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| Swami Ramdas |
The birth of Swami Ramdas, who was known in his pre-Sannyas life as Vittal Rao, took place at Hosdurg, Kanhangad, North Kerala, on Thursday, the 10th April 1884. It was a day of the full moon and it happened to be Hanuman Jayanti, i.e., the birthday of Hanuman, the greatest devotee of Sri Rama. This happy synchronisation seemed to augur well in advance for the great future that was in store for the child born that day to Sri Balakrishna Rao and Srimati Lalita Bai. The one remarkable thing about him, that people who saw him then observed, was the extraordinary lustre of his eyes.
Vittal was not overfond of his school or his books, and so came in for a large measure of his teacher’s wrath. He often played truant, but in vain did he hide himself in the bathroom or in the loft of the cow-pen, for his ubiquitous teacher was well aware of the favourite haunts of his recalcitrant pupil. His High School career too was marked by his extreme indifference to studies and supreme dislike for his textbooks. Although he refused to be cramped by the School curriculum, he became a voracious reader and read all the books of general interest he could lay his hands upon. His taste for literature enabled him to acquire even at so early an age a remarkable fineness and facility in his English style. His intelligence even as a student was of a high order. Whatever he once read he made his own. He was even then a good conversationalist and had inherited from his father an unequalled sense of wit and humour. He would, as he does even now, raise roars of laughter from his listeners by the unique manner in which he related incidents from his own life or observations. The humour always lay more in the narrative of an event than in the event itself and he knew it. Whatever be the situation he was placed in for the time being, it was the lighter side of it rather than the serious one that appealed to his keen sense of the comic and the ludicrous in life.
As could be expected, Vittal lagged behind in his studies with the result that he could not get through the Matriculation examination. He then joined the school of Arts and took a course in drawing and engraving. Though his progress here was remarkable, as the future prospects that this course held out were none too bright, he discontinued the course and joined the Victoria Jubilee Technical Institute of Bombay and took up the Textile Engineering course. At the end of the three- year course at the VJ.T. Institute, Vittal Rao received his diploma in Textile Manufacture.
When he was employed as Spinning Master in a cotton mill at Gulbarga, he was
married to Rukmabai in the year 1908 and a daughter, Ramabai, was born to him in 1913.
Throughout his life in service, brief periods of employment were followed by longer periods of unemployment and idleness. Before he had hardly settled down at one place, depending upon the appointment he had secured, circumstances so seemed to work up that he lost the post for no fault of his and he had once again to embark on a quest of securing some fresh means of livelihood. Thus, for him, continued domestic felicity was not to be and the sweet pleasures of a home of his own were, for the greater part of the year, denied to him.
After a chequered career of several years he finally came down to Mangalore in 1917 and joined his father-in-law in his business. It went against his grain to stoop to any of the ‘tricks of the trade’. Inevitably this led to a clash with his father-in-law and he soon severed his connection with the business and started his own business in dyeing fabrics and printing sarees. But he was too good to be a businessman and the financial condition of the business was drifting from bad to worse. His domestic life also was none too happy.
Slowly and imperceptibly the external circumstances were helping Vittal Rao’s religious inclination to become deeper and his spirit of dispassion to gain an added strength and impetus. Every evening he spent an hour at the house of his brother, Sitaram Rao, whose children would be engaged in Bhajan before the image of Sri Krishna. During the Bhajan, Vittal Rao would lose himself in a blissful state of self-forgetfulness. It was at this time Vittal Rao started chanting the Lord’s name ‘Ram’ and the repetition of the name brought him great mental peace and joy. He kept up a ceaseless flow of the blessed Name on his tongue and its humming would automatically issue from his lips even when he was at work or was walking in the streets. He gave up the night meal and other petty comforts of the body. His wife got thoroughly frightened at the strange turn her husband’s life was rapidly taking now. No persuasion, appeal or protest either from her or from his child could induce him to alter the course he was now made to follow. Because, he felt very strongly that he was set upon this path by that Highest Power which he was struggling to attain and realize. This critical period in Vittal Rao’s life and the psychological struggle he was now undergoing have been beautifully and graphically described by him in this book.
Anandashram Kanhangad, South India
O RAM, THE TRUTH - THE LOVE - THE GOAL OF HUMAN PERFECTION - ALL HAIL - ALL HAIL!
It was about two years ago (in 1920) that Ram first kindled in the heart of His humble slave, Ramdas, a keen desire to realise His Infinite Love. To strive to approach, and understand Ram is to recede from the world of vanishing forms, because Ram is the only Truth - the only Reality. Ram is a subtle and mysterious power that pervades and sustains the whole universe. Birthless and deathless is He. He is present in all things and in all creatures who only appear as separate entities, due their ever- changing forms. To wake up from this illusion of forms is to realise at once the Unity or Love of Ram. Love of Ram means Love of all beings, all creatures, all things in this world; because Ram is in all and all is in Ram, and Ram is all in all. To realise this great Truth we, who, through ignorance, feel as separate individuals, should submit ourselves to the will and working of that Infinite Power - that Infinite Love - Ram - who is one and all-pervading. By a complete surrender to the will of Ram, we lose consciousness of the body which keeps us aloof from Him, and find ourselves in a state of complete identification and union with Ram, who is in us and everywhere around us. In this condition, hatred which means consciousness of diversity, ceases, and Love, consciousness of Unity, is realised. This Divine Love can be attained by humbling ourselves to such a degree as to totally subdue our egoism, our self-assertion as a separate individual existence. Having reached this stage, we, by the awakened consciousness of Unity or Love, are naturally prompted to sacrifice all the interests that concern the body, for the welfare of our fellow-men and fellow- creatures who are all manifestations of the same Ram. This was the great sacrifice of Buddha, of Jesus Christ and has been of Mahatma Gandhi in our own times. These three great men are the fullest manifestations of Ram - the Great Truth - the Infinite Love. Om Sri Ram!
CHAPTER I
STRUGGLE AND INITIATION
FOR nearly a year, Ramdas struggled on in a world full of cares, anxieties and pains. It was a period of terrible stress and restlessness - all of his own making. In this utterly helpless condition, full of misery, “Where is relief? Where is rest?” this was the heart’s cry of Ramdas. The cry was heard, and from the Great Void came the voice “Despair not! Trust Me and thou shalt be free!” - and this was the voice of Ram. These encouraging words of Ram proved like a plank thrown towards a man struggling for very life in the stormy waves of a raging sea. The great assurance soothed the aching heart of helpless Ramdas, like gentle rain on thirsting earth. Thenceforward, a part of the time that was formerly totally devoted to worldly affairs was taken up for the meditation of Ram who, for that period, gave him real peace and relief. Gradually love for Ram - the Giver of peace - increased. The more Ramdas meditated on and uttered His name, the greater the relief and joy he felt. Nights, which are free from worldly duties, were, in course of time, utilised for Rambhajan with scarcely one or two hours’ rest. His devotion for Ram progressed by leaps and bounds.
During the day, when cares and anxieties were besetting him due to monetary and other troubles, Ram was coming to his aid in unexpected ways. So, whenever free from worldly duties, be the period ever so small, he would meditate on Ram and utter His name. Walking in the streets he would be uttering, “Ram, Ram”. Ramdas was now losing attraction for the objects of the world. Sleep, except for one or two hours in the night, was given up for the sake of Ram. Fineries in clothes and dress were replaced by coarse Khaddar. Bed was substituted by a bare mat. Food, first, two meals were reduced to one meal a day and after sometime this too was given up for plantains and boiled potatoes - chillies and salt were totally eschewed. No taste but for Ram; meditation of Ram continued apace. It encroached upon the hours of the day and the so-called worldly duties.
At this stage one day, Ramdas’ father came to him, sent by Ram, and calling him aside, gave him the Upadesh of Ram-Mantram - “Sri Ram, Jai Ram, Jai Jai Ram!” assuring him that if he repeated this Mantram at all times, Ram would give him eternal happiness. This initiation from the father - who has thereafter been looked upon by Ramdas as Gurudev - hastened on the aspirant in his spiritual progress. Off and on he was prompted by Ram to read the teachings of Sri Krishna - “The Bhagavad Gita”, Buddha - “Light of Asia”, Jesus Christ - “New Testament”, Mahatma Gandhi - “Young India” and “Ethical Religion”. The young plant of Bhakti in Ram was thus nurtured in the electric atmosphere created by the influence of these great men on the mind of humble Ramdas. It was at this time that it slowly dawned upon his mind that Ram was the only Reality and all else was false. Whilst desires for the enjoyment of worldly things were fast falling off, the consideration of ‘me’ and ‘mine’ was also wearing out. The sense of possession and relationship was vanishing. All thought, all mind, all heart, all soul was concentrated on Ram, Ram covering up and absorbing everything.
CHAPTER II RENUNCIATION
NOW from the narrow pond of a worldly life Ram had lifted up his slave to throw him into the extensive ocean of a Universal Life. But to swim in the wide ocean, Ram knew, Ramdas wanted strength and courage, for gaining which Ram intended to make his ignorant and untrained slave to pass through a course of severe discipline, and this under His direct guidance and support. So, one night while engaged in drinking in the sweetness of His name, Ramdas was made to think in the following strain:
“O Ram, when Thy slave finds Thee at once so powerful and so loving, and that he who trusts Thee can be sure of true peace and happiness, why should he not throw himself entirely on Thy mercy, which can only be possible by giving up everything he called ‘mine’? Thou art all in all to Thy slave. Thou art the sole Protector in the world. Men are deluded when they declare, ‘I do this, I do that. This is mine, that is mine’. All, O Ram, is Thine, and all things are done by Thee alone. Thy slave’s one prayer to Thee is to take him under Thy complete guidance and remove his ‘I’-ness.”
This prayer was heard. Ramdas’ heart heaved a deep sigh; a hazy desire to renounce all and wander over the earth in the garb of a mendicant - in quest of Ram - wafted over his mind. Now Ram prompted him to open at random the book - “Light of Asia” - which was before him at the time. His eyes rested upon the pages wherein is described the great renunciation of Buddha, who says:-
“For now the hour is come when I should quit
This golden prison, where my heart lives caged,
To find the Truth; which henceforth I will seek,
For all men’s sake, until the truth be found.”
Then Ramdas similarly opened the “New Testament” and lighted upon the following definite words of Jesus Christ:- “And everyone that hath forsaken houses or brethren or sisters or father or
mother or wife or children or lands for my name’s sake, shall receive a hundredfold and shall inherit everlasting life.”
Then again he was actuated in the same way to refer to the “Bhagavad Gita” - and he read the following Sloka [9.22]:
ananyāś cintayanto māṁ
ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ
yoga-kṣemaṁ vahāmy aham
“Abandoning all duties come to Me alone for shelter, sorrow not, I will liberate Thee from all sins.”
Ram had thus spoken out through the words of these three great Avatars - Buddha, Christ and Krishna - and all of them pointed to the same path - renunciation. At once Ramdas made up his mind to give up for the sake of Ram, all that he till then hugged to his bosom as his own, and leave the Samsaric world. During this period, he was very simple in his dress which consisted of a piece of cloth covering the upper part of the body and another wound round the lower part. Next day, he got two clothes of this kind dyed in Gerrua or red ochre, and the same night wrote two letters - one to his wife whom Ram had made him look upon for sometime past as his sister and another to a kind friend whom Ram had brought in touch with Ramdas for his deliverance from debts. The resolution was made. At five o’ clock in the morning he bade farewell to a world for which he had lost all attraction and in which he could find nothing to call his own. The body, the mind, the soul - all were laid at the feet of Ram - that Eternal Being, full of love and full of mercy.
CHAPTER III
ADOPTION OF SANNYAS
THE morning train carried Ramdas away from Mangalore and dropped him in the evening at Erode - a railway junction. He had taken with him a sum of Rs.25 and a few books including the Gita and the New Testament. At Erode he found himself strangely helpless without any plans or thought for the future. He did not know where he was being led by Ram. He wandered about for some time and when darkness fell, he approached a small, low hut on the roadside and finding at its entrance a middle aged mother, requested her to give him some food. The kind mother at once welcomed him into her hut and served him with some rice and curds. The mother was very kind. With great difficulty could she be induced to accept some money for the food supplied by her.
On leaving the hut, he proceeded to the railway station. He laid himself down in a corner in the station and took rest for some time. He did not know what to do or where to go. At midnight, a bell rang to announce the arrival of a train. He got up and found near him a Tamilian who inquired of him regarding his movements. Ramdas was unable to say anything in reply. Ram alone could determine his future. Here this friend promised Ramdas to take him with him as far as Trichinopoly for which place he was bound. Money was given him for the purchase of a ticket for Ramdas, and both boarded the train. It was evening when the train reached Trichinopoly station. Alighting from the train, he proceeded to the city. All the time, all the way from Mangalore, the divine Mantram of Sri Ram was on his lips. He could never forget it. The utterance of Ram’s name alone sustained and cheered him. Taking rest for the night on the verandah of a house by the roadside, next morning he started on foot to Srirangam, about 7 miles from Trichy. He reached the place at about 8 o’clock.
Here Ramdas was first let into the secret of Ram’s purpose in drawing him out from the sphere of his former life and surroundings - and that purpose was to take him on a pilgrimage to sacred shrines and holy rivers. At Srirangam, the beautiful river Kaveri was flowing in all her purity and majesty. Going up to the river, he bathed in its clear waters. Here, on the banks of the Cauvery, he assumed, by Ram’s command, the robe of a Sannyasin. It was a momentous step by taking which Ram gave him an entirely new birth. The white clothes previously worn by him were offered up to the Cauvery, who carried them away in her rushing waters. The Gerrua or orange- coloured clothes were put on and the following prayer went up to the feet of Almighty Ram:
“O Ram! O Love Infinite - Protector of all the worlds! It is by Thy wish alone that Thy humble slave has been induced to adopt Sannyas. In Thy name alone, O Ram, he has given up Samsara, and cut asunder all bonds, all ties.
“O Ram, bless Thy poor devotee with Thy grace. May Ramdas be endued with strength, courage and faith to carry out in Thy name, Ram, the following vows and bear all trials and all kinds of privations that may beset the path of a Sannyasi in his passage through the rough and perilous life of a mendicant:
1. This life be henceforth entirely consecrated to meditation and the service of Sri Ram.
2. Strict celibacy be observed, looking upon all women as mothers.
3. The body be maintained and fed upon the food procured by Bhiksha or on what was offered as alms.”
CHAPTER IV SRIRANGAM
THE thrills of a new birth, a new life, with the sweet love of Ram was felt. A peace came upon Ramdas’ struggling soul. The turmoil ceased. Ram’s own hands seemed to have touched the head of his slave - Ram blessed. O tears, flow on, for the mere joy of a deliverance! Sorrow, pain, anxiety and care - all vanished, never to return. All glory to Thee, Ram. The great blessing came from Ram: “I take Thee under my guidance and protection - remain ever my devotee - thy name shall be Ramdas.”
Yes, Ramdas, what a grand privilege it is to become the Das of Ram who is all love - kindness - all mercy - all forgiveness!
Now, he came up to a Dharmashala, close to the river and found some Sadhus sitting on the floor of the passage leading out to the main road. They were busy performing Rambhajan to the accompaniment of cymbals and Ektar. They were singing the glorious name of Ram. Ramdas also squatted beside the two young Sannyasis and placed his Lota - procured at Trichy - in front of him to receive Bhiksha from the pilgrims, who passed that way after their bath. The Bhajan of the two young devotees was really very sweet. Time passed most pleasantly. It was about 12 noon that the Bhajan came to a close. Looking upon the cloth spread in front of them the young Sadhus observed only 3 quarter Anna pieces lying on it, all they had got for the day. (One Anna is 1/ 16th of a Rupee) With a disappointed look one of them remarked:
“Since morning we have been singing the glory of God and He has given us only this much. Hunger is pinching the stomach. How are we to procure food, O God? Is Thy Bhajan from morning till now worth only 9 pies?” (One pie is 1 /12th of an Anna)
This question was at once answered by Ramdas: “No, young brothers, no value can be set upon your Bhajan. God is always kind and loving. He never forsakes those who depend upon Him. Ram has sent through His humble slave money for your food today.”
So saying, he dropped into the hands of the Sadhus one rupee out of the amount he was then carrying with him. The poor Sadhus simply stared at him in amazement. Their eyes were filled with tears. They exclaimed:
“O God, Thy ways are wonderful - pardon, pardon Thy unworthy slaves; we doubted Thee and Thy love. In future, grant that we may never blame Thee, but bear all sufferings patiently in Thy name.”
The Sadhus then left the place. Looking into his own Lota Ramdas discovered in it 2 Pies. His heart leaped with joy at the sight of these tiny coins - the first proceeds of his Bhiksha! Buying two small plantains with the coins he ate them with all pleasure. At this time, in the same line in which he was sitting there was another Sadhu on the right - whilst the young Sadhus aforementioned were on his left. Now, this Sadhu coming forward enquired as to where Ramdas was proceeding. He could not, of course, find a reply to this question. Ram alone could do so. Receiving no reply, the Sadhu proposed to take Ramdas with him to Rameshwaram whither he was going.
O Ram, Thy kindness is indeed very great. To guide Thy helpless slave Thou hast sent to him this Sadhu - why? He can be taken to be none other than Ram Himself.
From time to time Ramdas met Sadhus - who not only led him on the pilgrimage but also took every care of him. All these Sadhus, shall, by Ram’s will, go by one name, ‘Sadhuram’.
CHAPTER V RAMESHWARAM
THE guide was at once accepted. Ramdas had then with him about Rs.9, which amount he handed over to the Sadhuram and felt much relieved by doing so. To carry money is to carry anxiety with you; for it draws your attention to it now and again. On making over the money, he suggested to the Sadhuram to get the rupees changed into one Anna coins and have them all distributed to the poor, who were begging at the doors of temples, and this desire he carried out. Now, Ramdas threw himself more completely than ever on the support of Ram with only two clothes and a few books - all his possessions in the world. He started with the Sadhuram whom Ram had sent as a guide. He led him to the railway station and both got into a train running to Rameshwaram. No ticket - Ram was ticket and all in all.
Whilst in the train, Ramdas continued his meditation of Ram. The train travelled on until it reached a station about 6 miles from Rameshwaram. Here a Ticket Inspector came into the compartment in which Ramdas and his kind guide were seated. After checking the tickets of other passengers, he approached the Sadhus and cried, “Tickets, tickets”.
“No tickets, brother, we are Sadhus”, was the reply.
“Without tickets you cannot travel any farther. You have to get down here”, said the Inspector.
At once getting up, Ramdas told the Sadhuram that it was Ram’s wish that they should alight at that place. Walking out of the station they came to the high road. Here the Sadhuram grumbled over the action of the Inspector. To this Ramdas said:
“Brother, we cannot travel all along to Rameshwaram by train. Pilgrimages should be made on foot. But somehow Ram was kind enough to take us on the train so far. We have only to walk a distance of six miles in order to reach Rameshwaram. It is the will of Ram that this distance should be covered by foot. Be cheerful, brother.”
They started to walk. When they travelled about two miles Ram brought them in touch with a barber. Till then, since he started from Mangalore, Ramdas had not had a shave. So, here, he first got his beard, moustache and head all shaved after the manner of Sannyasis. As they were nearing Rameshwaram, they came to a tank by the roadside named Lakshman Kund. After bathing in this tank they passed by a number of small tanks, bearing different names.
At last Ram directed their steps to the famous temple of Rameshwaram. The temple is a gigantic structure. One actually loses oneself in the bewildering passages, corridors, and aisles that lead to the place of worship. When the Sadhus approached the Holy of holies they found the door open - the worship of Rameshwar was going on in all its ceremonial éclat. O Ram! All glory to Thee! The occasion and the place sent thrills of joy into Ramdas’ soul. Here Ramdas came in touch with some Mahatmas who had come there on pilgrimage, of whom one, Swami Govindananda, was very kind to him. The Swami said that he belonged to the Math of Shri Siddharudha Swami of Hubli and offered an invitation to Ramdas to attend the Shivaratri festival in the Hubli Math, which was then shortly to take place.
CHAPTER VI
MADURA
RAMDAS remained in Rameshwaram for 2 days. The Sadhuram, then proposing a move, led him to the railway station. Catching a train proceeding further south, they reached a place called Dhanushkodi. On alighting here, the Sadhuram - the guide so kindly provided by Ram - walked in the direction of the sea with Ramdas at his heels. Ramdas who was always busy with the meditation of Ram was feeling as though he was moving about in a dream - Ram, his sole Quest, sole Thought, sole Aim. It was about two miles’ walk to the spot on the seashore where legend declares Sri Ramachandra built the celebrated Sethu or bridge during His excursion to Lanka. Halfway on the sands it began to drizzle. The season was cold, clothing was scanty, but Ram’s kindness and grace were very great. Going down to the extreme south of this projecting piece of sandy land, both bathed in the sea.
Next, the Sadhuram and Ramdas went to a small temple close by where they had the Darshan of two Sadhus permanently residing there. A brisk walk back to Dhanushkodi brought them to a Dharmashala where the Sadhuram provided Ramdas and himself with some food.
Ramdas was at this time only on fruit diet or food without salt and chillies. After a day’s stay here they started by train for Madura and reached the place in due time. The temple of Madura was visited. The temple of Meenakshi is a beautiful pile wherein the sculptor has exhibited all his skill. The life-size symmetrical images cut in stone seem to be stepping out of the broad pillars that support the upper structure of the temple. The shrine is massive in build and can stand the wear and tear of ages. The sight of it is, in brief, a most imposing one.
