halwa......
Y. Son: Aha, now I know you
have got rid of your teeth in order to be able to eat such a nice thing-Halwa!
Man: No my son, all have to
lose their teeth. He is a fool, who loses his teeth just to eat Halwa.
Y. Son: But then father, why
haven't my teeth broken off? Man: You are just a little child.
Y. Son: And you Papa, are
you not a small child? If not what else you are?
Man: I am an old man drawing
near to my end (suddenly becomes silent for a while) and when a man becomes
old, he loses his teeth.
wife of man
Man: (Addressing wife) My
dear, my teeth too are all but lost. I believe I am reaching my journey's end.
Wife: Oh, what terrible
things you say. I pray, don't utter such inauspicious things. I feel
frightened, when you speak like this. Why do you brood so? Take courage. While
there is life, there is hope. Be up and doing. Science can conquer old age.
Man: No my dear, this body
is a momentary evanescent thing. It is surely to perish one day. Depending upon
this is like depending upon a house of straw. Reposing trust upon this body is
like relying upon a courtesan's loyalty. In a flash it disappears into the
void. Even as jungle rats keep gnawing at the roots and thus gnawing
day-after-day the root is eaten away and finally the great tree comes down with
a crash, even so time keeps grawing at man's life-span and day by day it goes
on dismissing till at last the end suddenly comes one unexpected day. This
human life which is like a flash of lightening is here now and off the next
moment, I detest with all my heart. The passing period of youth fully deceives
man and I trust it no more. Even invincible heroes who none has ever conquered
in combat; even those impregnably protected in mountain-fortresses, even such
death attacks and snatches away in a trice. As chilling dew destroys the tender
blossoms, as cold wind scatters winter clouds and as fast-flowing river sweeps
away tall trees, standing on her banks, even so old age and death overcome and
destroy man. Death is as inevitable as the setting of the sun. Life diminishes
moment by moment. Youth quickly fades away like a flower. Life is unreal and
deluding like the illusion created by a magician. Happiness is fleeting and
pleasures vanish in a trice. Ha! My dear one, no more can I bear this aweful
Wife: All this is very fine,
but if sucht was your wisdom and dispassion, why on earth did you marry and
rear a family? It would have been better if you had left home and turned into a
monk right at the very outset. Now in your middle age, when you are father of
so many children, such thoughts do not look proper. Children have to be
married. The eldest girl has come of age. The people's tongues are already
wagging about, why you have not yet found her a suitable match. Please listen
Man: No doubt, all this and
more has got to be done. But I don't bear this wretched condition; living upon
Halwa and milk. Oh God, how I crave to eat all these things which I was able to
when I had sound teeth.
Wife: Ugh! If this is all
your problem, I will tell you that.
Get yourself a set of Pucca
new teeth. Artificial dentures—that's what I mean. They would serve
beautifully. You can eat everything.
Man: (Forgetting all his
wisdom and discrimination) Here, here, this is wonderful advice. My God, why
did I not think it before? Oh, what a lot of delicious things, I have lost
through my folly! I must make up for it now. (hugs his wife) You are wonderful
dear, I will hurry to Dr. Shekhar, our local dentist and get a set immediately.
(Our friend has now a
beautiful set of symmetrical teeth. He eats what he likes, as he likes, and
when he likes. Now once again he enjoys himself thoroughly. All pious thoughts
vanish. Death is forgotten. Delusion grips him anew).
Time: Two more years roll
Scene: Interior of Man's
house. The man is seated listlessly. He has become old. Eye-sight has not grown
dim. He cannot see properly even during day. Time: morning)
Man: (At the sound of
footsteps) Who's that? Come in here.
Girish: Hallow, don't you
Man: Brother, I can hardly
see anything. My sight has failed me. There is a dimness and a shadow in my
eyes (gazes intently). Ha, I see, I see. You are Girish. Come, sit by me. Tell
me all the news.
Girish: What can I do for
you Punditji. Tell me what service is there. I am thy humble servant. I shall
deem it a great honour, if I could be of any help to you. I never knew about
your present condition. The fact is, we are caught in this huge family's net.
The children have to be provided for. Something has to be done in this
work-a-day world. Am I not right? Don't our scriptures say so?
Man: Yes, indeed. This is a
dreary world. There is no permanence in life. Dying is definite and so is
rebirth. Yet I can't understand why we mortals hanker after this worldly life?
The Lord has said in the Gita: Having come to this impermanent, joyless world,
one must devote himself to the worship of God, by which alone he can obtain
true happiness. Look my friend, my hairs have turned grey. My teeth have all
fallen and my eye-sight has failed. After all this is what this worldly life
boils down to?