Here Ramdas met again Swami Govindananda who was so kind to him at Rameshwaram. He with two other Saints found Ramdas sitting on one side of the entrance to the temple. The tired Sadhuram - Ramdas’ guide - was sleeping and Ramdas was squatting at his feet. In sleep the Sadhuram’s legs happened to touch Ramdas’ body. Swami Govindananda remonstrated at this and was about to shake up the Sadhuram when Ramdas addressed the Swami:
“Maharaj, please don’t disturb the Sadhu. He is sound asleep.”
“Behold!” cried the Swami, “he is kicking at you. I cannot bear the sight. I consider it as nothing short of sacrilege.”
“Swamiji, it is all right, “ replied Ramdas. “His feet are holy. He is Ramdas’ Guru. He is Ram - so no harm anyway.”
The Swami said that he could not quite understand Ramdas whom he held in high reverence. Next day, the Sadhuram proposed a move from the place. Before doing so he told Ramdas that his duty, in so far as guiding him to Rameshwaram was concerned, was over and that he should be permitted to part from him in order to proceed to his Gurustan at Rajamannargudi. All along, the Sadhuram had been very kind to him and had looked after him very tenderly at all stages of the journey, taking every care of him. At a certain railway junction, he left Ramdas. However, before doing so, he assured Ramdas that the train was carrying him to Chidambaram, a noted shrine.
CHAPTER VII CHIDAMBARAM
AT noon, the train steamed into Chidambaram station. Ramdas stepped out on the platform. He was now without a guide. Ram had made him a child, without plans, without any thought of the next moment, but with his mind ever fixed in the one thought of Ram, Ram. He found some pilgrims proceeding towards the city and followed them. At midday he reached the precincts of the temple of Chidambaram. He went up straight to the entrance of the temple, but could not gain admission as none was allowed to get in without a payment of Annas 4 - the entrance fee. He was without a single pie which however he did not at all regret. He wandered for a time amidst the ruins surrounding the temple and, after bathing in one of the many tanks, seated himself on a long stone in the sun, in a secluded portion of the ruins. It was now about 1 o’clock. Ramdas, who was all the while absorbed in the Ram Japa opened his small bundle of books and taking out the Bhagavad Gita commenced reading it. He had not perused half a dozen verses when he found a stout Tamilian coming towards him and taking a seat beside him.
“Maharaj,” he inquired, “may I know if you have taken any food for the day?”
“No,” replied Ramdas, “but Ram provides. No fear so far, no thought of it; you remind me, friend.”
“Can you tell me what kind of food you take?” next asked the friend.
“Plantains, if you please”, Ramdas rejoined.
At once the friend got up and disappeared, and in a short time returned with a dozen plantains, and laying them in front of Ramdas pressed him to eat. O Ram, Thy ways are wonderful! The repast over, the Tamilian, who was sent by Ram Himself to look after the wants of his humble devotee, next asked Ramdas to follow him. At the entrance of the temple he paid Annas 8, the entrance fee for both, and took him inside the temple. After the Darshan of the idols, he showed him the whole interior of the temple. One rarity here is, the roof of the central building of the temple is covered with sheets of gold. The guide furnished by Ram was very kind to him. There was that night, Puja in the temple in a grand style, and also a procession attended by thousands. When all this was over, it was past midnight; the Tamilian friend secured for Ramdas a place for spending the night. Here he made Ramdas understand that he was only a pilgrim come there to attend that night’s Puja and procession from a neighbouring town, and that he intended to return by the early morning train, and that he was much blessed by Ramdas’ society for ever so short a time. Ramdas’ heart was too full for words. Ram’s kindness was indescribable.
Next morning, along with other pilgrims, Ramdas came to the railway station. But where
to go and by what train, he was entirely in the dark. His imaginative faculty for making plans and seeking information was totally absent. Without a guide he was feeling helpless. He depended for all things on Ram whom he was remembering every moment of his existence. On reaching the station he found a train standing, but did not know whence it had come and whither it was proceeding. He straightaway went up to the gate and was entering the platform when the ticket-clerk barred his passage telling him that he should not enter without a ticket. It was all Ram’s will. Ram did not want that he should travel by this train. Probably it might be running towards a direction where Ramdas would come across no places of pilgrimage. Ram knew best.
CHAPTER VIII
JOURNEY TO TIRUPAPULIYUR
A little distance from the station under a tree, were piled up some stones. Ramdas, going up to the place, sat down on them and continued his meditation of Ram. It was past midday when another train arrived. Ramdas leaving the place, got upon the platform, nobody obstructing him at the gate this time, because this train was the right one for him to travel in. Here he came in touch with a Sadhu who immediately took him up. Ram gave him another guide. Both entered the carriage. The new Sadhuram was very solicitous. He asked him as to where he intended going. Ramdas was perplexed at this question. The simple truth was, he did not know. He replied:
“Ram knows, and since you are sent by Ram to guide him, you ought to know where he should go next.”
The Sadhuram then said: “Well, I am taking you to Tirupapuliyur and thence to Tiruvannamalai.”
“As you please,” replied Ramdas. “You are Ram. Ramdas follows wherever you take him.”
Now the train was running. On the front seat facing Ramdas were seated two young Hindus - English educated. Both of them stared for some time at the strange, careless and quaint Sannyasi, that is, Ramdas in front of them. Then one of them remarked to the other in English (they thought that the Sannyasi before them was ignorant of the English language):
“Mark closely the Sadhu facing us. He belongs, take my word, to a class of Sannyasis who are perfect humbugs. The fellow has adopted this mode of life simply as a means of eking out his livelihood. This man is a veritable impostor and a hoax.”
This observation was highly approved of by the other party who held a similar opinion of poor Ramdas. They spoke something more which he could not clearly catch owing to the rolling sound of the running train. O Ram, how kind of Thee to put Ramdas in a situation in which he is made to hear himself spoken of in this manner! Instead of feeling annoyed, he sent up a prayer to Ram to bless the young men for their frankness. Further, Ramdas could not resist the expression of his gratitude to these friends, and thus addressed them with hands folded in salute:
“O kind friends! It gives Ramdas great pleasure to confess that he is in full agreement with the view you have expressed about him. It is perfectly true that he is a fraud. He has simply put on the robes of a Sannyasi in order to find a living thereby. But one thing more you discover in him and that is, he is mad of Ram and every moment he cries out to Him to make him pure and only live for Ram’s sake. Besides, it is his humble presumption that Ram is taking him on this pilgrimage to purify him.” This speech surprised both the friends, not so much on account of its import as the knowledge it brought them that the vagrant Sannyasi could understand English and therefore had grasped the purport of their remarks, which were never intended to be known to him. A sudden change came over them and both fell at his feet and sought his pardon for their “thoughtless remarks” as they termed them. Thereafter, they became very solicitous and kind. They inquired if he required anything to eat. This was a reminder to him that he had not tasted anything the whole of that day, a circumstance which he had entirely forgotten. He then told the two friends that he was mainly living upon fruits, and would gladly accept any alms from them. After some consultation with the Sadhuram, the guide, they handed over to him some money for the purchase of fruits for Ramdas. Ram’s ways are indeed inscrutable - He is all love and all kindness!
CHAPTER IX
PONDICHERRY AND TIRUVANNAMALAI
IN due course, Tirupapuliyur was reached and Ramdas was taken by the Sadhuram to the house of an old relation of his, where, on the verandah, the night was spent. Next morning, the Sadhuram advised him to go for alms to a few houses pointed out by him.
“Look here, Maharaj,” said the kind- hearted Sadhuram, “money is wanted for your plantains and milk. Ordinary food can be easily procured, but, for your food, money is needed.” He conducted Ramdas to a street, both sides of which were studded with houses owned by Vakils.
“Go from house to house, they might give you something. I shall wait for you at the other corner,” suggested the Sadhuram.
Ramdas, who was always at the bidding of his guide, did as directed. Begging at the door of about half a dozen houses, he got a handful of copper and other coins which were all handed over to the Sadhuram who, on counting found them to be about 10 Annas.
“Your Ram is really kind,” remarked the Sadhuram, smiling. “This sum will do for two days.”
In the course of the day, there was a talk about Pondicherry which, Ramdas came to know, lay only at a distance of about 20 miles from Tirupapuliyur. A desire sprang up in his mind to visit the place for the Darshan of Sri Aurobindo - the great Bengalee Saint. The wish was expressed to the Sadhuram and he agreed to it at once. The following morning, early before sunrise, both started, of course, on foot and went towards Pondicherry. At about 2 p.m. the outskirts of the city of Pondicherry were reached. The peculiarity here was that the entrance to the city was lined on both sides, a few yards from each other, by toddy shops! On entering the city inquiries were made for the home or Ashram in which Saint Sri Aurobindo lived. After knocking about for some time, the gate of a palatial building was pointed at by a friend, wherein, the Sadhus were told, the saint was residing. Entering, Ramdas inquired of two young Bengalees, whom he met in one of the rooms at the entrance of the building, if Saint Sri Aurobindo could be seen then. To this one of them replied:
“Sir, sorry, since Sri Aurobindo is in retirement, he will not give audience to anybody for a year to come.”
Ramdas then begged the favour of a mere sight of the great man which would satisfy him. Even this favour could not be granted. It was all Ram’s wish. So he came out and explained the circumstances to the Sadhuram who was waiting outside. While this was going on, a policeman was observed to be approaching the spot where the Sadhus were standing. Coming up to them, the ubiquitous policeman said:
“Friends, you are wanted at the police station. You have to follow me.”
At this, the Sadhuram was immensely frightened and pulling Ramdas aside, whispered
to him that most probably the policeman was taking them to be flogged. Ramdas suggested that they might accompany the policeman and leave the future in the hands of Ram. About half a mile’s walk, and the police station was reached and the Sadhus found themselves standing in front of a tall man of middle age with fierce looks and a well-curved and twisted moustache. He spoke something sternly, which could not be grasped, for he must have done so in French. A reply in English was given by Ramdas and the man, who seemed to be a Police Inspector, simply stared in return to indicate that he did not understand what was spoken. Then, a talk in Tamil ensued between him and the Sadhuram. The import of what the Police Inspector said was that only two hours were allowed for the Sadhus to clear out of the city. At this, the Sadhuram remonstrated that after a walk of 20 miles at a stretch, the tired pilgrims required some rest and they preferred to remain in the city for the night and leave the place next morning. This reply not only did not satisfy the Inspector but also appeared to have offended him a bit. For now he talked fast, his eyes glistening and his hands twisting his moustache furiously.
The allowance of two hours was reduced to one hour, and, if they did not obey the orders promptly, he warned that they would be made to pay for it. This time the words he spoke were freely spiced here and there with some finely selected epithets of abuse. The Sadhuram at once pressed Ramdas to move away swiftly from that place for very life. He was, poor man, both frightened and annoyed at the sharp words of the Inspector. A few yards off the station, and the Sadhuram commenced to pour quite a shower of abuse on the Inspector. No amount of persuasion on the part of Ramdas for peace would stop the brisk play of his tongue. He was assured, it was all Ram’s wish and so there was no reason to grumble. Still, he continued to give vent to choice epithets of abuse. He seemed to be quite a master in that line. For about a mile the Sadhuram’s wrath did not cool down. Gradually, he became silent, may be, due to exhaustion of his stock of vocabulary or on account of an empty stomach, or it might have been all a trick of Ram to test Ramdas if he would join him in the game set on foot by Him! Ram alone knows and He alone can judge.
Retracing about four miles from the city of Pondicherry, the Sadhuram selected the verandah of a shop which was shut, for taking rest for the night. Early following morning, they started on their return journey to Tirupapuliyur, which place they reached at 2 o’ clock in the afternoon. Here it should be stated that Sadhuram was looking after him so tenderly that he was a veritable foster-mother to him. Again, it was all Ram’s work, whose ways are at once loving and mysterious. Next day, the train carried both the Sadhus to Tiruvannamalai. Here, the Sadhuram conducted him to the house of a goldsmith with whom he was acquainted. The goldsmith was a pious man. He pressed both the Sadhus to remain in his house as guests. For some days, Ramdas occupied a closed verandah in this friend’s house for his meditation and rest. In the mornings and evenings he, along with the Sadhuram, would go to the huge temple of Mahadev.
One day, the kind Sadhuram took him for the Darshan of a famous Saint of the place, named Sri Ramana Maharshi. His Ashram was at the foot of the Tiruvannamalai mountains. It was a thatched shed. Both the visitors entered the Ashram, and meeting the Saint, fell prostrate at his holy feet. It was really a blessed place where that great man lived. He was young but there was on his face a calmness, and in his large eyes a passionless look of tenderness, which cast a spell of peace and joy on all those who came to him. Ramdas was informed that the Saint knew English. So he addressed him thus:
“Maharaj, here stands before Thee a humble slave. Have pity on him. His only prayer to Thee is to give him thy blessing.”
The Maharshi, turning his beautiful eyes towards Ramdas, and looking intently for a few minutes into his eyes as though he was pouring into Ramdas his blessing through those orbs, shook his head to say that he had blessed. A thrill of inexpressible joy coursed through the frame of Ramdas, his whole body quivering like a leaf in the breeze. O Ram, what a love is Thine! Bidding farewell to the Mahatma the Sadhuram and he returned to the goldsmith’s residence.
CHAPTER X IN THE CAVE
NOW, at the prompting of Ram, Ramdas, desiring to remain in solitude for some time, placed the matter before the Sadhuram. The Sadhuram was ever ready to fulfil his wishes. Losing no time, he took Ramdas up the mountain behind the great temple. Climbing high up, he showed him many caves. Of these, one small cave was selected for Ramdas which he occupied the next day. In this cave he lived for nearly a month in deep meditation of Ram. This was the first time he was taken by Ram into solitude for His Bhajan. Now, he felt most blissful sensations since he could here hold undisturbed communion with Ram. He was actually rolling in a sea of indescribable happiness. To fix the mind on that fountain of bliss - Ram, means to experience pure joy!
Once, during the day, when he was lost in the madness of Ram’s meditation, he came out of the cave and found a man standing a little away from the mouth of the cave. Unconsciously, he ran up to him and locked him up in a fast embrace. This action on the part of Ramdas thoroughly frightened the friend who thought that it was a mad man who was behaving in this manner and so was afraid of harm from him. It was true, he was mad - yes, he was mad of Ram, but it was a harmless madness which fact the visitor realised later. The irresistible attraction felt by him towards this friend was due to the perception of Ram in him. “O Ram, Thou art come, Thou art come!” - with this thought Ramdas had run up to him. At times, he would feel driven to clasp in his arms the very trees and plants growing in the vicinity of the cave. Ram was attracting him from all directions. Oh, the mad and loving attraction of Ram! O Ram, Thou art Love, Light and Bliss. Thus passed his days in that cave.
For food, he would come down in the morning, and going into the city, beg from door to door and receive from the kind mothers of the place, handfuls of rice in his small Lota. When the Lota was a little over half-full, he would return to the cave. Collecting some dry twigs, he would light a fire over which he would boil the rice in the same Lota. Water was at hand. A small stream of pure, crystal water was flowing down the hill just in front of the cave, and in this stream it was also most refreshing to take the daily bath. This boiled rice was taken to appease hunger, without salt, or anything else, and only once a day. To share with him in this simple fare, a number of squirrels would visit the cave. Fearlessly, at times, they would eat from his hands. Their fellowship was also a source of great joy to Ramdas. Everyday, he would wander over the hills amidst the shrubs, trees and rocks - a careless, thoughtless child of Ram! It was altogether a simple and happy life that he led in that mountain retreat. The kind-hearted Sadhuram would meet him everyday - either up the hill or in the city, when he came down for Bhiksha. A day came when he received Ram’s command to leave the place - whereto, Ram alone knew.
CHAPTER XI
TIRUPATI
ONE early morning at about 4 a.m., descending from the mountain, Ramdas walked straight to the railway station, and finding a train waiting, got on to the platform without being obstructed, and entered a compartment. A few minutes later the train moved. Where was the train taking him? It was none of his concern to try to know this. Ram never errs and a complete trust in Him means full security and the best guidance. The train ran up to the Katpadi junction. Here, Ram brought him in touch with a Sadhuram to guide him. He promised to take him to Tirupati, in which direction the train was running. O Ram, Thy plans are, indeed, always mysteriously worked out. The new Sadhuram and he travelled together, and in due course both alighted at the Tirupati station. After refreshing themselves with some food prepared by the kind-hearted Sadhuram, they directed their steps towards the Tirupati hill. Both commenced ascending the stone steps of the hill. It was climbing “higher still and higher up the mount of glory!” About 700 steps were covered and the Sadhus reached the top of the hill at about 8 in the evening. Then, they had to walk about three miles over almost level ground. It was a moonlit night but the cold up there was intense, while, at the same time, Ram’s grace was correspondingly very great.
A little before midnight the temple of Balaji was reached. At the entrance to the temple was a fire, around which a number of people were sitting. The shivering Sadhus hastened to the spot, pressed themselves in among these friends and warmed their hands and feet. Ram was indeed kind! A short time later, the doorkeeper of the temple commanded all at the fire to leave the place and get out since it was time to close the main door of the temple. So, all had to give up the fireside most reluctantly. The Sadhuram requested the watchman to permit himself and Ramdas to spend the night inside the temple, which request was not granted. It was all Ram’s will. To come out of the temple meant complete exposure to the strong and extremely cold breeze blowing over the hills. It was dark now and they had to search out a place to rest for the night. There were some massive buildings - Dharmashalas - all open. However, the Sadhus scrambled into one of these and settled themselves down. The Sadhuram began to grumble at the cold, and said:
“Swami, it is impossible to think of sleep for the night. The cold will not allow us a wink of sleep”.
“So much the better,” replied Ramdas. “All the time can then be devoted to Rambhajan - the Bhajan of that All-powerful and All-loving Being.”
“That is all right for you,” remarked the Sadhuram, “but I should suggest a move from this place as soon as the day breaks. One more night in this plight shall certainly stiffen us into sheer logs of wood.”
Receiving no reply from Ramdas who was then engaged in the meditation of Ram, the Sadhuram laid himself down, and twisted himself into the shape of the figure 8, at the same time, covering his body with a thin cotton cloth, the only spare cloth he had. This cloth was too small to fully cover him in spite of his assuming a position, in which his bent knees were drawn up to touch his very nose.
“Sleep is quite out of the question,” again said the Sadhuram.
Poor friend, Ram was sorely testing him, all for his good and good alone. The night passed. Early morning, when the day was breaking, the shivering Sadhu proposed a climb down the hill. But Ramdas suggested that they might go farther on about three miles, and visit the waterfall called “Papanasini”. The general belief is, that the person who takes bath in this waterfall, will be washed of all his or her sins; hence the name. The Sadhuram agreeing, both proceeded to this spot and bathed in the waters falling down a rock with great force. Since it was broad daylight now, the top of the hill in all directions was seen clearly. The beautiful landscapes and valleys that met the eyes were simply entrancing. Bath over, the Sadhuram hastened down the hill, followed by Ramdas, and before evening they reached the city below. The same evening, both boarded a train running northwards.
CHAPTER XII GOD IS EVERYWHERE
THEY travelled to Kalahasti. After a day’s stay here, they left for Jagannath Puri. It was noon. The Sadhuram and Ramdas were in the train. A Ticket Inspector, a Christian, dressed in European fashion, stepped into the carriage at a small station, and coming up to the Sadhus asked for tickets.
“Sadhus carry no tickets, brother, for they neither possess nor care to possess any money,” said Ramdas in English.
The Ticket Inspector replied: “You can speak English. Educated as you are, you cannot travel without a ticket. I have to ask you both to get down.”
The Sadhuram and he accordingly got down at the bidding of the Inspector. “It is all Ram’s will,” assured Ramdas to his guide.
They were now on the platform and there was still some time for the train to start. The Ticket Inspector, meanwhile, felt an inclination to hold conversation with Ramdas who, with the Sadhuram, was waiting for the train to depart.
“Well,” broke in the Inspector looking at Ramdas. “May I know with what purpose you are travelling in this manner?”
“In quest of God,” was his simple reply. “They say God is everywhere,” persisted the Inspector, “then, where is the fun of your knocking about in search of Him, while He is at the very place from which you started on this quest, as you say?”
“Right, brother,” replied Ramdas, “God is everywhere but he wants to have this fact actually proved by going to all places and realising His presence everywhere.”
“Well then,” continued the Inspector, “if you are discovering God wherever you go, you must be seeing Him here, on this spot, where you stand.”
“Certainly, brother,” rejoined Ramdas, “He is here at the very place where we stand.”
“Can you tell me where He is?” asked the Inspector.
“Behold, He is here, standing in front of me!” exclaimed Ramdas enthusiastically.
“Where, where?” cried the Inspector impatiently.
“Here, here!” pointed out Ramdas smiling, and patted on the broad chest of the Inspector himself. “In the tall figure standing in front, that is, in yourself, Ramdas clearly sees God who is everywhere.”
For a time, the Inspector looked confused. Then he broke into a hearty fit of laughter. Opening the door of the compartment from which he had asked the Sadhus to get down, he requested them to get in again, and they did so, followed by him. He sat in the train with the Sadhus for some time.
“I cannot disturb you, friends, I wish you all success in your quest of God”. With these words he left the carriage and the train rolled onwards. O Ram, Thy name be glorified!
CHAPTER XIII
A KIND POLICEMAN
AT noon, next day, Ram, who is the loving Parent of all, seeing that the Sadhus were going without food, induced a ticket-clerk to ask them to alight at a station between Bezwada and Jagannath Puri. Ramdas does not remember the name of the station. Coming out of the station, they proceeded towards the city and procuring some food, refreshed themselves and, returning in the evening to the same station, spent the night there. Next day, they had to catch the train at the same hour at which they were made to alight the previous day. Well, there was some difficulty to encounter, all, of course, apparent, for Ram’s ways are always mysterious. It was agreed to by both the ticket-clerk and the station-master not to permit these Sadhus to board the train. So, on the arrival of the train when the Sadhus were entering the carriage, both these officers, of course, in strict discharge of their duties, prevented them from doing so, in spite of the entreaties of the Sadhuram. The passengers on the platform had all occupied the carriages. The two Sadhus and the railway officers were alone on the platform. The clerk and the station-master were keenly watching the Sadhus lest they should slip into the train. O Ram, how wonderful Thou art! There was still some time for the train to start. Now, a railway policeman coming up to the Sadhus, asked them to get into a carriage. But the Sadhuram told him that the ticket-clerk would not allow them to go. The policeman then, going to the place where the clerk and the station-master were standing, placed the case of the Sadhus before them saying:
“You see, these Sannyasis deserve to be allowed to get into the train. As regards tickets, they cannot be expected to carry money since money is not their quest, as in the case of worldly people.”
These words did not convince the railway officers. They replied rightly of course:
“It is against rules to permit anybody to travel in the train without a ticket. So, it is useless on your part to plead for them. Moreover, you forget the fact that your suggestion is against the very spirit of your duty as a policeman in the service of the railway company.”
This reply annoyed the policeman considerably. He felt strongly that these Sadhus must, somehow, be allowed to travel by the train.
It was now nearly time for the train to start. The kind policeman was very uneasy. His
eyes flared up and there was a glint of a desperate look in them. He swiftly moved towards the train and opening the door of the carriage, beckoned the Sadhus to enter, which they did as told. It was all the work of a moment. But this was observed by the ticket- clerk from a distance, and he ran up to the place at once.
“On what authority did you permit the Sadhus to enter the train?” questioned the clerk in an angry tone.
The policeman, who was tall and stalwart, placed himself in front of the closed door of the carriage, his back leaning against it.
“Look here, brother,” he replied in a cool but firm voice, “in a matter of this kind, there is no higher authority than the dictates of one’s own conscience, which are rightly considered as the promptings of God Himself.”
“This action of yours shall be reported to the higher authorities and you will answer for it!” warned the ticket-clerk.
“Certainly, friend,” replied the policeman, “as a result of your report, even if I be dismissed from the service, I am fully prepared to face all consequences. But neither you nor anybody on earth, shall prevent the Sadhus from travelling by this train.”
The clerk was sorely perplexed at the attitude of the policeman, and was looking for the station-master, who was then busy giving the signal for the departure of the train since the time was up. The whistle went and the train rolled on. The clerk was simply staring at the carriage occupied by the Sadhus, quite helpless. O Ram! What can poor Ramdas, Thy slave, understand by this incident? Why, when Thy omnipotent hands are at work, nothing can stop or obstruct Thee. O kind and loving Protector of the universe! Thy one touch can change in a moment the entire face of the universe! The very policeman, who is stationed on the railway platform, to prevent passengers from breaking the rules of the company, deliberately breaks all such rules himself, and seats two Sadhus in the train, knowing full well that they held no tickets, and this too, in face of bitter opposition and at the risk of losing his job! O Ram, it is now beyond any doubt that Thou art seated in the hearts of all, inducing the whole universe to act and move in strict accordance with Thy sovereign will. Ram! Thou art indeed the true lover of Thy devotees. Thy slave cannot find words to express Thy greatness and Thy love! O tears, flow on! And this is the only way Ramdas can express his feelings.
CHAPTER XIV
JAGANNATH PURI
THE train rode on. Jagannath Puri was reached in the evening. The night was spent on the verandah of a Dharmashala. The cold here was also very great. Next morning, both went up to a large tank, outside the city, and finishing bath and ablutions directed their steps to the famous temple of Jagannath, the beautiful white dome of which was visible high up in the sky from any place in that pious city. Now the Sadhuram and Ramdas found themselves at the great door of the temple. But how to gain entrance? The doorway was completely blocked up by the rushing crowd of pilgrims. There was a good deal of elbowing, pushing and kicking in the thick and struggling mass of humanity. Looking on this state of things Ramdas, with hands joined in salutation, spoke thus:
“O Ram! How can Thy poor slave gain access in this rush of men and obtain Thy Darshan? There appears to be no chance for him - a weak and helpless fakir.”
Scarcely were these words uttered, when, from the crowd at the entrance, out came a tall Brahmin and approaching him, took him by the hand, led him to the door and using
all his strength he pressed himself through the thick crowd, and making a passage, conducted the bewildered Ramdas along with him. It all appeared like a dream! Ramdas had now become unconscious of his body and plunged into communion with the Almighty Ram. In about five minutes, he was standing before the big idol of Jagannath. The Brahmin still holding him by the hand, Ramdas laid his head at the feet of this idol.
This over, the Brahmin took him for a round of the temple. ‘O Ram! What words can convey Thy kindness to Thy slave! All glory to Thee!’ All along, while going round, he was immersed in a strange ecstasy, tears flowing down profusely from his eyes. What joy indescribable! Oh! One moment of that existence outweighs all the pleasures of the world. A few minutes later, he and the Brahmin guide were out again at the very place wherefrom he had been fetched. Here procuring some Prasad, i.e., boiled rice, the Brahmin put it into the mouth of Ramdas.
“Now my work is over,” said he and was going inside the temple leaving him; but before he did so, Ramdas was somehow impelled to put him a question:
“Brother, how was it you were so kind to a wandering Sadhu whom you took into the temple for Darshan?”
“Jagannath alone can answer your question,” replied the Brahmin. “No sooner did I see you, than a strange and sudden desire seized me to take you in and get you the Darshan of Jagannath. Why I did all this I cannot explain - it was all the work of God.” Certainly Ram’s work!
CHAPTER XV
CHRIST, A MESSENGER OF GOD
THE same evening, the Sadhuram led the way to the railway station where they boarded a train. The train travelled onward north, carrying the two Sadhus until it reached the station before the great Howrah station. It is the rule of the railway company at this station to collect tickets from all passengers. Accordingly, an Anglo-Indian friend, a ticket collector, entered the carriage and demanded of the Sadhus their tickets. The Sadhus had, of course, to confess that they possessed no tickets. At this the strict ticket collector asked the Sadhus to alight since, he said, it was against rules to travel by train without tickets. This order was promptly obeyed by both the Sadhus. It was all Ram’s wish. The time was about 8 o’clock in the night, and the station was a small one. They were made to stand near the gate until the train departed, when the attention of the Anglo-Indian friend was drawn to the Sadhus again. Coming to them, he ordered them to sit down. At once the Sadhus sat down.
“No, not there,” said the friend and pointed his finger a few yards to his left. The Sadhus instantly got up and, going to the place indicated, sat there.
“Not there, not there,” cried again the Christian friend, who seemed to possess a sense of humour. “This side,” and pointing to his right, said, “get up, quick, and sit here.”
The Sadhus did as they were bid and occupied the new place pointed out to them. Again, for the third time, a command came from the friend for a move to another place, which was also immediately obeyed. Both the Sadhus were moving about in perfect agreement. When they sat down at the last mentioned place indicated by the Anglo-Indian friend, the Sadhuram grumbling remarked to Ramdas:
“Swami, this is a strange man dealing with us. His only intention seems to be to tease us.”
“No, brother, you mistake the kindness of this friend,” replied Ramdas. “We had been so long sitting in the train and, as a result, our legs had become benumbed. To remove the stiffness and to induce brisker circulation of blood, the kind friend makes us walk this side and that, and asks us to sit and stand. It is all for good. Ram be praised for His goodness and love.”
This reply did not seem to satisfy the Sadhuram who said: “Your philosophy is very hard for a poor Sadhu like myself to properly understand.”
During this conversation, the Christian friend had disappeared. Now, he returned with a bull’s eye lantern and holding it straight towards the Sadhus, made the light fall first on the faces of the Sadhus, one after the other, and then, all over them and around them. By the help of the light he made the discovery of the bag and brass pot of the Sadhuram and a small bundle of books and a tiny aluminium pot of Ramdas.
“Now, I will have this,” saying thus, the friend took the brass pot of the Sadhuram and placed it beside him at which action the poor Sadhuram turned quite pale.
Next, the friend pulled his bag towards him and, opening it, examined its contents but, finding nothing worth taking, handed it back.
“Next, what have you got?” he asked, his attention now directed towards Ramdas.
Meanwhile, Ramdas had placed his pot and the parcel of books in front of the Christian friend.
“Brother,” answered Ramdas “these two articles are yours. You are quite welcome to have them since Ramdas never owned them as his at any time; they belong to anyone who demands them.”
“This small pot is not wanted,” he remarked, “the brass one is more suitable. Now what is this you have in this parcel?”
On uncovering it his sight fell upon the pocket-sized New Testament on the very top of the packet. Pulling it out he looked on the title in gilt letters - “New Testament”. He questioned Ramdas:
“What have you to do with this book?” “Everything, brother,” replied Ramdas. “Do you believe in Christ?” asked he. “Why not? Christ is also a messenger of God, come for the salvation of mankind.”
This reply at once touched the heart of the friend. Coming close to Ramdas, he said: “Master, kindly pardon your servant who gave you a good deal of trouble without knowing you.”
Saying thus, he led both inside the station and offering two chairs made them sit on them. The brass pot was, of course, returned to the Sadhuram which brought colour and light back to his sorrowful face. O! Christ be praised. The Anglo-Indian friend became very kind and offered to get them tea, etc., all of which Ramdas declined with thanks.
“Look here, Master, another train is due in about half an hour. On her arrival, I shall see that both of you are comfortably seated in it, and then you can proceed to Howrah. Again, your servant regrets very much the treatment meted out to you and sues for your pardon.”
‘O Ram, O Christ, Thou hast a strange way of testing Thy humble slave. O Ram, Thou art a mystery, but Thou art Love - kindness itself. He who trusts Thee, O Ram, is sure of Thy entire support. This is all one can know of Thee and that is sufficient. To understand Thy ways is not only impossible but also unnecessary for Thy humble devotees. To bask in the sunshine of Thy infinite love is in itself the highest happiness. The child asks for the love of the mother and gets it and is satisfied. Where is then room to ask for anything more than this?’
In due time the train arrived, and the Christian friend, according to his promise, secured comfortable seats for the Sadhus in a compartment. The train started and reached Howrah station at about 10 p.m.
CHAPTER XVI
CALCUTTA AND DAKSHINESHWAR
BOTH the Sadhus launched out in the darkness and coming upon the banks of the Ganges crossed the huge bridge over it. The cold was very great. Reaching the other side, and turning to the left, they descended some steps and came to a place, where a portion of a temple, close to the Ganges, is used by the Brahmins to attend spiritually upon the pilgrims after bath in the sacred river. Here, the Sadhus found a plank on which they rested for the night. Next day, early morning, they mounted up and proceeded to Calcutta. Making enquiries about the temple of Kali they were directed towards Kalighat about seven miles from the place. In due course, they reached Kalighat and went straight up to the temple and stood in front of the big image of Kali in black stone - a large red tongue lolling out of Her widened mouth.
“O Mother of the Universe,” prayed Ramdas, “ bless Thy weak and helpless child - may Thy humble slave look upon all womankind as mothers, representing Thy divine form.” Here again Ramdas experienced a feeling of inexpressible joy and complete resignation to the divine will. Tears flowed profusely from his eyes. It was all due to the Mother’s grace. The Sadhus stayed in the Dharmashala at this place for two days.
Retracing their steps back to Calcutta, the Sadhus again arrived at the banks of the Ganges. As prompted by Ram, Ramdas then proposed to go to Dakshineshwar, and accordingly they boarded a steamboat - a kind friend having furnished them with tickets - which carried them on the breast of the Ganges, on the banks of which they alighted, a long distance away from Calcutta. This was 10 o’clock in the night. The night was dark. With some friends on the road they inquired for the way leading to Dakshineshwar, and as directed they walked on from lane to lane, and then through fields losing their way at places for want of a guide. It was all Ram’s work who was testing his devotees. However, by His grace, the Sadhus reached at last the entrance to the famous temple at midnight. They found the big massive front door shut at which they knocked. The door opened and a voice in a high key demanded.
“Who is there?”
“Two wandering Sadhus come for the Darshan of Kali,” replied Ramdas.
“That is all right, you cannot come in now, you may do so tomorrow morning.”
So saying the friend was about to close the door in the face of the Sadhus, but both of them quietly got in, in spite of his remonstrances, and he was found later to be the night-watchman. Both the Sadhus walked into the large square of the temple, fully resolved not to turn back until they obtained the Darshan of Kali. The kind watchman who got wild at first softened, and told the pilgrims that they could get the Darshan of Kali, but they must not think of staying in the temple for the night, as it was against rules to do so.
“That is Kali’s affair - none of ours to think of at present, “ replied Ramdas.
They walked to the place whence a light was proceeding, and found themselves standing in front of the image of Kali. A thrill of joy coursed through Ramdas’ frame at the sight of the figure of Kali - the beau ideal of Sri Ramakrishna Paramahamsa - that well-known Saint of Dakshineshwar. While they were standing with folded hands before the idol, a friend issued out of the temple and finding the Sadhus, gave them some of Kali’s Prasad to eat. Ramdas then questioned if it was the wish of Mother Kali to grant them refuge for the night in the temple. The Pujari - this kind friend was such - hesitated and said:
“According to the rules of the temple, no outsiders are allowed to sleep during nights inside the temple precincts. However, since it is nearly midnight now, it would be hard indeed to send you out in the darkness and cold.”
‘O Ram! No rules, no regulations are binding upon Thy Bhaktas. To utter Thy glorious name means to be at once free from all bonds, all ties, all rules and all fetters.’ Then the kind Pujari friend led the Sadhus to an open Dharmashala on the banks of the Ganges. He again provided them with some eatables and pressed them to eat. Ram’s kindness knows no bounds. In the place occupied by the Sadhus sleep was out of question. Not only was the cold very severe due to the chill breeze blowing from the river but also quite a host of mosquitoes commenced attacking the Sadhus in grim earnest.
“This is a terrible state of things,” cried out the Sadhuram. “In Tirupati, there was only cold which was comparatively tolerable, but here, it is coupled with the sharp stings of mosquitoes.”
“It is all right, friend,” replied Ramdas. “Ram’s kindness cannot be sufficiently praised. He has found a most efficient method to keep Ramdas awake to enable him to perform Rambhajan without sleep encroaching upon it in the least.”
“Well, well,” was all that the Sadhu said who was now busy driving away the winged guests by waving to and fro the piece of cloth with which he covered his body. The Sadhu spent a very disturbed night, complaining, fretting and grumbling while Ramdas was struggling to bear it all by absorbing his mind in the meditation of Ram, who in a short time made him unconscious of his body, in which state he remained most of the night.
The day was just breaking when the Sadhuram got up and asked Ramdas to follow him out of the place. He did not know where to go. But one thing, he wanted to be away from the place at the earliest opportunity. The Sadhus had not proceeded half a furlong from the temple when they met the Pujari, who had been so hospitable to them the previous night, coming up in front of them.
“Where are you going so early?” hailed the kind-hearted friend. “You should not go away unless you take the midday meal, the Prasad of Kali. Pray, get back to the temple.” This invitation had to be accepted, and both returned to the temple. Ram’s ways are mysterious indeed!
“Wash yourselves and your clothes in the Ganges,” suggested the Pujari. “In due time, you will be invited for dinner.”
As suggested by him, both descended a number of steps leading to the sacred river in which they bathed and also washed their clothes. Coming up to the temple courtyard, they spread the wet clothes in the sun for drying and sat there warming themselves from the same source of heat. The following thoughts then crossed Ramdas’ mind:
‘O Ram, Thou hast brought Thy unworthy slave to this temple, because of the greatness of the Saint Sri Ramakrishna, who flourished here at one time and whose teachings have spread all over the world. Somehow, Thou hast prevented Thy slave from leaving the place in the morning. After the midday meal he has to bid farewell to the place. But before doing so, would it not be well, O Ram, to acquaint Thy slave with the spot where the great Saint lived and performed his austerities and meditation?’
Scarcely five minutes had passed since these thoughts were working in his mind, when a young and tall Sannyasi dressed in a coat reaching nearly to his feet and his forehead smeared with stripes of Chandan, i.e., sandal paste, walked up to where Ramdas was sitting, and sat beside him. After an exchange of salutes, he spoke:
“Brother, have you not heard of the great Saint of Dakshineshwar, Sri Ramakrishna Paramahamsa, who lived here some years ago?”
“Yes, friend, Ram has brought his Das here for that very reason,” replied Ramdas who was then wondering at the inscrutable ways of Ram.
“Well then,” said the Bengalee Sadhu, for he was a Bengalee, “come along with me, I shall show you all the places connected with his life here.”
‘O Ram, in what words shall Thy poor untutored slave measure the depths of the fountain of Thy love for Thy Das? No sooner does he speak out his wish than it is fulfilled!’ The Bengalee Sadhu led the humble Ramdas (the Sadhuram did not accompany him) into a room forming a part of the rows of buildings that surrounded the square yard of the temple. The room was locked! The kind Sadhu called for the key and opening the door, let in Ramdas. Oh, the joy of it all! Inside was found a cot on which there were a bed and two cushions used by Sri Ramakrishna, preserved in his memory. Ramdas, approaching them, reverently laid his head on them by turns. By this time he was beginning to feel the electric influence of the very air inside that room. Thrill after thrill of joy passed through him. He then laid himself flat on the floor of the room and began to roll all over the place, feeling all the while, an inexpressible ecstasy of bliss. O Ram, the floor was blessed by the tread of the sacred feet of that holy man. About half an hour passed thus and he was still rolling on the floor, his face beaming with a strange light of infinite joy
CHAPTER XVII
TARAKNATH TEMPLE
THE Bengalee Sadhu was standing simply staring at the spectacle. At last, coming to himself, he suggested they might go out of the room, as other spots had also to be visited. Most reluctantly, Ramdas got up and came out of that heavenly place. Next, the Sadhu guided him - and he was in a state of complete dreaminess at the time - to a garden behind the room, and pointed to a cluster of five trees called Panchavati, around which a circular platform of earth and stones was raised.
“Here, the Paramahamsa used to sit frequently and offer Upadesh to his disciples,” explained the Sadhu.
Then he led the way to a small hut wherein, he said, the Saint used to sit in Samadhi or deep meditation of his favourite ideal - Mother Kali. O Ramdas, thy eyes are indeed blessed by these sights; flow on tears, warm with the glow of supreme happiness. Now, the Bengalee Sadhu proposed to take him on a visit to a young Sannyasi - a disciple of Sri Ramakrishna. Agreeing, he was escorted and led away from the temple site for about a mile, where two Sannyasis were found busy worshipping in front of the pictures of the Paramahamsa and Kali, placed in a small Mandir. Ramdas and the Sadhu, on prostrating before the Sannyasis, were invited to sit inside the temple. The Puja over, they were given some Prasad, on partaking of which they sought permission to depart. Coming back to the Kali temple, the Bengalee Sannyasi led the two Sadhus to the banks of the Ganges where the steamboat jetty was situated. From this place the Sannyasi pointed out the place called Belur Math, on the other side of the Ganges. He procured tickets for Ramdas and the Sadhuram and conducted them to the steamboat, which they duly boarded. But before leaving, he suggested that when travelling onwards by rail they might make a halt at a shrine called Taraknath or Tarakeshwar, a place worth visiting. This suggestion was kept in mind since it came from Ram Himself whose kindness was felt at every step of this most marvellous and memorable pilgrimage.
In due course both the Sadhus landed on the opposite side of the Ganges. A walk of about two furlongs brought them to a small temple where there resided a number of young men belonging to different parts of India. One of them took the Sadhus inside the temple in which a painting of the Paramahamsa was placed for daily worship. On enquiry, it was found that the temple was erected over the ashes of Sri Ramakrishna. Then the Sadhus visited the beautiful Samadhis raised over the remains of Swami Vivekananda and the Holy Mother (wife of Sri Ramakrishna). Ramdas, wishing to spend a night at the Math, expressed his desire to the friends of the place, but was told that as there was no accommodation it was not possible to accede to his request. It was all the wish of Ram who does everything for good.
Thence they proceeded to the nearest railway station and got into a train going west, and one morning, they found themselves at the Tarakeshwar station where they alighted. They proceeded straight to the famous temple of Taraknath, in which it is said a Shivaling had its spontaneous birth breaking up the roots of a palmyrah tree - hence the name Taraknath. After bath and Darshan, the Sadhus went out to the city. Making enquiries, they learnt that some liberal Rajah was feeding 40 to 50 Sadhus every day with a sumptuous dinner. Coming to the place they waited, along with many others, outside the Dharmashala.
About 11 o’ clock, an old friend, the manager of the Kshetra, called in the Sadhus counting the number required, and let them in, one by one. On a long verandah, in two rows, facing each other, all the Sadhus sat down and leafy plates were placed before them. When the food was being served, a new Sadhu, of middle age, came in and demanded food. The manager of the Kshetra at first refused to take him as the number to be fed was complete. But at the mention of the fact by the Sadhu that he had not had meals for two days past, he was also offered a leaf and he sat down at a place which happened to be just opposite to Ramdas. The dinner consisted of wheat Purees pretty thick and about 16" in diameter, some Bhajee or curry, and sweets. At first, each was served with two Purees and sweets, etc. The Purees having been prepared out of mill-made mixed wheat-flour, were flexible like rubber. Ramdas was wanting in teeth - in all he had not half a dozen in his mouth. Even those who had the full complement had to struggle hard with the Purees before they could be thrust down the throat. Ramdas’ case was hence unique.