Girish: Punditji, why do you
despair in this manner? The Samsar is a dramatic stage, after all. Creatures
come here, but to work out their respective Karmas and then depart. As long as
life lasts we have to plod on somehow. Punditji, you know all this. You are a
scholar. You have surely learnt that we should never accept defeat. All power
is within us. Weeping doesn't beackon us. I think you can easily get back your
Man: What, you mean to say,
lost vision can be regained? If that is so, please tell me how it is done?
Girish: Don't worry
Punditji. When I am here to serve you, depend it, I will leave no stone
unturned. I am even prepared to give my eye-sight to you. I will deem it a good
fortune to serve you.
Man: Then tell me Girish,
what should I do to regain my vision?
Girish: Be ready at 2 p.m.
today. You will have to come along with me. Before evening today I shall have
your eye-sight renewed.
Man: Dear friend, I shall be
grateful as long as I live. I will do you any service you require of me.
Girish: Well then. 2 p.m.
today. Is that O.K.? Then I take leave of you, sir. Good-day.
(Scene: A busy street.
Girish comes leading Punditji (man) by the hand.)
Girish: Careful, careful.
Here is a man on a horse-back.
Man: Take me carefully my
boy, I am not used to these busy streets.
(They approach a sign-board
(Interior of the opticians.
The man's eyes are tested. The optician prescribes the necessary lense. The
spectale is purchased and upon putting them on, the man finds that he can see
fairly well. His joy knows no bounds.)
(The man is now in his last
silence. Limbs have struck with paralysis. The pallor has now settled upon his
face. The condition is very critical and pitiable. At this juncture one
day...... the old man hears someone passing the street outside, singing the
Dead end now is all taste for
No more doth man receives
Gone are his equals, gone
His own body he now prepares
With staff in hands he
Dark cloud veils the eye;
Yet in this condition, so
He trembles greatly and
fears to die.
Thou didst not enjoy Life
But life did thee enjoy:
Vied Nor did the five fires
of penance burn
But wert burnt by the senses
Time was not spent, but thou
Life fully spent waiting
Death to arrive;
Craving is not ended, but
Though soon thy life will be
ended amidst relatives veils.
Wrinkles fill thy forehead
And the hairs on thy head
Thou hast reached the end of
thy losing race
But the strong cravings
continue to hold their sway. All life has now wasted away
In vain enjoyments of
Wearied is loan man upon
life's thorny way
Gain has he none, but great
Repair O man! to you Holy
Pray now to God for Mercy
What use to weep now and
lament on fate
Take refuge in Lord's Name,
ere it is too late.
Man: (Calling his son) My
son, go, look and find out who sings this chant? Bring him in to me.
(Boy goes out and returns
presently together with a venerable aged monk of serene shining countenance.)
Monk: Why didst thou call
Man: Respected and holy sir,
the message of thy holy song has entered the very core of my heart. My eyes are
now opened. You have suddenly illumined the gloom of my life's twilight. I
crave thy blessings, my Lord!
Monk: May thou perceive thy
right duty. What greater can be the blessings to bestow.
Wife: Who was that village
Man: Hey Ram Ram, do not speak
thus disrespectfully of a holy man. He was a saint, who imparted true wisdom
unto me. He blessed me too.
Wife: What wonderful
blessings did he so give?
Man: Now Death draws near.
Renounce the cravings of this sensual life. Turn now thy mind to the Lord......!
Wife: Very fine. Your monk
seems to be quite an astrologer, So he is right and your friend Lord Yama is
proved a liar? You and your Sadhu! What other work has he? They wander about,
pocketing everything, they manage to get and yet day and night they preach to
you to give up everything and get away from home. Breaking up homes and
splitting families is their only avocation. Curse be upon them. They cling to
life and seldom die young. (The old man unable to bear this insulting talk,
claps his hands to his ears)
Wife: (Continuing) When your
friend Yama has given definite promise that he will come for you only after
writing four distinct intimations, why then do you despair so? You haven't
received a single letter so far. So many children...... this big household—why
did you set up all this? If you had only thought to say your beads, you might
have as well entered the cloister long before you met me. Every time you only
make me cry. I have wept my eyes out and yet your hard heart is never moved. And
if you go away, who will look after me? I have a good mind to jump into the
river with a stone tied to my neck.
(Once again delusion seems
to overtake the man.
He softens somewhat)
Man: There, there, don't you
cry like that. I am not going away anywhere. Am I?
(A fit of coughing seizes
him. He hastily call for his spitoon)
Time: Morning. The man is
Enter Lord Yama-the God of
Death. A terrible stillness and silence prevails.
Yama: Friend, come now, you
have suffered greatly. Today I have brought you the final call.