Now the Sadhu, the latest arrival for the dinner, sitting in front, was observed to have finished his share in less than two minutes. He was served again with four Purees which also disappeared in a trice. Again four more, and they met with the same fate! The Sadhu was looking up for more! At this juncture, the old friend ordered the cook to fetch out the whole stock of Purees from the kitchen. Then he approached the Sadhu and said:
“Maharaj, you may take as many as you like,” and he served one, two, three, four and so on and on until he counted twenty.
Still the Sadhu would not stop. Four more and the friend stopped, assuring the Sadhu that he shall have some more after finishing those already served. At this stage, the attention of all Sadhus was directed towards this voracious eater. All commenced to watch his eating process. But, for himself the Sadhu was calm and determined. Puree after Puree disappeared. It mattered not for him what was going on around him. At every four or five Purees he was drinking water out of a big brass pot he had by his side. Most of the Sadhus present there could not eat more than four each. The record with some did not exceed six Purees. But the phenomenal Sadhu had been served in all 34 Purees. He was also served more Bhajee or curry and sweets. He ate them all, with one potful of water into the bargain.
The affair is narrated here, not out of any disrespect to the Sadhu, but to apprise the reader of the case of a man who had a tremendous appetite, showing forth the wonderful Maya of Ram. After 2 days’ stay at the shrine, Ramdas and the Sadhuram left the station and came to Gaya, where they obtained
Darshan in the temple and had a bath in the holy river Phalguni. The next day they started, and reached the famous shrine of the North - Kashi (Benares).
CHAPTER XVIII KASHI
THE city of Kashi is a city of magnificent temples, the domes and turrets of which, when viewed from a height, lend a charm to the scene on the banks of the holy river Ganges. The whole of India rightly recognises that Kashi is one of the most important shrines of Hindustan. Everyday, pilgrims by thousands are pouring into the place from all parts of India. As Ram took Ramdas on this pilgrimage in winter, the cold was very great here, and the Sadhuram and he had not sufficient clothing, and sleeping as they were in an open place on the bank of the river, the cold was felt very acutely - especially by the Sadhuram. The Sadhuram was getting impatient everyday. His main object of travelling in the North seemed to have been fulfilled after visiting Kashi. Now he wanted to return to South India. Ram’s will. Nothing happens in this world but subject to His divine will. Ram’s ways are inscrutable.
Next day, the train carried the Sadhuram and Ramdas to Ayodhya, the place where Sri Ramachandra lived and reigned. It was night when the pilgrims reached the place. They rested for the night in the open passenger- shed outside the station. The cold was intense. The Sadhuram suggested that both should lie down back to back, the backs touching each other. This device was adopted in order to exchange one another’s heat of the body for mutual warmth. Really an original idea! Thus passed the night. Early next day, both proceeded to the city and then to the Sarayu river. Washing the hands and feet, the Sadhuram suggested that no bath need be taken as the cold was very great. So, returning from the holy river, they visited various Mandirs of Sri Ramachandra and Hanumanji, secured food at a Kshetra and that very night caught a train going down towards Bombay.
Now, the Sadhuram had once and for all decided to close the northern India pilgrimage and hence the journey towards Bombay. ‘O Ram, Thy will is supreme. Although Ramdas has yet to visit more shrines of north India it is beyond Thy humble slave to know the reason for Thy taking him to Bombay. Every move Thou givest to the situation of Thy Das is considered by him to be for the best.’ The train travelled taking the Sadhus south and south. Station after station was passed. At a small station, while the Sadhuram was dozing, some passenger who had not perhaps any pot with him, took away, while alighting, the brass pot of the Sadhuram who woke up and discovered his loss after the train had left that station. He began to fret over the loss a great deal - in fact he wept bitterly over it like a child.
The next station was Jhansi which was duly reached. Here the ticket inspection was very strict. So the ticket-clerk pulled down these Sadhus as well as many others from other carriages, and led them all near the gate, leading out of the station. There were in all about ten Sadhus. The ticket-clerk made all of them stand in a line on one side of the entrance or exit - it was both. The passengers were now going out of the station and the clerk was collecting tickets at the gate, his back turned against the Sadhus, who were made to stand only at arm’s length from the clerk. The first in the line of the Sadhus was a young Sannyasi with a Jatah or tuft of matted hair. Whenever the ticket-clerk had a momentary respite from the collection of tickets, he would turn round and clutching the Jatah of the young Sadhu, who was nearest to him, shake his head violently. The next moment he had to attend to ticket collection. When the stream of passengers thinned and there was some break, he would again handle the head of the Sadhu and give it a shake or inflict blows upon it with his fist. While this was going on, by a look at the face of the Sadhu, who was next to him in the line, Ramdas made out that there was a happy smile on the face of the young Sadhu.
CHAPTER XIX LOVE CONQUERS HATE
THE Sadhu seemed to enjoy the treatment. He was calm and contented. Ramdas, wishing also to taste the pleasure, requested the Sadhu to exchange places with him and thus offer him also the unique opportunity of receiving the attention of the ticket-clerk. But the Sadhu would not be persuaded to abandon his enviable position. Off and on, the clerk was meting out this treatment to the willing Sadhu. This continued for nearly half an hour. The ticket collection work at last stopped. Now the clerk was totally free from work, and he turned right towards the Sadhus. He approached the other Sadhus, of whom Ramdas was the second, with the object of handling them roughly one by one. Ramdas felt much relieved to see that his turn had at last come. The clerk coming up, caught his hand in a firm grasp and looked on his face in which he discovered a most welcome smile, bright and beaming. At once he let go his hand and drawing himself back a few steps seemed to have given himself to some thinking. It was Ram who was at work. For, next instant, he asked all the Sadhus to go out of the station. Accordingly all the Sadhus left the station one by one.
‘O Ram! When Thy invincible arm protects Thy slave where was fear for him? One thing was proved incontestably and beyond any doubt and that was - Thou disarmest the evil intentions of an adversary when he approaches you in a violent mood by meeting him with a smile instead of with fear or hatred.’ Love can surely conquer hate. Love is a sovereign antidote for all the ills of the world. After all, the whole occurrence might be only Ram testing the Sadhus to see if they would lose their self-control under provocation. All that Ram does is for the best.
Now the time was about 2 o’clock past midnight. It was pitch dark. So the Sadhus sought for a place on the station for taking rest for the night. But conditions for this were far from favourable. The station was full to overflowing, as it were, with passengers. Every available nook and corner of that portion of the station intended for passengers was occupied, and they were all scattered on the
floor sleeping in fantastic postures - all space filled up. However, Ramdas and his guide, the Sadhuram, crept near a pillar where there was found room for both to sit on their legs. The cold here also was very severe. The Sadhus sat up close to and pressing each other, so much so, that they seemed almost moulded into one piece. Rambhajan was going on. Ramdas became unconscious and dozed away where he sat and did not wake up until he was roused by a strong and shrill voice asking all passengers to take to their feet and walk out of the station. This was the order of the railway police.
Ramdas opened his eyes and instantly became conscious of his body which was discovered to be in a peculiar condition - the legs had turned so stiff with cold that they had stuck fast at the bend of the knee-joint, and on a look at them he further made out that from the knee downwards both the legs had swollen, and also the feet, as though they were stricken with elephantiasis. However by rubbing them briskly by both hands for about five minutes, he could unlock the stiffened joints. Slowly rising up, he hobbled along for some distance. As he walked on, the stiffness disappeared. About 8 a.m. they reached the city of Jhansi about four miles from the station.
CHAPTER XX
JHANSI
MAKING enquiries, they straightaway went to a Dharmashala, and resting here for sometime, at the suggestion of the Sadhuram, directed their steps to the bazaar and obtaining some flour, etc. from a charitable merchant, the Sadhuram prepared a few Rotis and Dal Curry. After finishing dinner they remained in the Dharmashala till evening. Then the Sadhuram proposed a move towards the station which was reached before dark. The same ticket-clerk, whom Ram had brought in touch with the previous night, was found at the gate. Ramdas went to him and requested him to allow them to proceed to Bombay by the night train. Although at first he consented to do so, when the train arrived at 2 a.m. he refused them admission to the platform. It was all Ram’s wish. So they had to spend another night in the station, which meant cold, stiffening and swelling of the limbs for a second time.
Next morning, they retraced their steps again to the city. The state of the Sadhuram’s mind at this time was most miserable. Coming to the same Dharmashala, they met two Telugu Sadhus. The Sadhuram after a short talk with these Sadhus at once made up his mind to give up the company of Ramdas and join them. It was again all Ram’s making. His ways are always inscrutable. Total submission to Him means no anxiety, no fear, no pain and all assurance. About half an hour later Ramdas was left alone in the company of Ram whose name he was uttering without cessation. The new Sadhus and the Sadhuram - who was so long his guide and foster-mother, as it were - departed from the Dharmashala. Ramdas was meditating on Ram unconcerned at the severance of the Sadhuram’s company; for complete resignation to the will of Ram had deprived him of all sense of anxiety and cares for the future. Thus, time was passing in Rambhajan when two friends coming up to him dropped into his hands two one Anna pieces, suggesting that he might purchase some eatables from the bazaar and break his fast. Accordingly, he directed his steps to the bazaar. Here, while purchasing some eatables from a sweetmeat shop, he felt at his elbow somebody pulling him. He had now received the eatables. Turning round he heard the friend address him:
“Maharaj, a Seth desires you to go over to him.”
Ramdas instantly followed the friend who led him into a shop, wherein were piled up wheat bags. As he entered the place, a friend came up from inside the shop and fell prostrate at the feet of Ramdas - the mendicant. Rising up with folded hands, the friend requested him to accept Bhiksha at his house that day. This friend was the merchant who had sent for him. He was then asked to sit on a thick white mattress - called Gadi - with cushions to lean against. But Ramdas was a humble slave of Ram. So he preferred to sit on the floor. Here again he was offered a gunny bag on which he sat. After dinner the kind-hearted merchant sat beside him and put him some questions in regard to his movements, etc. - which were all duly answered in terms of Ram’s will, which was alone his sole guide. He further told the Seth of Ram’s kindness and love for his Bhaktas and how he who trusts Ram knows no sorrow and can be happy under all circumstances.
To have Ram’s name on the lips means joy - pure joy - nothing but joy. The merchant was visibly affected to hear these words for he was himself a great Rama-Bhakta. “Sitaram, Sitaram,” was always on his tongue. After a few minutes’ talk, the Seth entreated Ramdas to remain with him for some days. He said that Ramdas’ body, which was then in a most neglected condition, required to be taken care of and that Ram had specially sent Ramdas to him with this sole object. It must be related here that the clothes in which he was clad were all rags. Mahadev Prasad - such was the name of the merchant in whose care he was placed by Ram, - provided him with new clothes dyed in Gerrua, and every care was taken of him by this kind host. Mahadev became extremely fond of him. At nights, in spite of remonstrances, Mahadev Prasad would sit beside the sleeping Ramdas and press his feet. O, the kindness he showered on poor and humble Ramdas was unbounded. ‘O Ram, it was Thee who was doing it all through that friend. O Ram, how good, how loving Thou art!’ Weep on - weep on Ramdas - in silence, weep on - weep not in sorrow but in joy, because Ram’s grace is upon you.
For a month he was detained by Mahadev with him.
Throughout the day and night he would not give up the company of Ramdas. At his request Ramdas was explaining to him the meaning of some Slokas from the Bhagavad Gita with the help of the small understanding with which he was gifted by Ram, and Mahadev in return would read out and explain that monumental work of Tulsidas - the Hindi Ramayan. All people in his house were also very hospitable and kind to Ramdas. To prevent any cold affecting the heart of frail-bodied Ramdas, Mahadev got a tight woolen jacket made for him. ‘O Ram, how kind of Thee! When Thou art out to show Thy fondness and love for thy slave, Thou shameth the very human mother who gave birth to Ramdas’ body. Such is Thy unlimited love.’
During Ramdas’ stay at Jhansi, Mahadev Prasad took him on a visit to two Mohammedan Saints. The first was an aged Saint named Mirzaji. He might have been over 60 years of age, lean and bent. He would not speak, but there was a cheerful twinkle in his eyes. In short, he was a mere baby - simple, innocent and free. Mahadev Prasad had brought some eatables with him which he thrust into the Saint’s mouth bit by bit. There was not a single tooth in the Saint’s mouth. The eatables were soft sweets. He chewed and swallowed them unconcernedly. He seemed to recognize nobody. His eyes had an absent and vacant look, though bright. He was visited twice. On the second occasion, he was found sitting on the ground outside his cottage, quietly tearing to bits stray pieces of paper scattered around him.
CHAPTER XXI
MEDITATION - THE ONLY WAY
THE other Saint whose name was Pirjee was comparatively a younger man than Mirzaji. He would speak and reply to questions put to him. Mahadev asked Pirjee whether happiness could be found in the Samsaric life in which he was placed. At this question, Pirjee seemed to have roused himself a little. His voice was firm and decisive.
“Well brother, as I have told you several times, there is only one remedy and that is, give up, give up the miserable life of the world and, going up to a solitary place, meditate upon God who alone can give you the happiness you are after. This is the only way and no other.”
‘O Ram, Thou hast brought Thy slave in touch with these Saints in order to confirm his faith in Thee. The first Saint teaches the state of one who reached Thee. The second teaches how to reach Thee.’ The kind Mahadev was taking him in the nights to various Bhajan parties in the city. When Ramdas told him one day that it seemed to be Ram’s wish that he should make a move, he was quite unwilling to part from Ramdas. To avoid an immediate contingency of a departure, he escorted him to a village called Oorcha which was about six miles from the city. The place is famous for the temple of Sri Ramachandra. Leaving him at this place, and after arranging for his food with a mother living near the temple, Mahadev Prasad returned to the city. His parting words were:
“You may remain here as long as you like or as long as Ram wishes you to remain. When He desires you to leave the place, kindly come back to me at Jhansi.”
When left alone in contemplation of the Divine Guide, Protector and Mother Ram, Ramdas wandered on the bank of the beautiful river of the place. On walking for about two miles he came upon a number of Samadhis or tombs - some very old and dilapidated over which were erected tall conical turrets that shot high up into the air. He understood, on enquiry in the village later, that they were the graves of women who performed Sati - a custom prevailing in olden days. This place is now used as a cremation ground. The site is full of trees and a beautiful calm reigns over the place. He decided - as prompted by Ram - to occupy one of the tombs for a retreat. For eight days he remained at this place. Only for about an hour at midday he would go to the temple and receive the rations prepared by the old mother, which consisted of a few saltless Rotis and boiled potatoes.
The whole night he would sit up for Rambhajan in that tomb. Nights were spent in ecstasy. Ram’s presence was felt in the very air he was breathing. In the mornings when he was repeating aloud the charming Mantram - “Om Sri Ram Jai Ram Jai Jai Ram!” - the birds of the air, small and big, and squirrels would alight on the parapet wall and would listen eagerly and with rapt attention to the sound of the great Pranava - Om! In the evening the same sound “Om” would work like magic upon the goats and bullocks that came near the tomb for grazing. They would raise their heads pricking up their ears, stand still and drink in the sound. ‘O Ram, it is proved beyond any doubt that Thou resideth in the hearts of all creatures.’ The sleeping souls of the birds of the air and the beasts of the plains are awakened at the call of Ram’s glorious voice!
CHAPTER XXII
RAM, THE FRIEND OF THE POOR
DURING his visits to the village, the villagers tried to dissuade Ramdas from staying in that jungle at nights as they warned him of tigers and other wild animals, because the place occupied by him formed part of a dense and extensive forest. But when the all-powerful Ram was there to save him, where was fear for him and from whom? Ram is pervading everywhere - in all things, in all beings, in all creatures. He continued there for eight days, when he received the command from Ram to move on.
A small incident which took place here has to be chronicled at this stage. One day, when he was passing the small bazaar of this place with his Lota in hand, he felt thirsty. He now approached, as he walked on, a number of small low huts on one side of the road. Going up to one of them, at its entrance he found an old mother sitting. He begged of her to give him some water in his Lota. The old mother shook her head and said: “Maharaj, you cannot take water at my hands.”
“May Ramdas know the reason for this objection?” inquired Ramdas.
“The simple reason is”, put in the mother, “I belong to a very low caste - to be brief - I am a barber woman.”
“What of that?” said Ramdas, not the least surprised. “You are Ramdas’ mother all the same - kindly satisfy the thirst of your son.” She was highly pleased at this reply, and going in brought out a seat for him and her water vessel out of which she poured some water into his Lota. He quenched his thirst occupying the seat so kindly offered by her. Now the old mother said that she was utterly miserable. Left alone in the world, she spent all her days and nights in pain, fear and anxiety. Ramdas then assured her:
“O mother, there is no cause for fear and anxiety or for a feeling of loneliness when
there is Ram to protect us all - Ram is always near us.”
“But a poor, weak-minded woman like myself does not possess any faith in Ram, because I am a sinner.” So saying the mother burst into tears.
“You shall have faith, kind mother, by the grace of Ram. Don’t despair, Ram is always the friend of the poor and the humble,” said Ramdas.
“Then show me the way,” asked the old mother.
“Repeat the one name ‘Ram’ at all times of the day and at nights when you are awake. You may be sure that you will not feel lonely or miserable as long as you are uttering that glorious name. Where this name is sounded, or meditated upon, there resides no sorrow, no anxiety - nay, not even death.”
Saying thus, Ramdas started to go, when she begged him to visit her again the next day. As desired by her, he went to her hut again the following day at about the same time.
“Well mother, how do you do?” was his question.
There was a cheerful smile on the face of the mother. She said that she had acted upon his advice and was finding herself much relieved from fear and cares. Then she offered
him some Ladoos which she said she had got from the sweet-meat shop.
“Mother, this is not what Ramdas wants, he wants something prepared by your own hands,” said he.
At this she went in and got for him, a piece of Roti or bread made by her which he ate with no small amount of pleasure. Later, he saw her once again, when she was busy uttering “Ram, Ram!”
CHAPTER XXIII GOD NEVER PUNISHES
BY Ram’s command Ramdas came back to Jhansi, where Mahadev Prasad welcomed him most heartily, and pressed him to spend a few more days with him. At this time Ram brought him into contact with more than a dozen friends at Jhansi, who were all very kind and hospitable to him. Of these, one young friend named Ramkinker was extremely kind. One day, in the course of a conversation, he heard that on the Himalayas there were two shrines - Kedarnath and Badrinath - and the path leading to these places was very difficult, and also the cold there was very intense. O Ram, it was all your suggestion. For him there was always a fascination for dangerous journeys and perilous places. Kedarnath - he had read of in the splendid writings of that great Mahatma Swami Rama Tirtha. His mind was made up. Ram prompted and the resolution was sealed that he should visit these shrines, however difficult the path that led to them. He expressed Ram’s wish to his friends. Mahadev and others, who valued his frail body so dearly, did not at first appreciate the idea. They said that the journey was a terrible one and it would prove so especially to Ramdas whose body was so weak and emaciated. He replied:
“Ram has given his fiat and Ramdas obeys, placing full trust in Him. The burden is on Ram to see that he is taken care of; even if his body were to drop off at the will of Ram, he would not grumble. He will then be Ram’s entirely - go he must.”
At once Ramkinker, the young friend, proposed to follow him on his journey to Kedarnath and Badrinath. So, he had to remain at Jhansi for some days more at the request of these friends, which gave Ramkinker sufficient time to make his preparations for the journey.
Some other incidents in connection with his stay at Jhansi have to be narrated here before he describes his pilgrimage to the Himalayas. After the resolution was made, he was taken over by Ramkinker, who kept him in a Ram Mandir near his own house and carefully looked after his personal wants. In this Mandir there was a Pujari known as Pandaji. O Pandaji! How very kind you were too. At midday, everyday, Ramdas would saunter out in the hot sun and walk in the streets of Jhansi for two or three hours. The heat of the sun at midday in that season was very severe; but he would not mind it. Observing this one day, Pandaji, who was treating him as a child, warned him thus:
“Look here, Maharaj, you are everyday going out at midday and wandering about in the hot sun. Your head, which is clean-shaven, is always uncovered. If you are obstinate, I shall have to lock you up in the temple before I go out.”
With this threat - an indication of his great love for Ramdas - he would press him to sleep in the afternoon and would not leave the Mandir for midday meals until he saw Ramdas asleep. O Ram, how kind Thou art!
One day, during his midday walks, Ramdas got thirsty and he discovered on the way a well at which some mothers were drawing water. He went up to the place and requested one of them to give him some water to quench his thirst. In reply, the mother who was asked for water said:
“Maharaj, I am a Mohammedan and you being a Hindu monk, it is not proper that you should accept water at my hands.”
“O mother!” replied he, “Ramdas knows no caste distinctions. He finds in you that Universal Mother, Sita, as he finds in all women. Therefore, do not hesitate to provide your son with some water.”
The mother was strangely surprised at this reply, washed the water-pot thoroughly and drawing water afresh, poured it out in the hollow of his hands and he drank as much water as he wanted. Then he continued his walk. For about ten days he was staying in the Ram Mandir, and during evenings a number of friends of the city would come and put him various questions about Ram, and he would try to satisfy them by such replies as were prompted him by Ram Himself. On one occasion a certain friend came up specially to have a discussion with him on a religious point.
His first question was: “Who are you?” “I am Ramdas,” was his simple reply. “No, you speak a lie there,” retorted the friend. “You are Ram Himself. When you declare you are Ramdas, you do not know what you say. God is everywhere and in everything. He is in you and so you are He. Confess it right away,”
“True, dear friend, God is everywhere,” replied Ramdas. “But at the same time, it must be noted that God is one, and when He is in you and everywhere around you, may I humbly ask to whom you are putting this question?” After reflecting for a time, the friend was driven to say: “Well, I have put the question to myself.”
This reply was given as a desperate attempt to reconcile his first contention. If he would say that the question was put to Ramdas, there was a clear sense of duality accepted by the disputant himself - “I” and “you.”
“As a matter of fact,” put in Ramdas, “Ram does not speak - the moment he speaks he is not Ram. Speech creates always a sense of duality -the speaker and the man spoken to. Ram is one and indivisible. It is sheer ignorance for a man - whose ego is a great obstruction for his complete realisation of the oneness of God - to say that he is God.”
The friend persisted for some time more to uphold his argument and eventually gave it up. At the desire of Ramdas, who liked to stay for some days in a retired place, the friends at Jhansi took him to a garden about a mile away from the city, where there was a small shed. Here he lived for some days, visited every evening by a number of friends.
Here again a schoolmaster came for a discussion. He belonged to the Arya Samaj started by that great Saint, Swami Dayananda Saraswati. This friend, in the course of a talk, became very hot and excited. The point was about the Shuddhi movement set on foot by Swami Shraddhanandji. Ramdas was clearly opposed to this movement as he is, in fact, opposed to every effort on the part of anybody to create differences in religious faiths. That all faiths lead to the same goal is a most beautiful and convincing truth. At the close of the discussion, the friend exceeded the limits of decent talk. However, Ramdas was cool and collected by the grace of Ram. At parting, he assured the friend that he loved him most dearly in spite of any objectionable words used by him. Next day, about the same time, this friend came again in a great hurry. He could scarcely talk. He could only whisper; his throat was choked up. His condition was pitiable.
“O Maharaj,” he exclaimed falling at the feet of Ramdas: “God has punished your slave for having used rough words to you yesterday. See how my throat is choked and I can’t speak out properly”.
“O friend, Ramdas is really sorry to hear this, but be assured of this - God never punishes. God is love and is always kind. Our own doubts are our enemies and create a lot of mischief. The so-called evil is of our own making,”
At once, pulling out Ramdas’ right hand the friend rubbed the palm on his throat and, strange to say, his throat cleared and he began to talk more clearly and in a few minutes he was all right!
“Behold! Maharaj, how powerful you are!” he cried exultantly.
“You make a mistake, dear friend,” replied Ramdas. “Ramdas is a poor slave of Ram, possessing no powers at all. Your faith alone has cured you and nothing else,”
From this time onwards the friend became very much attached to him and was very kind. O Ram, Thy ways are so wonderful that Ramdas gets utterly bewildered at times.
The friends at Jhansi, whom he met daily in that city, were all very charitable in disposition - especially were they kind and hospitable to Sadhus. When he was living with Mahadev Prasad, he found this friend a pattern of charity and humility. Mahadev would never send away a hungry man from his door without feeding him. He would forego his own meal to satisfy a hungry man. His heart was so soft and so tender. Mahadev’s humility was exemplary. Ram certainly gave Ramdas the society of this friend so that he might know what true charity and humility meant in actual practice. Ramkinker - the young friend who accompanied him on his pilgrimage to the Himalayas - made it a rule to utilise about 10 percent of his salary for charity. This is really a beautiful hint for all. While speaking of charity, the ideal of charity followed by the householder of northern India is indeed very noble and lofty, the ideal of the ancients, viz. that the householder has no right to exist as such if he does not share his food everyday with a hungry man of no means, such as a beggar or a Sadhu. In fact, it is declared that a man assumes Grihasthashrama with the specific object of carrying out this noble ideal. There are found some Grihasthas who would not wait for a guest to turn up but would go seeking for one in the streets, in temples or, Dharmashalas. Such is the piety of the householders. Ramdas’ experience in southern India was also full of incidents in which charity played a most laudable part. In fact, the whole of India is a great land of charity.
CHAPTER XXIV HIMALAYAN JOURNEY
THE friends in Jhansi provided Ramdas with all the necessaries for the journey to the
Himalayas, and the day for departure came. Many came as far as the railway station to bid farewell to humble Ramdas and Ramkinker. Both parties parted after mutual exchange of good wishes. In due time Hardwar was reached. Hardwar, as the name suggests, is the gateway to the great shrines of the Himalayas. Here the pilgrims stayed for two days. It is most delightful to visit the bank of the Ganga, where congregate Sannyasins, Sannyasinis, Sadhus, Bhaktas, Brahmins, pious mothers - all busy with baths, ablutions, Sandhya, prayers and worship. O Ram, Thou art clearly manifest at this holy place!
Now the journey on the Himalayas commenced. Up and up, Ramdas and Ramkinker mounted and reached the place called Rishikesh. Rishikesh is a very beautiful place. The scenes on the banks of the holy Ganga are simply charming. Here the lofty peaks of mountains are dimly visible at a distance, covered over with white mist, kissing as they do the rolling waves of clouds that hang above them. A nearer gaze presents to the eye high gigantic rocks with dense forests, a mixture of green, yellow and red hues of leaves, foliage and blossoms. A still nearer view shows the crystal water of the holy Ganga that flows in all calmness and majesty, disclosing in her bosom huge pieces of rocks which her rushing torrent had pulled down in days of yore, and made round and smooth. O Ram, Thou art sublime!
On one side of the great river are seen a number of small thatched huts, neat and clean - Ashrams of Sannyasis. Ramkinker took Ramdas into one of these huts. The interior of the hut was fitted with the simplest furniture - a bamboo cot, two posts of which formed the pillars of the hut itself, on which was spread a deer-skin, and a Kambal or blanket lying in folds at the foot of it. A venerable old Sannayasi was squatting upon the deer-skin. On a peg was hanging his Kamandal made of a black shell. Except a small piece of cloth and a spare Kaupin which were drying in the sun outside, he had no other clothing. On the sandy floor of the hut was a bamboo-mat, and in a corner were two black stones, one big and the other small, for crushing almonds and such other hard eatables having shells to break. There was a calm and peaceful look upon the countenance of the Saint. He welcomed Ramkinker and Ramdas with a cheerful smile, and they seated themselves on the mat after prostrating at the feet of the Mahatma. He offered some cardamoms to the guests and had a simple and child-like talk with them about Saints who would be found in the thick forests on the opposite bank of the Ganges, unexplored by ordinary man, where for a number of years they might be performing Tapasya.
His beautiful advice to Ramdas was to remain as long as possible for his Sadhana in solitude, than which there is no better means for control of the mind. He was kind, affable, engaging and good. O Ram, it was Thyself in all Thy glory that Ramdas met under that simple roof. One thing more, this Saint was very fond of birds. He would not miss to share his food with them everyday. They would wait for their share on the trees outside the hut. He talked very lovingly of them. After coming out Ramkinker and Ramdas wandered on the bank of Mother Ganga, where they saw a number of Sannyasis clad in orange robes, their faces beaming with a cheerful light. They had all come out for their usual morning bath in the holy waters. Ramdas, during his stay in Rishikesh, had occupied the mud-platform around a banyan tree on the bank of the river close to the hut of a Mahatma. This Saint was also very kind to Ramdas. His hobby was to feed cows and monkeys who would always be crowding round his hut. In order to feed them he would be a-begging in the bazaar and secure foodstuffs and grass. He was finding a peculiar pleasure in childishly dancing with monkeys, running after them, making strange noises, all in glee and sport. His face was bright and his greenish eyes
would twinkle always with a watery tenderness. Under the same three there was also a blind Sadhu who had a good voice, which he made right use of by singing the glory of Ram.
Three days were spent here in all peace and happiness. Ramkinker was kind enough to attend to Ramdas’ food. There are two big Annakshetras in Rishikesh which daily furnish food to all the Sannyasis. Of these Kshetras, one was started by a great Mahatma by name Kalikamblibaba who is now in Mahasamadhi. On these mountains and among Sadhus his blessed name is on the lips of all. With his influence he has induced the wealthy merchants of Bombay and other places to open at every 10 to 15 miles on the hills a Dharmashala in which Sadavart or food-stuffs are distributed free to all Sadhu-pilgrims who hold Chits with which they are provided at Rishikesh. Ramkinker secured these Chits for Ramdas at Rishikesh.
CHAPTER XXV
HIMALAYAN JOURNEY (Contd.)
ON the fourth day, they started on their journey higher on the hills. As they climbed higher and higher, the scenes and landscapes they saw were found to be simply enchanting.
On the right the sacred Ganga was rushing downhill in all her glory, and on the left, high rocky hills, full of foliage and trees, presented at once a thrilling and absorbing sight. The very air there was charged with the divine presence of Ram. The far-off hills and valleys, the varied-hued sky in which the white fleecy clouds assumed fantastic shapes, the snowcapped mountains, hundreds of miles away up, dazzling in the rays of the sun as though they were covered with sheets of silver: all these constituted indeed, an imposing sight! O, the charm of the scenes! O Ram! Poor Ramdas cannot find adequate words to describe the grandeur, the beauty, the wonderful glory of the sights that met his bewildering gaze.
As he walked on, he drank deeper and deeper of the splendour of Ram’s infinity and was lost, lost, lost in the intoxication of it all. O Ram, Thy kindness to Thy slave is really unbounded. From day to day both Ramkinker and Ramdas walked on at a high speed. Ramdas felt no fatigue, no pain, no discomfort of any kind. He was as fresh as ever. It was all due to Ram’s grace whose name was always on his lips. Thus mountain after mountain was traversed and as they climbed on, grander and newer scenes presented themselves before their wondering sight. It was a journey in the land of enchantment. It was all a bewitching dream full of the glory and greatness of Ram. There Ram exhibits His marvellous powers. He is a mighty conjurer. Vision after vision dances and flits before your eyes, and unconsciously you fall under the subtle charm and spell of this great Magician. You forget what you are and where you are. You are simply absorbed and lost in the surroundings - like a wisp of smoke in a hurricane.
Ramdas was walking at high speed - nay, he was veritably flying. Even the difficult ascents were scaled in no time. Most of the time, he was unconscious of his body. His mind was entirely merged in Ram who alone appeared to him in those enchanting scenes. Higher and higher climbed the indefatigable pilgrims. Ramkinker, who had a heavy bundle to carry, complained of Ramdas’ running speed, since he could not keep pace with him. But Ramdas was not his own master. Ram was his master. At a certain place they missed each other, causing anxiety to both; but, however, Ram brought them together at a stage called Rudraprayag. Thousands of pilgrims are every year ascending these hills and during this season, i.e. from March to June, a regular stream of people is going up and coming down the hills. All the pilgrims, Sadhus and others whom Ramdas met on the way were very kind to him. Some rich merchants from cities like Bombay were very solicitous. Because Ram is kind, all are kind, and Ram is in all.
The mountains are peopled by hill-tribes - a fair complexioned and well-built race. They live by cultivation and cattle and goat-breeding. Naturally their lives and ways are simple. Their faith in God is very great. “Ram, Ram,” is always on their lips. If you talk to them they tell you with a glow of pride that they are the descendants of the Rishis that lived in those hills. Their clothing is wholly made of wool. Males wear long woollen coats and drawers and a black cap, and women, rough blankets in place of Sarees. These blankets are prepared there out of the wool yielded by the sheep they tend. So the food-stuffs and clothing - the two essentials of life - are the produce of their own labour. Even while walking from place to place, every man and woman carries a quantity of wool which he or she is spinning on the way. They have simple pit looms on which they weave the yarn into cloth. Since their mode of life is free from the baneful touch of modern civilization, they live simple, pure, honest and pious lives.
At different stages of the journey over the hills, under trees or in small huts or caves, are seen Sadhus engaged in austerities. To seek their company and remain there, for ever so small a period, is a great privilege. The society of a Sadhu is a much needed bath for the mind. The pure atmosphere he creates around him by his meditations is the river in which the mind bathes and is purged of evil thoughts and impressions. Upon these sacred hills are the Ashrams of such famous Saints as Narada and Agastya Muni. There is also a place called Pandukeshar where the Pandavas are said to have halted for some time during their journey to Kailas. There is a temple here and some old inscriptions, upon plates of copper. The first place visited by Ramdas and Ramkinker on the heights was Trijugnarain. The ascent to this spot was sharp and steep, and it was a plateau surrounded by hills covered with snow. Hence the cold here was intense. The pilgrims remained here for one day.
Then after descending some distance another chain of hills was mounted. Here the path was narrow, rugged and dangerous - frail, rickety bridges had to be crossed, at three places large tracts of snow had to be traversed. On account of the perilous nature of the path, every year many pilgrims are reported to have slipped down the cliffs and been washed away, in the rushing torrents of the river, many hundreds of feet below. One instance of a narrow escape may be mentioned here.
At a certain stage in the middle of an ascent, Ramdas was sitting on the path awaiting
Ramkinker. This was the edge of a high cliff and the river was flowing far below. The path was very narrow. A girl of about 16 years, full of energy and activity, was coming down on her return journey. It was a sharp descent. Her pace was rapid and the sharp downhill path only accelerated her speed, and in spite of herself she was running down at uncontrollable velocity. Down, down she came. She was excited, her face was flushed and she knew she was being drawn down automatically, and it was beyond her power to control herself. Instead of running towards the hill-side, she was staggering down to the edge of the path - the very brow of a precipice.
Ramdas watched the scene with breathless suspense. He was silently calling upon Ram to save her. Ram alone could and none else. Now she came up to the edge, and with a superhuman effort controlled herself. She had come to the very brink. Part of her left foot was out of the edge. O Ram, how terrible a condition! Ram, Thy name be glorified. Ramdas looks and sees the girl falling on the path right across uttering ‘Ram, Ram’. Saved, saved! Ram saved her! She got up; did not wait a minute, but continued her walk further down. Dauntless girl! What a marvellous faith in Ram is thine!
The other was the case of an old woman who gave up her body in the basket in which she was being carried by a sturdy mountaineer who was specially engaged for the purpose. At certain stages in the journey this carrier would lower down his burden for relief, and the last time he did so, it happened to be near the place where Ramkinker and Ramdas were resting on the roadside. The bearer, as usual with him, lowered the basket on a rock and asked the old mother to step out of the basket for some time. But receiving no reply, the hillman peeped into the basket and a cry of surprise and pain started from him.
“The poor woman is gone”, he exclaimed.
O Ram, Thy will is done. Then walking higher and higher, Ramdas and his kind guide eventually reached Kedarnath. This was indeed a grand place. It was plain land in the midst of high towering mountains covered with snow. The cold here was extremely severe. O Ram, Thy kindness to Thy slave was so great that Thou hadst made him almost proof against cold.
CHAPTER XXVI
HIMALAYAN JOURNEY (Contd.)
IN Kedarnath Ramdas performed a most difficult feat - all by Ram’s grace. He ascended
one of the surrounding high rocks covered with snow. Of course, Ramkinker followed him. While going up they had to do so by holding the rough grass that grew on the hill. It was a steep ascent. For nearly half the way Ramkinker accompanied him and then he refused to go higher up with Ramdas, both on account of cold and the danger of slipping down. Meanwhile, Ramdas, who had surrendered himself into the hands of Ram, mounted higher and higher until he reached the summit of the hill, and touched its narrow conical peak. As he touched the top he gave a cry of triumph in the name of Sri Ram. He uttered at the top of his voice: “Om Sri Ram Jai Ram Jai Jai Ram!” O Ram, what a glorious Being Thou art!
Now descent was most perilous, an unguarded step or a slight slip meant a headlong fall, and certain destruction of the body. However, when Ram guides where is the fear? What danger cannot be faced boldly? He slowly crept down, nay, slipped down the hill. While doing so, it began to rain white solid globules of snow. He had ascended without any warm clothing. But by Ram’s grace he felt neither cold nor fear. At last, Ram brought him safely to the base of the rock. It took five hours to accomplish this ascent; the height of the hill might have been over a mile. Going to the source of the river, Mandakini, which starts at this place, where the snow melts and flows down, he took his bath; the water was, of course, very, very cold, but what cold can affect him when Ram protects!
In Kedarnath there is a temple, some shops and residences. A day’s stay, and he, on the advice of Ramkinker, travelled onwards. After descending for some miles, the pilgrims commenced to walk up another chain of mountains. Higher and higher again they climbed. Again glorious enchanting landscapes and scenes met their eyes. At the foot of a hill they came upon a resting place where there was a small tank called Gauri Kund, wherein hot water through a spring is collected. There was also another tank in which the water was yellow in colour. From there he and Ramkinker started on their upward journey, miles and miles of ascents were traversed. The pathway now was not so bad as that which led to Kedarnath. For days and days they walked on and at last neared the place called Badrinath or Badrinarayan. While they were yet about half a mile from the place, they sat down on the path and looked at the Badrinath mountains. The sight was bewitching.
To describe the scene the poor pen of Ramdas is quite inadequate and unfit. As he gazed on, he for a time lost body-consciousness and became one with the tall mountains in the
midst of which he was sitting. Badrinath is the source of the river Alaknanda. While going up these heights, at 3 or 4 places, the pilgrims had to cross wide tracts of snow. He travelled over them with naked feet. These tracts of snow are glaciers. Below the surface of these vast cakes of snow is flowing water in heavy torrents downhill to meet the river below. It is said that many pilgrims, while walking on their surface, have been sucked down by the torrent, some thin layer of snow giving way beneath their feet. The story is current that a wealthy merchant of Bombay, while being carried on a Doli or cradle-like conveyance by four strong men, was drowned and lost in the swift current below.
Badrinath was reached - it was a flat valley surrounded on all sides by high mountains like Kedarnath - and here stands the temple of Badrinarayan in white marble. At this place also there was a tank containing hot water, received from a hot spring running down the hills. All the pilgrims bathed in this tank. The cold was very intense. But Ram was kind and gracious at the same time. So Ramdas did not feel the rigour of the cold very much. He had some difficulty in gaining entrance to the temple for the Darshan of Badrinarayan, as there was a heavy rush of pilgrims at the front door. But some sickly people were permitted to get in by a narrow side-door at which two Pandas or Brahmins were set to watch. He sought entrance here. One of the Pandas said:
“If you are sick, you can come in,” “No, Ramdas is not sick,” replied Ramdas.
“Well, pretend that you are sick, if you are not,” suggested the Pandaji.
“Never,” returned Ramdas, “he does not want the Darshan of Badrinath by telling a lie. It is against the command of Ram.”
Saying thus, he turned away from the place. But the kind Pandaji at once grasping his hand took him inside and getting him the Darshan of Badrinath gave him also some Prasad. O Ram! Thou art testing Thy slave in various ways. Remaining in Badrinath for a day, the Sadhus started on their return journey. After several days’ walk they came to a place called Ramnagar whence the railway-line starts running southward. In all, the distance travelled over the Himalayas was 400 miles, and the time taken from Hardwar to Ramnagar was 40 days.
Ramnagar, as the name suggests, is a blessed place. Charity is the ideal of the people there. Near the railway station there was a dispensary, worked by the Congress volunteers for the benefit of ailing pilgrims. Hundreds of pilgrims are everyday receiving aid from this dispensary. Arrangements by well-to-do citizens
are made for feeding Sadhus and poor pilgrims. The people of the place are kind and hospitable. For his part, Ramdas must say the same with regard to all parts of India wherever he travelled. Ram was uniformly kind to him in all his travels, because he had started on his travels at the bidding of Ram alone.
At Ramnagar, he and Ramkinker got into the train proceeding to Mathura, which they reached in due time. Here Ramkinker who was taken ill proposed to return to Jhansi. During all the time he was with Ramdas, Ramkinker was more than a mother to him. He took every care of him. It was all Ram’s wish that such a friend should leave him. Accordingly Ramkinker left Mathura for Jhansi. Ramdas was now alone only for a few minutes, for Ram had another Sadhu ready at the Dharmashala, where they were halting, to take him up.
CHAPTER XXVII
MATHURA, GOKUL AND BRINDABAN
MATHURA is the birthplace of that great incarnation - Sri Krishna. Sri Krishna is the veritable personification of Love itself. His imperishable name lives still green and in all its pristine glory in the minds of all people in India.
The Bhagavad Gita stands unrivalled in the depth of its philosophy pointing out the one Goal which all human endeavour should aim at, as the ultimate accomplishment of all life and existence. Mathura still remembers vividly the child Krishna and his charmed life, which is proved by the variety of Mandirs in the place in which he is worshipped daily in the form of gaudily dressed idols. On the day of Ramdas’ arrival at Mathura - Ramkinker being laid up with fever - Ramdas, before he came in touch with the new Sadhuram, went to the city in quest of the holy river Jamuna. Ram, who was ever ready to offer help to him, now brought him in touch with a Brahmin going towards the river. He came of his own accord towards him and proposed to lead him to the river.
Having reached the holy Jamuna, Ramdas first washed his clothes and then descended into the river for a bath. But before doing so, he placed his small Lota on one of the stone steps into which he also put his spectacles. Finishing bath he was returning to the spot where he had placed the Lota, and he was only a moment too late, because a monkey coming up carried off the spectacles. Now without spectacles he could not clearly see objects at a distance. The Brahmin guide, seeing this, was annoyed. But Ramdas, unperturbed, said: “It was all Ram’s wish,” and thought within himself that perhaps Ram meant to restore his failing sight.