(Lord Yama takes out the
fatal 'noose of death')! Man: (Trembling in extreme terror) Alas, you have
betrayed me. You have not kept your word. By thy perfidy thou bringest disgrace
upon tribe of gods. Four letter, thou didst promise to send before you came,
but contrary to thy promise no letters have you sent and thus treacherously
betraying me thou art now come to take me with thy fearful form. Are you not
ashamed to thus deceive a friend?
Yama: O man! vile sinner
thou, all thy life in shameless sensual indulgence you have spent. Casting
aside all righteousness, you have lived a debaucherous life, full of sin and
now you cast aspersions on me—who am the Lord of Dharma and justice. Pleasures
and enjoyments made you blind. How then could you be even conscious of the
letters that I sent to you. Not one, but all four letters did I duly sent you.
But it was your wretched fate, O man, that you did not care to heed them. You
tried to clearly evade them. The universal laws of nature you chose to insult
by your rebellious desire for indulgence. Today you wish to dishonour me?
Man: Four letters! Did you
say! But not even one reached me. It is just possible that they might have been
lost. It might well be the postman's mischief. Well, let that fellow turn up
tomorrow. See what I'll give him?
Yama (Laughing aloud): Fool!
Blind fool, you yet think you will have a tomorrow and fool that thou art, you
had not sense enough to know what form my four warnings would take. With all
your so-called brain and worldly cleverness you were idiot enough to think, I
would take up ink and paper and write a letter to you in black and white?
Blindness unsurpassed to see and yet not to comprehend (becomes grave and speaks
in a serious tone) Listen, o deluded mortal, Time was my messenger, who brought
to you my letters. You discarded them and heeded them not. They lie crumpled in
this waste-paper-basket, that thy body is (pointing to the man).
Man: What do you say? Did I
really receive thy letters then? If so where are they? What waste paper basket
do you refer to?
Yama: This is thy
body-basket I referred to. It carries the cast-away letters. It is filled with
impure, dirty and perishable stuff. Now remember, years ago, your hairs turned
grey. That was my first letter. But what did you do? You treated my warning
contemptuously and blackened the hair with hair-dye. Yet, as I was your friend
and well-wisher, I minded it not and sent my second letter. That was when your
teeth began to shake and come out. Then too, in thy blindness you took no
warning, but provided yourself with a set of artificial teeth and continued the
life of enjoyment. Despite this as I was forgiving by nature, I forgave you and
sent yet another warning as I had promised. Your eye-sight failed. That was my
third letter as per my word. But what did you do? In thy pride and craving you
took the advice of your friends and with thy deluded attachment to thy family
and friends, you sought to overcome the informity and wore spectacles and
continued thy life of indulgence and sensuality. Yet my patience and
forgiveness was equal to the occasion and a fourth warning I still sent thee in
the form of old age and paralysis. What is more? I sent my messenger Time in
the form of the venerable Sannyasin (monk) who came and reminded you of your
duty. But you were overcome with the intoxication of attachment and love of
life. You did not care for the warnings, nor did you realise the duty that
stood before thee. By thus kicking aside my timely well-meant warnings, you
have in reality kicked aside all the prospects of peace and happiness in the
life hereafter. You have more firmly bound thyself to this ever-revolving wheel
of birth and death. Now I have come. I came not to admonish. The time for talk
has ended. I came to hie thee hence.
Man: Ha friend, I have
greviously erred. Unforgiveable indeed is my error. Yet once more I crave thy
Yama: Indulgence! What more
indulgence is there to give?
Have I not borne with thee
well-nigh these 60 years? What use didst thou make of this priceless
opportunity, I bestowed upon thee. Indulgence, drunkenness, profligacy and
debauchery-with these you wasted your life. Wasting this precious life, fie on
thee, now you ask, shameless, for some more time. Time--for what?
Man: O friend, remember our
past friendship. I did much for you of old. Recall those days now and one more
chance on me yet bestow.
Yama: That friendship was of
that time. Now it's done. I am now come not as friend, nor as foe either. But
I'm come as the dispenser of granite Law. Above love and hatred both is Law.
And Law is justice, true and impartial. No human servitor am I, who for gifts
or money would from his duty's path swerve. My course is straight and true to
the end. Stern destiny's dictates I carry out. To my final mandate all mortals
have to bend and now hence we go (puts the noose over the dying man's head. The
man begins to gasp and to choak. He clutches his heart with both hands, while
an agonised expression fills his face).
Departing man! to this body
thy farewell say;
And to Thy Maker for the
last time pray!
(The man struggles to cry
aloud to son and wife, but no word issues from his mouth except a hoarse
gurgle. THE STAGE LIGHTS ARE DIMMED. Lord Yama recedes backward slowly step by
step, until he disappea