But the Brahmin would not rest content. He requested two boys standing nearby to run after the monkey for the pair of spectacles. The monkey, meanwhile, was jumping from one turret of the temple to the other closely followed by a number of other monkeys who thought the first one had got some eatable in its grasp. However, in about a quarter of an hour, the boys returned bringing with them the pair of spectacles in a sound condition. It was after all a test of Ram on his humble slave. After visiting some temples of Sri Krishna by the kindness of this Brahmin guide, he proceeded next day to Govardhan, in the company of the new Sadhuram.
Govardhan was situated at a distance of 14 miles from Mathura. They reached this place at midday. Here was the famous hill of Govardhan which is said to have been lifted up by Sri Krishna and supported on the tip of his little finger to protect the cows and cowherds - his playmates - from the heavy torrents of rain sent down by the angry god Indra. But this hill is fast diminishing and has come down almost to the level of the surrounding land. The stones cut out from the hill have been for the most part used in the erection of houses at the place.
However to represent the hill, a piece of rock from it is preserved, enclosed by an iron fence and with a top roof. Upon this rock pilgrims pour Ghee, milk, curds, etc. and offer Puja. Even from this rock, bits are knocked off by the pilgrims and carried as mementos. After securing food at a Dharmashala, Ramdas and the Sadhuram rested for a while in the afternoon.
In the evening, both the Sadhuram and he were out on the road going about the town when they heard from a distance the sound of Bhajan. Thither Ram led him and the Sadhuram. Shortly after this, they found themselves in a small Ram Mandir, and in front of the images about half a dozen Saints were sitting and singing to the accompaniment of cymbals, Tambourine and Mridang, the glorious name of Ram. The words were “Hare Ram, Hare Ram, Ram Ram, Hare Hare! Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare!”
This Bhajan was sung repeatedly in a variety of tunes producing in the atmosphere an electric influence full of peace. In this place he remained for nearly four hours fully absorbed in the charming sound of Ram’s name. Next day, he and his guide started back for Mathura and after a short stay there, Ramdas, who missed the Sadhuram, proceeded alone to Gokul lying at a distance of about 5 miles. Ah! Gokul is the place where Sri Krishna grew up as a child, played his games and exhibited his extraordinary powers! Here also the blessed Jamuna flows. It was here in this river, perhaps, that Sri Krishna rode and danced on the hood of the venomous serpent Kaliya. After a day’s stay here, he returned to Mathura, whence he proceeded to Brindaban about six miles off.
Brindaban is a very delightful place. Here the same Jamuna flows in all her tameness and purity. There are beautiful natural gardens of Neem and other trees on the banks of the river. To sit under their cool shade, when the fresh breeze is blowing over the place from the bosom of mother Jamuna, is to enjoy heaven itself. He was charmed with the place and stayed on the banks of the river for a fortnight, made the dry sand his bed and seat for the night, and the shade of the trees a little above, his resting place for the day. Moonlit nights here were all-bewitching. The very air seemed to be charged with the presence of that Love incarnate Sri Krishna - and when soft breezes were blowing they seemed to be carrying into Ramdas’ ears the maddening music of Sri Krishna’s flute, and the silvery sound of the tinkling tiny bells of his blessed dancing feet. Now and again, a deep, soft and resonant voice would travel in the air - “Radheshyam, Radheshyam.” Ramdas lived there in a state
of complete ecstasy and rapture. Days passed by unconsciously. The whole stay seemed to be one long-drawn, sweet and pleasant dream.
At Brindaban, he visited many Krishna-Mandirs of which the Ranganath-Mandir is a huge and picturesque structure. It resembles a fortress enclosed by high massive walls. The gateway and interior building and roofs are all made of stone artistically carved. The command came at last from Ram to quit. Returning to Mathura, he got into a train directed by the friends of the place.
CHAPTER XXVIII RAIPUR
THE train carried him to Raipur. Ram’s ways are mysterious. So he did not know why Ram had brought him to Raipur since it is not a place of pilgrimage. After taking his midday meal in the company of a Sadhu kindly provided by Ram, at the suggestion of the Sadhuram, they went to a beautiful garden of the place. Here after bathing in the water of a canal, Ramdas spread a small deer-skin he was carrying with him (presented by a kind friend at Jhansi, of course, supplied by Ram) under the shade of a tree and laying himself down upon it, had hardly closed his eyes, when someone lightly shook him by the shoulders. Opening his eyes he discovered a young Mohammedan beside him.
“Excuse the disturbance, sir,” said the young friend in Hindustani.
Ramdas now sat up and enquired what he wanted.
“I have come to have a chat with you. I want to know if you have faith in Mohammed,” inquired the young friend.
“Why not? He is one of the greatest prophets of God,” replied Ramdas.
“Why do you say one of the prophets? Why not the only one?” put in the Muslim friend.
“Young brother, although Mohammed is a world teacher, there are others also who are as great teachers - for instance, Buddha, Jesus Christ and Krishna - and in our days, Mahatma Gandhi. If you would try to understand the message they deliver to the world, you would find that in the essentials they all agree and hold out the same goal to mankind.”
The words produced a deep impression upon the mind of the Muslim friend. The conversation continued for some time with regard to Ramdas’ experiences, etc. The young friend became very fond of him so much so that he made up his mind to follow Ramdas wherever he went. It was a sudden impulse.
Ramdas told him that he should not do so as he had no orders from Ram to take him with him. After some persuasion he was induced to give up the idea. But he wanted something from Ramdas as a memento. Ramdas told him that he was quite willing to give him anything he had with him - that he had only to ask for what he wanted. The kind friend then asked for the deer-skin and it was at once handed over to him. He said, while receiving it:
“My object in having this skin is to perform my Namaz, i.e., prayers to Allah sitting upon it; and it will also remind me of you every time.”
At parting he asked Ramdas where he was going next. He replied that Ram intended to take him to Ajmer.
“Well, that is good,” said the friend, “when you are there, please don’t fail to pay a visit to the famous Muslim shrine, the Khaja Pir. Any Mussulman can show you the way to it.”
These were prophetic words. In due course he reached Ajmer. It was night. While he was resting in the station a policeman interfered and drove him away. Knocking about along with some other Sadhus, who had also arrived by the same train, the railway police objected and asked all of them to go out. He sought a place under a tree in front of the station, within the compound. But here again the policeman interfered and drove him away. Knocking about for some time, he saw at last a spot under another tree in a far-off corner of the railway compound. As he had nothing to spread on the floor, he lay himself down on the bare ground. When his nose came in close proximity with the ground he felt the strong smell of urine. O Ram, how kind you are; you make your humble slave pass through every kind of experience - all for his good.
This condition taught him further still what a folly it was to make much of this perishable body, and it also tended greatly to make him find his true level, which is indeed very, very low. To afford him the benefit of this experience, O Ram, Thou alone appeared as the policeman and brought about this circumstance. Here Ramdas, the child of Ram, slept soundly till morning in the loving embrace of that all-powerful Being - Ram.
CHAPTER XXIX AJMER
AT daybreak, he directed his steps towards the city. When he was going through the thickly populated streets of Ajmer, knowing not where he was being led - he was always engaged in the contemplation of Ram - a tall and stout Mohammedan stopped Ramdas and made a sign to follow him. He had no choice in such matters. He always thinks that all calls are from Ram. So, without any hesitation he obeyed the Mohammedan guide, not knowing, nor caring to know, where the friend was taking him. They walked through the streets for nearly a mile and at last stopped at an arched gate. The friend entered closely followed by him. After passing through a courtyard, and on descending some flight of steps and then going through a doorway, a beautiful Masjid came into view. Going in here, he found himself in front of a huge silver Mandap or Tabooth, domed and carved picturesquely.
“This is Khaja Pir,” exclaimed the Muslim friend, “Kneel down here and enlist yourself as the Chela of Mohammed.”
At once Ramdas knelt as bidden by him, in all reverence. Then looking up to the kind friend, he said:
“Brother, there is no need of his enlisting himself here as Mohammed’s Chela, because he has already been a Chela of Mohammed.”
O Ram O Mohammed! How wonderful are Thy ways! In fulfilment of the fervent wish of that young Muslim friend of Raipur, Thou hadst brought Ramdas on a visit to the sacred shrine of the Mohammedans. All glory to Thee, O Ram - O Mohammed!
Leading him out of this holy place, the Muslim friend left him on the main road. Soon after this, he was taken up by a Sannyasi named Swami Ramchandra - a man of pure and tender heart. He became greatly attached to Ramdas and undertook to look after him in everyway. O Ram! How can Thy ignorant slave understand Thy ways! He knows only this much - Thou art all kindness, all love. First the Swamiji inquired in the bazaar for an Annakshetra, and having received the information and got two meal- Chits, took him there; and after finishing meals, led him to a rest-house where he shared his meagre bedding with Ramdas in spite of his remonstrances. His kindness to the poor slave of Ram was indeed unbounded.
O Ram - it is Thyself who appearest in the form of these guides to lead, feed, and take care of Thy slave. Why, for that matter, Ramdas has now come to look upon all human beings, all creatures, all life, all things as nothing but the manifestation of the Divine Ram, whom he is meditating upon day and night. The Swamiji and he remained in Ajmer for three days, and then left for Pushkar Raj. Travelling on the hill for about five miles, they reached a large natural reservoir of water, on one side of which were erected temples and Dharmashalas.
The Swamiji and he occupied one of them. Here Ramdas spent five days in Bhajan of Sri Ram. Swami Ramchandra had to stay in Pushkar Raj for some days more.
So Ramdas, at Ram’s command, left the place alone for Ajmer, where he secured the company of a Sadhu. Prevented from travelling by train by Ram’s will, they walked for about 16 miles and then got into a train. The Sadhuram who was complaining of indigestion at Ajmer recovered his health completely by this walk of 16 miles, receiving on the way very little food. Ram does everything for the best. At a junction named Mehsana, the Sadhus met another Sannyasi at whose suggestion they accompanied him to a station called Dharmapuri, where, alighting, they walked straight to the Ashram of a Sadhu residing near the Mandir of Mahadev. The Sadhu gave a hearty welcome to the guests and provided them with accommodation, food, etc.
Ramdas was pressed to remain in that Ashram for some days. But, as the Sadhuram could not do so, he left the place after a stay of two days and proceeded on his journey. A week passed in this Ashram when two Sannyasis from a neighbouring village came there on a visit, and took him to their Ashram which was in a jungle. He remained in this jungle which he found best suited for Rambhajan. The
Sannyasis were very kind to him. In this jungle there was a small Mandir of Narahari. The interior of this Mandir was a perfect square - the sides corresponding exactly to Ramdas’ height. Except for one or two hours of sleep in the night, he was repeating the whole night the glorious Mantram of Sri Ram. Here, he proved for himself beyond all doubt that Ram protects with the greatest care the devotees who entirely trust Him and solely depend upon Him.
The jungle was infested with wild pigs, serpents, scorpions and other venomous creatures. Every night a herd of about 20 to 30 wild pigs would surround the Mandir, the door of which was always open. The wild animals would come to dig out roots with their snouts from the marshy land surrounding the Mandir, for these roots were their food. Ramdas was freely going out in the nights when they were about. But by Ram’s grace they never harmed him. The villagers who were coming there during the day would warn him of the ferocious nature of these wild beasts. But complete trust in Ram means full protection and no fear. Moreover day and night the Mandir was freely visited by long black serpents, none of which, however, molested him. Again every morning when he lifted up the gunny or sack piece spread for him by the kind Sannyasis as Asan or seat - which Ramdas would use also for a bed at night - he would discover beneath it a number of reddish yellow scorpions. But none of these stung him.
O Ram! When Thy loving arm is ever ready to protect Thy humble slave, who could harm him? Thou art - O Ram - everywhere - in all creatures - the whole universe and all in it is Thy own manifestation. O Ram - all glory to Thee! Ramdas, by Ram’s command, remained in this jungle for about a month and a half. The afternoons were mostly spent in the society of cowherd boys who would come to this forest for grazing cattle. They would play upon flutes and give him the pleasure of listening to their sweet music. These boys appeared to him as so many cheerful, active, little Krishnas. By Ram’s grace the stay there proved altogether a most delightful one.
On one occasion, the kind Sannyasi friend took him on a visit to a village, several stations away from Dharmapuri - the name of which is Yadavpur. Here, there was a great congregation of Sadhus. There were in all about 200 in number. It was a feast of Satsang; the beauty of it all was to observe the unstinted hospitality of the villagers. Every article of comfort which they possessed was at the disposal of the Sadhus. One day Ram’s command came to Ramdas to move on.
Accordingly he left the jungle against the wishes of the Sannyasis, who wanted him to remain for some months more. Ram passed him on to the care of a merchant at the railway station, who undertook to escort him as far as the merchant travelled. An incident that took place here requires to be related now.
CHAPTER XXX
MONEY IS THE ROOT OF ALL EVIL
WHEN the merchant and Ramdas were entering the train, there was a heavy rush of passengers and so the merchant had to push his way in the thick of the crowd in order to get into a carriage, which he did, followed by Ramdas. He had scarcely settled himself down on a seat when the merchant friend came to him and informed:
“Maharaj, somebody has robbed me of my leather purse containing fifteen rupees and the railway ticket.”
And he showed his waistcoat pocket, the inside lining of which was found to have been neatly cut out for the removal of the purse. It must all have been the work of a few seconds. The merchant continued to say:
“Now, what shall I do? I have neither ticket nor money. May I report the matter to the railway police?” The train was about to start.
“Since you ask for his advice,” said Ramdas, “he requests you to keep mum over the affair. No good fretting or making a fuss over the matter. As regards the ticket, you may travel to your destination without one. On the way or at the alighting station, if the ticket is demanded of you by the railway officers, you can explain to them the way how you lost the purse and the ticket. As a proof of this, you may show them the torn vest pocket.”
This advice of humble Ramdas did not satisfy the merchant. He could not rest content until he reported the matter to the railway police. Now a police officer came to the compartment and commenced teasing many poorly dressed and unassuming Sadhus, compelling them to hand over their bags and bundles for inspection. Not finding anything with them, the policeman’s attention was next directed towards a group of simple dressed villagers whose big turbans were all pulled down and their coats and clothing rummaged. On the person of one of them was at length discovered a sum of Rs.20. This man was now asked by the police a number of sharp and suspicious questions as to how he came in possession of the money. He explained that he was only a keeper of the amount belonging to all the friends of that group. By this time, the merchant-friend who was looking upon the inquiry set on foot by him, had got disgusted with it all and was in a penitent mood, because he saw that many innocent people were being harassed for the sake of his loss. The money found upon the villagers and their tickets also were wrested from them and kept by the police, and were only returned to the owners after they had passed several stations. Meanwhile, the incident caused a great deal of annoyance and anxiety. Now the merchant came to Ramdas, and giving him a Namaskar, said:
“Maharaj, fool that I was not to have listened to your golden advice. Behold, what a mess I have made of the whole matter. To how many innocent men I have caused pain. Pardon thy slave.”
“Pray, sue pardon of Ram, O friend,” was Ramdas’ only reply. By this occurrence Ram taught Ramdas a beautiful moral that he should not commit at any time the blunder of carrying or owning money which means nothing but trouble and mischief. Rightly it is said: “Money is the root of all evil.”
CHAPTER XXXI
JUNAGADH
NOW the train carried Ramdas to the Junagadh station. It was midday. He was without a guide. At the city gate he inquired of a policeman if there was a Ram Mandir in that place. He replied that there was a Ram Mandir about two miles from the gate and he pointed out the way leading to it. Ramdas walked on, making frequent inquiries on the way. At last, he reached the high gateway of the Ram Mandir. Entering, he was welcomed by the Mahant of the Ashram, with whom he remained for about a week. Here he had the benefit of the society of six other Sadhus who were also there as the guests of the kind- hearted Mahant. All of them were very kind to Ramdas.
Ram here performed two wonderful miracles - one of these Sadhus had an attack of fever from a fortnight and in spite of various kinds of treatment, he was as bad as ever. He was bedridden, emaciated and pale. Besides, he was disheartened and was fretting over his illness. Seeing his condition Ramdas could not resist going to his bed, and, sitting near him and offering himself for his service, began pressing his legs lightly. Coming to know of this the ailing Sadhu sat up and remonstrated, saying that he was quite unworthy to receive such attention from him. He only asked for a blessing from Ramdas that he should be all right by the following day. Ramdas said that he was only a humble slave of Ram and had no right to bless anybody.
“Do bless in the name of Ram,” he appealed.
“Well, brother,” said Ramdas, “may Sri Ram - the Protector of all - bless you with health by tomorrow morning.”
That night Ram was perhaps busy setting the Sadhu right, for next morning he was entirely free from fever and was moving about in good cheer and health. This marvellous cure by Ram, for working which he had made humble Ramdas his tool, made quite a sensation in the Ashram. So he became the object of considerable attention and love from all in the Ashram. About three or four days later, another Sadhu fell ill. He too asked Ramdas to bless him in the same way as he had done the other one. Ramdas prayed again to Ram as requested. O Ram, what a powerful being Thou art! The second Sadhu also recovered by the following morning. All glory to Thee, Ram!
Ramdas was not made to remain in this Ashram long. He met one day the same Sannyasi who had guided him to Dharmapuri. He had evinced a great liking for Ramdas. Now he took him up and brought him to another Ashram, belonging to a well-known Sannyasi of Junagadh, Kashigirji by name. In this Ashram or Akhada, as it was called, Ramdas was loved by all Sannyasis - there were about fifteen of them. Ram’s intention in taking him to Junagadh was to enable him to scale the heights of the famous hill of Girnar - the seat of Guru Dattatreya and Mother Ambaji. He expressed this wish to Kashigirji who proposed also to accompany him on his climb. Ram’s kindness is indeed very great. A day was fixed and one night he mounted the steps of Girnar with Kashigirji and six other Sannyasis who were also in the party. The total number of steps to be mounted in order to reach the summit of the hills was about 9000. 6000 steps were covered, and they reached, at about three after midnight, the Ashram of a Sannyasi whose name was Shankargirji.
Here a halt was made for the night. Cold on the hill was severe. Ram was kind and his Bhajan was so sweet. Next morning, the party climbed further up and reached first the temple of Mother Ambaji and thence ascending a flight of steps mounted again the highest peak among those hills. While nearing this peak, the steps were irregular and slippery, but Ram led all up safely. Here on the summit are the footprints of Guru Dattatreya. Hundreds of pilgrims are everyday ascending these hills for the Darshan of these holy footprints. To sit on the edge of this peak and to have a sweeping look all around is to present to the gaze a most enthralling sight. The charming landscapes on all sides - the distant hills painted with green and yellow - the vast blue expanse of the sky overhead, and the thin silvery streaks of sparkling water streaming down the smooth and shining sides of rocks - are all scenes that elevate the looker on to regions at once mystic and celestial.
On getting down this hill - half-way - the party visited some caves occupied by Mahatmas, and had the uncommon pleasure of their society. Then were visited the various reservoirs of water on the slopes of the hills. At length they returned at noon to the hospitable Ashram of Shankargirji. After dinner the party started on their downward journey and reached Junagadh in the evening. Next day all the Sannyasis of the party were complaining of stiffness and pain in their limbs. Some of them, for two or three days, could only hobble along. But Ram was so kind to Ramdas that he did not feel any pain or stiffness in his legs. Now Ram made him acquainted with two young friends, Maganlal and Kantilal, both of whom conceived a great love for him. In their company he spent a few very happy days. They would take him every evening for walks in the public gardens and among groves of trees.
Once in their company Ramdas ascended a small hill called Lakshman Tekri. They also introduced him to some Muslim friends of the place who were all very kind to him. A visit was paid to the Datar Mosque at the foot of the Datar hills. Maganlal made him acquainted with several friends of Junagadh who were all uniformly kind to Ramdas. Maganlal arranged for his journey to Somnath, a noted shrine of great historical importance. Ramdas duly proceeded to this shrine in the company of a Gujarati friend who met him at the Railway station by the grace of Ram.
This friend, on reaching Veraval station, as arranged by Maganlal, took him to the house of a rich merchant of the place - a relation of Maganlal. But when Ramdas visited him, he was laid up with high fever and his whole household was in a state of acute anxiety over his illness. He sat near the sick friend and, touching him on the arm, felt the high temperature. Before leaving the room, Ramdas was asked by his relatives present, as well as by the friends who escorted him to the place, to bless the patient with health. Accordingly Ramdas said that by the grace of almighty Ram he would be all right next morning.
Ram manifested His power here as well! The patient was entirely free from all fever next morning. He was having the attack of fever for five days past without intermission. By Ram’s grace, now the fever having left him, he was able to walk out to his place of business. Ramdas was staying in the topmost storey of his shop - a huge building. Here too all were kind to him. He duly visited the ruins and the temple of Somnath. The underground cave, in which there is the huge image of Somnath, was entered and he stood before the idol. Here again he felt thrills of ecstasy in the presence of Somnath. He bathed in the river a little away from the temple. Returning to Veraval, Ramdas expressed to the merchant-friend, as prompted by Ram, his wish to visit Prachi and Muddi Goraknath, and said that he would go on foot early next morning.
“No, Swamiji,” said the kind merchant, “you should not go on foot. I shall engage a bullock cart for you, for the road leading to these places is so rugged and rough that even a horse carriage cannot be driven over there. Moreover, you have to cover a distance of 16 miles which is a long distance for a weak man like you to walk through.”
Although Ramdas was against the proposal, he was prevailed upon by the friend to sit in a cart along with some other friends who were also bound for Prachi. The kind friend dropped into his pocket a small kerchief to which were tied Rs.2 for cart-hire to and from Prachi. The cart started before daybreak. They had not travelled half a mile, when Ramdas saw the driver beating the bullocks with a heavy stick. He, of course, could not bear the sight. He felt as if the blows were delivered on his own back. He appealed to the driver not to inflict injury on the bullock. He replied that the bullocks would not go if they were not chastised. Ram now commanded Ramdas to give up the cart at once. After paying Re.1, his hire, he got down and walked the distance and reached Prachi about midday.
As he was proceeding, he happened to pass close to a poorly dressed man with a bundle on his back. Seeing Ramdas he quickly moved out of the way and began walking at the other end of the road. Proceeding a little further, he met another man coming from the opposite direction, and both greeted each other with ‘Ram, Ram’. After going a little further Ramdas questioned him why he was moving so far away from him, to which he replied that he was a Pariah.
“O, but you are Ramdas’ brother, all the same.” So saying, Ramdas approached him and took him by the hand. He stared at Ramdas in confusion.
“I am a Dhed by caste,” he again said.
“Ramdas is your brother,” repeated Ramdas. “A man who has the name of Ram on his lips is superior to a Brahmin - in the eyes of Ram, all are equal.”
Until he parted, Ramdas went on talking to him about the glory of Ram. Now he took a sidetrack and separated from Ramdas who then fell into the company of a Mohammedan friend driving a horse, loaded with some merchandise. This friend, whose nature was simple and childlike, gave him much pleasure by his society until Ramdas reached Prachi. Bathing in the large tank into which a river was flowing he visited several Mandirs, met two Sadhus of the place, and then started on his return journey, and reached in the evening the shrine called Muddi Goraknath. Here he remained for a night in the society of the Sadhus of the temple, which is also a cave, entrance to which can only be gained by descending a number of stone steps.
Starting from there early next morning he reached Veraval in the forenoon. The first thing he did was to return the balance of Re.1 to the merchant. He had walked all the way with enthusiasm, repeating, according to his wont, the sacred Ram-Mantram . The following day he went back by train to Junagadh. Maganlal and Kantilal heartily welcomed him back. They pressed him to remain in Junagadh for some days more. He agreed to do so, by Ram’s will, provided he was allowed to remain in solitude where he could spend his days in entire devotion to and meditation of Ram. Accordingly Ram Himself pitched upon a place called Muchkund Rishi’s Ashram. This is situated right in the midst of a dense jungle over a hill, on the way to Girnar, about 4 miles from Junagadh. There is a temple here in ruins, besides a number of Samadhis in a neglected condition. The place has consequently a weird appearance.
CHAPTER XXXII
MUCHKUND RISHI’S ASHRAM AND DWARKA
RAMDAS occupied this Ashram and remained in it for 10 days. He would light a small fire and squatting before it perform Rambhajan all the night. The place was full of bats and doves. Since it was a deserted and frightful place, the people of the town and Sadhus were considering it a privilege to visit the Sannyasi dwelling in such a place. Some of these well-intentioned friends at first apprised him of the supposed fears of the place. They were all told that when the all-powerful Ram protects, there was no room for any fear. Here Maganlal and Kantilal were paying him visits daily. They procured for him from Muslim friends an excellent translation of the Holy Quran in English by a well-known Moulvi of Lahore. The Quran is indeed a grand work. Ramdas derived great benefit by a study of these teachings of the great Prophet Mohammed.
Then Ramdas received the command from Ram to leave the place. Accordingly he left Junagadh by the midnight train and, after a change at some junction, reached the station of Porbandar. From the station he went to the city of Sudamapuri. The blessed Saint Sudama, the great Bhakta of Sri Krishna, had lived here and hence the name Sudamapuri. Here he was reminded now and again of Sudama’s humble offer of beaten rice to Krishna and the loving acceptance of it by Him, and also how Sri Krishna on one occasion washed the feet of Sudama, which brought to Ramdas’ mind the famous line of Swami Rama Tirtha: “A slave is a slave because he is free.”
In the company of two Sadhus, he visited the temple of Sri Krishna, said to have been erected at the spot where Sudama’s cottage once stood. The same evening he and the two Sadhus, who were joined later by two more, in all forming a party of five, started on foot towards Dwarka. It was quite a jolly party of whom an old bearded Sadhu - with a big turban on his head, a thick Kambal on his back, a pair of wooden sandals in one hand and a broken brass pot in the other, a wooden arm-rest hanging by the shoulder, a quilt jacket on his body, and a Kaupin round his loins - was chosen the leader of the company. He was a simple, unassuming good-natured and harmless old Saint. Merrily the Sadhus walked mile after mile, each narrating to the other some bits of experiences. Ramdas was all the time engaged either in listening to the stories or repeating Ram’s sweet name. A halt was made for the night in a small wayside village, the residents of which treated the Sadhus with great hospitality.
Next morning, very early, the Sadhuram, the leader, gave the call for a start. Shaking off sleep, the Sadhus rose and shouldering their respective bundles set forth on their journey. Thus they travelled on, breaking journey at midday and at night in villages until they reached the old shrine called Muladwarka, covering in all a distance of 20 miles from Sudamapuri. Here, there was an Ashram of a Sadhu in which was found always an assembly of twenty to thirty itinerant Sadhus. Here the new arrivals mingled with the Sadhus of the Ashram in happy association, and then visited the old temple. It is said Sri Krishna had made his first stay at this place before he changed to Dwarka proper, or Bet Dwarka, as it is called.
After travelling a little further the party reached Gomati Dwarka. This shrine is also considered an important place of pilgrimage on account of the sacred river Gomati which flowed here at one time but has since dried up. Now remains, in place of it, a tank in which pilgrims consider it a great merit to bathe. After obtaining Darshan in the big temple of this place and spending a day there in the society of many other travelling Sadhus, who visit in hundreds everyday, the party strode on under the orders and lead of the venerable Sadhuram. Arriving at the railway station, they got into a train which was already fully occupied by other Sadhus. This carriage was called “Sitaram” carriage. It was really generous of the railway company to permit Sadhus to travel on this line free of charge. It was an uncommon blessing of Ram to have secured for Ramdas the company of nearly forty Sadhus, all mixing with each other in perfect amity and innocence like small children at play. Each Sadhu was busy opening his bundle or bag to exhibit to his neighbour Sadhu his articles of curios, such as
conches, shells, Rudraksha, small framed pictures of gods of various shrines, all collected during his pilgrimage all over India.
At last the train carried them to the railway terminus - a small station. Alighting here, they proceeded to the seashore where they were allowed to board two steamboats belonging to a Mohammedan. When the permission was granted by the boat-owner, there was a cry from all Sadhus in one voice - “Mohammed Ki Jai!” The gulf was duly crossed and the Sadhus reached the island of Dwarka. It was night, when they arrived. Resting in a Dharmashala for the night, the next morning the party visited the famous temple of Dwarkanath. An indescribable feeling of rapture and joy was experienced by Ramdas, when he stood in front of the idol of Sri Krishna. He remained inside the temple for nearly two hours in a state of complete and blissful abstraction. He next wandered on the seashore, jumping from rock to rock, all the time absorbed in the meditation of Ram. The party of Sadhus stayed here for two days. On the third day, at the command of the Sadhuram, the company started on their return journey.
Now, an incident occurred which must be noted down. The party as usual stopped at a certain village for the night and at the command of the leader all started before daybreak. The Sadhuram awoke rather too early. It was still dark - and the Sadhus grumbled that they could not properly see their way. There were also two more Sadhus who had joined the party at the village. These were young men - one of them totally blind led by the other who was blind in one eye. The Sadhuram assured the party that the sun would rise soon. But for nearly two hours they walked on in the dark, stumbling, grumbling and missing the way now and again - still daybreak was as far off as ever. They all took the leader severely to task, but the old Sadhuram was silently treading the path and did not vouchsafe any reply to the adverse criticism passed by his friends. He was himself groping in the dark with great difficulty and was at every step becoming more and more conscious of the fact that he had lost the way, and that he was leading all in an unknown direction.
On and on the party went. Now they came upon wet ground, then on muddy soil. Farther and farther they went and at last found themselves in mud, knee-deep. Now there was a furious cry of halt from all. It was yet pitch dark. Everyone was straining his eyes - except of course the poor blind Sadhu - towards the horizon in expectation of signs of the rising sun. But the sun was still a long way off. Again some of the Sadhus grumbled and asked the Sadhuram as to what they should do next. The Sadhuram never replied. After fruitless discussion for some time, they arrived at the unanimous conclusion that they should wait there until daybreak for, to attempt to move might invite a worse fate - perhaps a fall into a ditch or a deeper descent into mud.
CHAPTER XXXIII BOMBAY
SO about an hour was spent standing in that morass in severe cold. At length, the flaming chariot of the Sun-god came speeding up the horizon, heralding a day of hope and joy. Most of the Sadhus of the party were now determined to abandon the leadership of the Sadhuram, and forming groups of two amongst themselves moved away from the place. But Ramdas who was all through as silent as a top - busy with the repetition of Ram’s name - clung fast to the Sadhuram, helped him in carrying his sandals and Lota and followed him. Although for a time the Sadhus were separated, they all met again at the nearest railway station. Here all of them got into the train going northward. At Viramgam, a change had to be made. In the rush of passengers, Ramdas and the
Sadhuram missed each other and did not meet again. Probably the Sadhuram who wanted to proceed to Mathura must have boarded a train travelling still northward. Ramdas with some other Sadhus got into a train going towards Bombay. Ram’s kindness was so great that the train he sat in happened to be one that travelled directly to Bombay without requiring any change on the way.
The train had almost neared Ahmedabad when, at a certain station, a ticket inspector came in to check tickets. He found about half a dozen Sadhus in the carriage without tickets, of whom Ramdas was, of course, one. He gave an order that all Sadhus should get down. Accordingly, one by one, the Sadhus dropped down from the carriage. Now Ramdas also rose up, but the ticket inspector who was standing quite close to him, placing his hand on the shoulder of Ramdas, pressed him to sit again saying:
“Maharaj, you need not alight. What I said was not meant for you.”
O Ram, why this preference for Ramdas? No, he has no right to question Thee. Thy slave is ever bound to Thy holy feet - O Ram - and that is all. After passing Ahmedabad, some friends in the carriage provided him with fruits, etc. He found later that all passengers around him in the carriage were very kind to him - although he was all along silent, but only repeating Ram’s name under breath. About 8 o’clock in the evening, the train reached the Grant Road station in Bombay. Here, coming out of the station, Ramdas, as prompted by Ram, proceeded directly to Bhuleshwar. For the way he had to make enquiries now and again, as he walked on. Now arriving at the temple, he rested for the night on one of the stone steps of the inner temple. Here, close to the temple, there was a big storeyed Dharmashala instituted in the name of a generous mother - Janakibai.
The Dharmashala was always full. It could accommodate two to three hundred Sadhus. About 4 o’clock in the morning Ramdas, who was asleep, woke up to listen to a most rapturous song issuing from the Dharmashala. The subject of the song was Radha-Krishna. The manner in which the two devout mothers were singing was full of pathos, and the voice filled the air with a sweet fascinating charm. Krishna’s own love seemed to have mingled with the music of their voice. Ramdas felt himself raised to heights of ecstasy and was lost in it as long as the singing lasted.
The day broke. Finishing his bath at the water-tap, Ramdas had just returned to his seat when he was presented by a friend with a Chit or ticket and was asked to accompany six other Sadhus who held similar Chits.
“You are all invited by a merchant for dinner at his residence,” he said.
So all the seven Sadhus followed this guide who led them through several streets until they were brought to the entrance of the host’s house. Since there was still time for dinner, the Sadhus sat down under the shade of the trees in the compound. Ramdas had just sat down on a log of wood when a Sadhu approaching him said:
“Swamiji, the ticket which was given to me is lost on the way. I have been going without food for two days. Shall I be able to secure dinner without a ticket?”
The only response which Ram made Ramdas to give at the time was to silently and cheerfully hand over to him his own Chit and instantly walk out of the place. He now wandered in the sun like a mad man - why say like a mad man? He was really mad - mad of Ram. He walked and walked. Unconsciously he directed his steps to the Fort and wandered from one street to another. At a certain turning on the footpath, a grief-stricken man of middle age saluted Ramdas and offered him a Pie. Returning the salute, he said that he would not accept money but would take fruits. At hand there was a mother selling plantains. The friend bought one plantain for the Pie and handed it to Ramdas.
Now he made Ramdas sit on the path, and narrated his story. He said that he had only one son who was a veritable jewel. He was so intelligent, so mild, so good in character, so promising, so affectionate and loving and also so handsome in features - such a model of perfection - and this son was carried away by plague about a month ago. Ever since this heavy loss, he had been stricken mad over the sad blow. He therefore begged Ramdas to find a way for him to bear this calamity. Ramdas then replied:
“Brother, to sorrow over the loss of your son is to hug delusion. To be free from this sorrow means to know the Reality. There is only one way to wake up to this Reality and that is to meditate upon God.”
“How can I do it? I cannot control the mind,” put in the friend.
“Well now, begin here to repeat the Mantram which Ramdas is bidden by Ram to give you and see the immediate effect.”
Saying thus, he gave him the Upadesh of Ram-Mantram and made him repeat it then and there for about 15 minutes without stopping. While he was doing this, a sense of relief came to him. Then he rose and saluting Ramdas said that he had secured the right key to unlock the gates of peace. He further admitted that since repeating the Mantram he had been experiencing calmness and he would not give up repeating it always. Then he left the place. Ramdas continued his mad walk.
Now he passed through the broad road adjoining the Port Trust Buildings and Docks. He went on and on - now going into a maze of streets and lanes - then passing over bridges and railway crossings. At last he found himself about 3 p.m. in front of a building which was familiar to him. Looking up, he discovered the sign board of brother Ramakrishna Rao - portrait painter by profession. Ram prompted him to get up the staircase and in a few minutes he was in the front room occupied by the artist- brother. He was welcomed by the brother most heartily. With this brother he remained for four days. The members of his household were also very kind to him.
During his stay here, Ramdas was utilizing the morning for visiting the various temples of Bombay and the Sadhus residing near the temples. He spent one night on the footsteps of the large tank of the Walkeshwar temple, keeping awake almost the whole night in Rambhajan. By Ram’s command, then, he proposed to start. The kind brother Ramakrishna Rao escorted him as far as the railway station, and, getting him a ticket for Nasik, saw him sit in the night train. Ramakrishna Rao’s anxiety for his comforts was so great that he pressed him to take a small packet containing plantains, oranges and some sweets. The train started. Ram now got Ramdas the company of another friend who was sitting beside him on the same bench. He travelled with Ramdas as far as two stations this side of Nasik. All the way he was talking of nothing else but Ram. Now and again he would sing about Ram composing songs extempore. In fact, he was more mad of Ram than Ramdas himself. Here Ram was teaching Ramdas how to become really mad of Him. It was a perfect delight to enjoy his talk and songs of Ram. It was all Ram’s pre-ordained plan and Ram is always kind. Before alighting, this friend requested another passenger (who was close to him and who too was bound for Nasik) to guide and take care of Ramdas.
In due time Nasik was reached. The new friend guided him out of the station. Here finding a motor-tram waiting, the friend got into it beckoning to him, and Ramdas followed suit. Soon the tram was full of passengers and the bell sounding, it started. The tram conductor, after clipping tickets for other passengers, came to Ramdas and demanded fee for the ticket. Ramdas had, of course, no money and so nothing to say in reply; while a number of passengers sitting near him in almost one voice told the conductor not to bother the Sadhu, as he was not supposed to possess money, and that he should be allowed to sit in the car. Of course, the conductor yielded to their appeal on behalf of Ramdas.
About 3 miles were passed when a Ticket Inspector gotin. He was an elderly man with whiskers. Coming to Ramdas he asked for ticket, but Ramdas having no ticket, the Inspector began to fret and worry over it saying that the Sadhu could not be allowed to travel free. When he was thus complaining, the same friends who had pleaded for Ramdas with the conductor again spoke for him, but could produce no impression on the Inspector. So the only course open for Ramdas was to get down. Accordingly, standing up, he requested the Inspector to stop the car so that he might alight. Here again, Ram’s power prevailed. The attitude of the Inspector now suddenly changed. He told him not to trouble himself and that he might continue the journey in the tram. Ram’s tests are at all times coming unawares. One should always be prepared for them and face all vicissitudes calmly and in complete resignation to His will. Then there is no sorrow, no disappointment, no fear of any kind.
CHAPTER XXXIV
PANCHAVATI AND TAPOVAN
PANCHAVATI was reached. Ramdas saw the beautiful river Godavari, on the banks of which there are a number of Kshetras for feeding Sadhus, Brahmins and poor pilgrims. To one of these he directed his steps. On the verandah of a Kshetra he found a number of Bairagis, mendicant mothers and children. Here he, as prompted by Ram, opened the parcel of fruits, etc. given to him by brother Ramakrishna Rao, and emptied the cloth in which they were tied by distributing them all amongst the small children in that place. This relieved him of a pretty heavy burden. Ram’s order is always not to worry about food and clothing. Then Ramdas, going up to the holy river, washed his clothes and after bath sat down on the bank for meditation of Ram. Time passed and it was past midday when he rose and proceeded towards a Dharmashala and found, on entering, a number of Sadhus and others coming out of the front door, to wash their hands after dinner. Ramdas quietly sat outside all the time, busy with the repetition of Ram’s name. Now a rough-looking man approached him and sitting beside him, asked
Ramdas if he had his meal, to which he, of course, replied in the negative.
“Well, come on,” he said, “I shall take you to a place where you can get a meal.”
And then taking Ramdas by the hand, he conducted him a short distance away on the same road, and entered a high building where he made enquiries if it was possible to give food to a Sadhu. The friend who was asked this question on the verandah of the house went in to ascertain the matter. Meanwhile, the guide who took Ramdas there said:
“Look here, Maharaj, you need have no anxiety about food. I shall see that you get meal without fail even if it is not available here.”
“When Rambhajan is on the lips of Ramdas, he is always far from such anxieties,” replied Ramdas.
Later, meals were offered at this Kshetra. Ram takes care at every step. His concern for his devotees is a thousand times more keen and lively than that of the mother for her new-born baby. Ram now handed Ramdas into the hands of a retired merchant staying in the Dharmashala, who became very much attached to him. At midnight, without his knowledge, this kind friend would cover Ramdas with a blanket, since he would not accept a Kambal when offered. The cold on
the banks of the Godavari at this time was extreme. At the pressure of this merchant- friend, Ramdas remained with him for two days. During the second night, the friend questioned him if he had cultivated powers of inducing dreams. Ramdas replied that he was quite ignorant of that Sadhana and he only knew how to utter the name of Ram.
“You can do it if you only wish, Guruji,” said the friend. “Just, for instance, desire intensely to know from Ram the winning numbers of the next Derby Sweep, and the number will be made known to you in a dream.”
“Ramdas requires none and nothing else but Ram,” replied Ramdas.
“You see, the amount that might be won is not for selfish purposes, but for feeding Sadhus,” suggested the friend.
“Ram sees to the feeding of the Sadhus,” returned Ramdas.
The friend then became silent. This was again a test of Ram to find out if Ramdas could be tempted to wish for wealth.
Another incident was this. In the Dharmashala there was a sick girl ailing from fever for about 4 months. Ramdas was asked by the mother of the girl to pray to Ram for her welfare. Accordingly, going up to her bed, and, finding her in high fever, he appealed to Ram to bless her with health. Ram’s ways are always inscrutable. The girl-mother seemed to have improved for about two days, but again fell ill. Ram alone knows the why and the wherefore.
Next day, at noon, Ramdas walked about 3 miles and reached a place called Tapovan. This is said to have been the spot where Lakshmana, brother of Sri Ramachandra, cut the nose of the she-monster Surpanakha. Tapovan is a charming place. Here the clear water of the Godavari is flowing at the foot of low hills. To sit on one of these hills is to view a most attractive scene all around. Here, on a large rock, are cut out a number of rectangular caves side by side. About 10 feet from the bottom of the rock at which the water of the river is rushing along, Ramdas fixed upon a cave for a night’s Bhajan and accordingly, after bath in the river, climbed up and occupied it. The night was intensely cold. So he had not had a wink of sleep. He sat up the whole night repeating the sacred name of Ram. In Tapovan he had occasion to meet several Sadhus. Next morning he returned to Panchavati and remained here for a day.
CHAPTER XXXV
TRIMBAKESHWAR
EARLY the following morning, Ramdas started for Trimbakeshwar, 16 miles from Panchavati. He reached the place about 3 in the afternoon. First, the temple of Trimbakeshwar was visited. This place reminded him of Kedarnath and Badrinath. The plateau on which the town and the temple are built is surrounded on three sides with high mountains. He scaled these mountains one after the other. First to ascend was the small hill of Ambajee, next the hill of Ganga Dwar, and then the still higher hill, Brahmagiri. The climbing of Brahmagiri was a memorable one. Ramdas went up alone with Ram on his lips. Ascending the top of the hill, he got down the slope. On the other side he came upon a small tank and a Mandir of Shanker in which there was a Sadhu. Ramdas was received by the Sadhu very hospitably. He narrated the story of Gautama’s Tapasya on those hills in ancient times. The Sadhu lives here alone in the company of a number of monkeys that ran about on the roof of the temple. After sharing with Ramdas his frugal fare, the Sadhu pointed to him a thin footpath on the hill which he said would lead him to a place called Jatahshanker.
Accordingly Ramdas started, accompanied also by a Brahmin pilgrim. But the Brahmin was with him only for a short distance, for when they had to walk amongst brambles, and high grown grass and reeds, they missed each other, both having lost their way. Ramdas now found a long line of steps cut into the bosom of the hills. Here he climbed down, and, finding below a small opening, crept out of it on the other side and found himself on another hill. Again walking some distance, he came upon another similar passage and going down here as well, he came upon the other side to a different hill. Here again he proceeded further still, now through thorny shrubs and thick growth of reeds. At last he came to the end of the summit. Here appeared on the extreme edge of the slope, something like a beaten track.
Now Ramdas was standing on the brow of a tremendous precipice. The bottom of the hill could be seen from this place straight down vertically, many hundreds of feet below. Any attempt to walk upon the slope was a very dangerous experiment. But a strange fascination seemed to have seized Ramdas. He crept slowly upon the slope. His hold was thin dried-up grass that grew on the hill. Both his hands were engaged in this task. He was now on the slope. It was a condition in which every moment had to be counted; but he was careless and fearless. Suddenly, the dried grass in his left hand gave way and his left foot slipped. Ramdas was even now calm and unperturbed - his lips uttering Ram’s name aloud.
It was rather a very severe test on Ram’s powers of protection. But nothing is impossible for the all-powerful Ram. Ramdas’ other hand was then grasping a stone which was also a little shaky. By a concentration of all strength at this point he recovered his balance and drew up the leg that had slipped. This became all possible by the aid of Ram alone. It was Ram alone who pulled him up. A few minutes later he was again on the same path that led him to the precipice. While returning he came across a small tank full of pure spring-water. Here he met again the Brahmin pilgrim whom he had missed. Jatahshanker could not be found. So both retraced their steps to the Mandir and, finding the way downhill before evening, reached Trimbakeshwar.
That night Ramdas could not help thinking again and again of the wonderful manner in which Ram saved him while he was about to fall down the precipice. That same evening he mounted up a small hillock and spent some time in the Ashram of a Maratha Saint. During his stay in the Dharmashala, he had also the unique privilege of having the Darshan
of an old learned Sannyasi permanently residing in the Dharmashala. In the course of his talk with Ramdas the venerable Saint condemned, in no uncertain terms, the use of silk by Brahmins as a sacred cloth. His contention was that cotton cloth is the best suited and of the purest material since it is made from a plant’s flower, whereas silk is produced by destroying thousands of innocent silk-worms. So he considered that, instead of silk cloth being holy, it was the most sinful article for wear and must be totally eschewed. Further he said that crores of rupees/ worth of silk was every year being imported from China, Japan and other countries, which meant an enormous drain upon the poor and diminishing wealth and resources of India.
The old Saint spoke with great earnestness and asked Ramdas if he agreed with him. Ramdas at once gave his humble and unqualified approval of his diatribe upon the evil. The Sannyasi was so zealous upon this subject that he was busy circulating notices, getting them pasted on the walls of temples and Dharmashalas, writing to newspapers and calling upon all devout people to give up, once for all, the use of silk which he described as nothing short of a most sinful luxury. He explained that the wearing of silk was unknown to the ancients of India, since no mention of it could be found anywhere in the Vedas, and its use has not been enjoined by any religious authority.
The Sannyasi was kind to Ramdas and desired that he should remain in Trimbakeshwar for some days more. But Ram’s command had already come. So, next morning, Ramdas left the place for Panchavati, which he reached in the afternoon. He visited the Sri Ramachandra Mandir of Panchavati and had the Darshan of several Sadhus on the banks of the Godavari. The following day, walking up to the railway station, he started by the night train, and, travelling via Manmad and Kurduwadi, came to Pandharpur.
CHAPTER XXXVI PANDHARPUR - BIJAPUR
PANDHARPUR Vithoba is indeed a most popular deity. He is visited by pilgrims from all parts of India. Hundreds of them are everyday coming to Pandharpur with this object. It is said that on important festival days thousands of people are pouring into the place. Here flows the beautiful river Chandrabhaga. A little away from the banks of this river is situated the temple of Vithoba. To go inside this temple is to merge oneself in an atmosphere full of spiritual fervour. On one side, a group is busy performing Bhajan ringing cymbals; on another side, a saintly figure is preaching the greatness of Bhakti giving now and again a sweet song or an apt illustration. Again at another place, some saints with the Tambourine in hand are singing Abhangas of Tukaram. Some are sitting near the massive pillars of the temple deeply absorbed in meditation. Still others are found occupying the verandahs reading religious books. Some again are dancing, only repeating Vithal, Vithal! O, it was a scene in which Ramdas lost himself every time he entered the temple. There is always a huge rush of pilgrims for the Darshan of Vithoba.
Ramdas remained in Pandharpur for 5 days occupying a small Mandir of Shanker on the banks of the holy river, in the company of two Sadhus. Ram is very kind. Ramdas here came to know that Mangalvedha lay only 12 miles from Pandharpur. One morning he walked this distance and reached Mangalvedha at midday. In the town a kind merchant served him with food. It appeared as though the merchant was looking forward to Ramdas’ arrival. Ram’s plans are always so when man leaves everything to Him without interference. Mangalvedha is a small town where about 400 years ago the great Saint Damaji Pant flourished.
The ancient and worn-out fortress in which Damaji was holding office for managing public affairs under the Badshah of Bijapur is still there.
Damaji was a great devotee of Vithoba of Pandharpur. The way how he came to the relief of thousands of starving, famine-stricken fellowmen by a loving and fearless act of charity, and how God Vithoba saved his Bhakta by assuming the form of a Pariah, form the theme of a well-known story in this great Saint’s life. The memory of the Saint is still dear and sacred to everyone of this blessed town even to this day. On the Samadhi of this Saint there is now a temple containing three idols, viz. of Vithoba, Rukhmayi and Damaji. Bhajan, Puja and reading of religious books are going on in this temple throughout the day and a great part of the night. There is also a Sadhu residing here. Ramdas remained in the society of the Sadhu for five days. They were indeed, by the grace of Ram, very happy days.
The Sadhu was a simple and child-like man - a true Shishya of Damaji. He was rearing a white cow of which he was very fond. He called her Krishnabai. He has written some beautiful verses in Marathi upon the Gomata. Truly, the cow represents the Mother of the universe and is a grand ideal of all that is gentle, pure, self-sacrificing and innocent. The Gomata yields milk, out of which curds, butter and Ghee are made for the use of man. And again, she is the mother of the bullocks that plough the fields for growing corn that provide food grains for the use of man. Even her dung is of great use as manure and fuel. In Kathiawar, where there are no trees and forests close by, the common fuel is only cowdung cakes. Then again, after death, various useful articles are made out of her skin and bones. O Mother, thou art indeed Kamadhenu!
Ramdas now started by Ram’s command on foot for Bijapur which is 40 miles from Mangalvedha. He came across, on the way, a number of villages and in almost all the villages he was welcomed by the resident Sadhus of the place. In some places, the villagers prevailed upon Ramdas to stay with them for two or three days. So the journey proved, by the grace of Ram, a most delightful one. At last he reached Bijapur in the evening. He went straight to a Ram Mandir and receiving some Prasad after Puja, took rest for the night in a small shed attached to the temple.
Next morning, Ram prompted him to go about enquiring for any generous-hearted merchant who supplied foodstuffs to Sadhus. For, every town or city contains such charitable Bhaktas. Ramdas had given up doing this kind of thing independently; for, in fact, foodstuffs were of no use to him since he did not cook. If food was given, he would take, otherwise not. But in this particular instance, it was all the prompting of Ram. At last, knocking about for 2 or 3 hours from one bazaar to the other, from one lane to the other, from one shop to the other, he was directed to a place where he was given some wheat flour, Dal and one Anna for sundries. These things Ramdas tied up in a piece of cloth and was passing in the crowded streets without knowing where to go. When he was in the middle of the street, he was detained by a call from a young man who approached him from a high storeyed building.
“Will you deign, Maharaj, to accept Bhiksha at my house to-day?” he asked. “If you can do so, you may come to this house at 12 o’ clock.”
It was then about 10 o’clock. Ramdas, accepting the invitation, proceeded onwards and eventually sat down on the outer verandah of a shop which was shut. Ten minutes had not elapsed when he descried, at a short distance, an old man with a rosary of large Rudraksha around his neck, standing in front of a house for alms in the hot sun. Now Ramdas clapped his hands and beckoned the old Bhikshu to the place where he was sitting. He came. After mutual salutations, he took his seat beside Ramdas. Ramdas now handed over to him, as prompted by Ram, the bundle containing wheat flour, etc. as also the Anna piece. No sooner had Ramdas made this offer than he stared at Ramdas with a solemn, uncertain and vacant gaze. Then, falling at the feet of Ramdas and clasping his feet, he looked up and said:
“At last, God has shown Himself to me! You are none else but God to whom I was praying and praying all these years.” Then again he cried out, “Am I dreaming, or is this a reality?”
Now Ramdas was utterly bewildered and was quite unable to understand the cause of his strange behaviour.
“What ails you, O brother?” asked Ramdas.
“The fact is, Maharaj,” he replied, “from morning I have been wandering for alms.
I could get till now only half an Anna (here he showed two quarter Anna pieces). At home there is an old sickly wife, besides two children, to be fed. To go home empty-handed means the starvation of these innocent children. I was praying to God in all humility, but I was almost losing hope, when you - whom I look upon as God Himself - called me and offered me food.”
O Ram, what a deplorable tale! O Ram, how many are there in the world who are always on the verge of starvation! This occurrence is narrated here in detail to show the acuteness
of the misery of starvation that exists among the poor, down-trodden lower classes. O rich brothers, O rich mothers, O Ram!
Now parting from the old friend, Ramdas came to the house of the merchant- friend who had invited him. Here both the merchant and his wife treated poor Ramdas most kindly. They pressed him to remain at their house for two days. During this time he visited the vast and imposing pile - the Jumma Masjid; climbed the turret and ascended the gallery of that gigantic structure - Golgumata. The masterly architecture of this building is indeed wonderful. The hollow dome of the building reverberates the slightest sound inside seven times. The sound is also magnified. A man standing near this huge leviathan structure appears like an ant in comparison. Ram showed Ramdas all these marvellous things.
CHAPTER XXXVII SRI SIDDHARUDHA SWAMI
NOW, Ramdas, catching a train going still southward reached Hubli at last. The idea of going to Hubli was put into his head by brother Ramakrishna Rao of Bombay who is a great Bhakta of the famous Saint of Hubli - Sri Siddharudha Swami. Ram took him here to obtain for him the Darshan of this great Sage. It was past midday when he reached the Math of Sri Siddharudha which is about three miles distant from the railway station. The Math consisted of three sets of buildings. The first one in the line was a solid block of granite over which was erected a tall conical Gopura. This temple was intended to serve as a repository of the remains of the Swami after he had entered Mahasamadhi. The other two were extensive buildings constructed in such a way as to leave a large square yard in the interior. Of these, the second one was a Dharmashala wherein reside Sannyasis, Bhaktas and pilgrims. Facing the Math there were two beautiful tanks. On the other side of the tanks there was a grove of trees yielding cool shade. The Math was situated in very charming and healthy surroundings.
Ramdas, entering the Math, was, through the kindness of friends there, duly introduced to Sri Siddharudha at whose feet he prostrated himself most reverently. Here he spent about 10 days most happily. In the mornings and evenings there were reading and exposition of religious texts. Ramdas listened to, nay, drank in the words of wisdom that fell from the lips of the learned Sage. Ram had so arranged matters for him that the Upadesh the Swami gave during those days happened to be just what would lead him further in his spiritual progress. At other times, he would wander about in the fields behind the Math and remain mostly at the tomb or Samadhi of the late Kabirdas, the great Muslim Saint of that place. Ramdas was clearly able to experience a spiritual atmosphere charged with peace and calmness inside the Math and Dharmashala, especially at the time of the presence of the great Swami. Sri Siddharudha was a great Yogi of an advanced age. He was kind, affable, hospitable and full of tranquillity.
Now, news reached Mangalore that Ramdas was staying at the Math at Hubli. His former wife, but present mother (as all women are mothers to Ramdas) and his child came there to fetch him. Sri Siddharudha Swami was appealed to by them in the matter and the kind-hearted Saint advised him to go with them to Mangalore. Ramdas submitted to the order, feeling that it came from Ram Himself. Ram always means well and He does everything for the best. The mother (i.e., Ramdas’ former wife) proposed to him to return to Samsara, to which he replied:
“O mother, it is all the work of Ram. Ram alone has freed humble Ramdas from the bonds of Samsaric life, and he resides now at Ram’s holy feet. He is now the slave of Ram
and prays to Him always to keep him as such. To trust and acknowledge His supreme powers of protection over all, and believe that He alone is the doer of all actions and possessor of all things is the only way to be rid of the miseries of life. Therefore, O mother, throw off your burden of cares and anxieties and, approaching the divine feet of Ram, live there always in peace and happiness. This is all poor Ramdas can ask you to do.”
Now, under the kind care and escort of the mother, he started by train and reaching Mormugoa embarked upon a steamboat which took them in due course to Mangalore. As the party came up to the Bunder, Ramdas, as bid by Ram, walking in advance, directed his steps straight to the Kadri hills, where he remained for the night. Next day, by Ram’s will, he visited the house of brother Sitaram Rao - a brother by the old relation and a great Bhakta of Ram. A few days later, he had the happiness of the Darshan of his Gurudev (father by old relationship) who had given him the Upadesh of the divine Ram-Mantram . Now (this was in 1923), Ramdas stays by Ram’s command in a cave called “Panch Pandav Cave” on the Kadri hill, and lives there a serene life, devoting his whole time in talking about, writing of and meditating on that all-loving and glorious Ram.
Om Sri Ram Jai Ram Jai Jai Ram!
APPENDIX
IN THE CAVE
(Heart-pourings when Ramdas resided in the cave)
O Ram, Thou art father, mother, brother, friend, preceptor, knowledge, fame, wealth and all. Sole refuge Thou art, make Thy slave merge always in Thee - in Thee alone.
O Ram, what Thy slave Ramdas should do or should not do must be determined by Thee alone. He is bewildered. He is helpless; make him resign all to Thee. Let him live, move and have his being in Thee. Let him eat, drink, sleep, move, sit, stand, talk, think, look, hear, smell, touch, do everything in Thy name and for Thy sake only. O Ram, O Divine Mother, Ramdas is Thine totally, completely - heart, soul, body, mind, everything, everything.
O Ram, Thy slave cannot know what to think of Thy infinite love. Shall he weep over it? Shall he smile over it? Shall he cry over it? Shall he laugh over it? Thy love is at times so grand, majestic, vast and gushing like the mighty ocean and its roaring waves. At times it is so soft, tender, gentle, silent, like the mild flow of a tiny stream and her musical ripples.
O Ram, keep Thy slave always absorbed in Thee. He is at once Thy slave and Thy child. He is willing to serve Thee in every way according to the wisdom Thou givest him. He is Thy innocent child looking always for Thy guidance and security. Never allow him to leave Thy holy feet. O Ram, never put him in a situation in which he would forget Thee.
O Ram, O Mother, save, save, save Thy humble slave - Thy ignorant child.
O Love infinite, infuse into the arid heart of this child at least a small measure of Thy love.
O Ramdas, drink, drink, always the sweet nectar of Ram’s love.
O Ram, make Ramdas mad of Thee - mad - mad, stark mad. He wants nothing besides this. Let him talk like a fool only of Thee, O Ram. Let the world declare him, a mad man, yes, mad of Thee, Ram.
Ramdas cares not for the opinion of this man or that. He is not to be bound. O Ram,
see that he is not bound. Let him be bound only by Thy shackles. Those are the shackles of Thy love. But Thy love is free. So where are the shackles? It is an enchanting freedom in fetters. O Ram, the madness of Thy love, how sweet, how intoxicating, how charming!
O Ram, purify the mind of Thy slave. Let him not see evil anywhere. Let him not see faults in others but only good. O Ram, have mercy on Thy slave. Fill his mind with Thy grace. Thou art the sole refuge of Thy slave. O Protector! Loving Parent of the whole universe, lift Thy slave up from the consciousness of a narrow life in a perishable body. Make him realise Thy infinite love. O Ramdas, rise, rise above the narrow limitations of your own making. Ram asks you in all love and kindness: “Speed up my child, come up; here is My hand, grasp it and rise out of the bondage in which you are.” O Love, O life Universal, O Mother, O Ram, how glorious it is always to bask in the sunshine of Thy loving influence!
O Ramdas, you are in Ram and out of Him. You are everywhere along with Him; He is everywhere along with you. He cannot leave you; you cannot leave Him. He is tied to you and you are tied to Him. You are in His custody; He is in your custody. He cannot do without you; you cannot do without Him. He lives in you and you live in Him. Still, you are His slave and He is your protector. O Ram, Thou art two; but Thou art one. The lover and the loved in fast embrace become one. Two become one and one remains everlasting, infinite, eternal Love. O Love, O Ram! Rave on, mind, charged with the madness of Ram’s love.
O Ram, destroy Ramdas’ desires. Crush them out of him. Take him on and find him eternal abode in Thee. O madness of Ram, O Love, let harshness, wrath and desire leave Ramdas entirely. Pure, pure be his mind by Thy grace. Ram, save him, save him. O Ram, Thou art Love pervading everywhere; Ram, Ram, Ram everywhere; in, out, in all directions, up, below, in the air, trees, earth, water, sky, space, in all, in all is Ram - is Love. O Love, O Ram, let thrill after thrill of the joy of Thy love pass through the soul of Ramdas. O Ram, O Joy, O Love, O Ecstasy, O Madness, O Goodness, no rest, no sleep, no food, no enjoyment but Thy divine love, divine light. O Joy, Ramdas, remain steeped in the nectar of Ram’s infinite love. O Light, dazzle on. O flashes of lightning, O Ram’s glory - flash on, flash on! O supreme happiness, O Bliss! O Joy! Come on, O Ram, Ramdas is lost in Thee. Lost, lost - in joy - in bliss untold - indescribable - lost in Thy effulgence - in Thy light - flash - flash - flash - everywhere flash. Love, love, love, everywhere love!
Fame, name, wealth, relations, friends, all - mirage, nothing real, nothing true there. Mind fixed on Ram derives infinite peace, infinite bliss, for Ram is love, Ram is kindness, Ram is joy.
Let the body go, let the mind go. Let the senses disappear. Let the worlds vanish. Let all that appears pass out of their phantom- existence. Ram - the love eternal - the bliss eternal - lives, endures, is pure, undefiled, serene, peaceful. All hail Ram, all hail!
Madness of Ram, Madness of Ram’s love. Come on, take possession of Ramdas and make him swim for ever and ever in the ocean of Thy unfathomable love.
Sweet madness, cool madness, mild madness, peace madness, because it is tempered with Ram’s elixir of love.
Away all joys of this fleeting world! The sun of Ram’s bliss is up, rising in all his glory, shedding resplendent rays of peace and love all around, dispelling the darkness of misery - nay, paling down the very stars and moon - the fading pleasures of a transient world. Away!
The bird has flown away from the cage and is soaring high up in the air, losing itself in the vast space, lost in Ram - a drop in the ocean.
O mind, be always firm and fixed on Ram. Every other occupation for you is utterly useless. In your pursuit after Ram let no opinion of the world disturb you. When Ram is thine, you do not want anything. Keep Ram’s company always. Then your talk, your actions, your thoughts are all His. Ramdas, wake up, shake up, never wax slow in your progress. Go, leap, leap - pluck the golden fruit - enjoy eternal bliss! O, how sweet the fruit - the taste is intoxicating with the soft love of Ram!
You are nothing, Ramdas. You have no worth, Ramdas. If any good comes from you, it is all Ram’s. You are only a piece of stinking clay, away with your vanity!
Ramdas, you are now mad, completely mad, O sweet madness, madness, madness! O Love, O Love! Ramdas, you are really mad. Now, Ram is the theme of your madness. You are stark mad, Ramdas. Drink, drink Ram’s love,
Ram’s nectar. Ram’s light dazzles everywhere.
Ramdas, you are free, nothing binds you. You are free like air. Soar high and high in the heavens until you spread everywhere and pervade the whole universe. Become one with Ram. All Ram! All Ram! What a grand spectacle to see the dazzling light of Ram everywhere! Flash, Flash, Flash - lightning flashes! O Grandeur! O Divinity, O Love, O Ram! Ramdas, your madness is worth everything that is and that is not in the world. Fling away wisdom, who wants it? Wisdom is poison - madness is nectar, madness of Ram, mind you, Ramdas. Ramdas, you have no separate existence. Ramdas, who are you? A phantom of your own creation. Break off and abide in Ram - that ocean of Love, Bliss and Light. The dew drop slips into the shining sea.
Child-like nature, madness of Ram and supreme wisdom mean one and the same thing.
O Ram, thy slave Ramdas is Thine completely. His life is totally consecrated to Thy service. Let the sweetness of Thy infinite love enter the soul of Ramdas; give strength to Thy slave to withstand all the temptations of a most unreal world. Let him always live in Thee!
O Ram, Thy slave cries to Thee repeatedly to make him mad of Thee, but Thou dost not listen to his heart-felt prayers. Thou bringest on the madness only for a short time. Why not always? Let his mind think of nothing else but Thee, Thee and Thee alone - that is the madness he craves for. Have pity on him!
Let Ramdas’ mind be filled with Thee when awake, in sleep, in dreams. O Ram, O Mother, O Protector, have mercy on Thy child and Thy slave!
Start Ramdas on his mission - O Ram! Let him go out into the world, toil, suffer, die for Thy sake. Let him face contempt, persecution, nay, death for Thy rule of Love, Bliss and Light. In the fire of this ordeal, let Ramdas purify his lethargic soul. Height of misery is height of happiness. To rise above both is true bliss - true peace. O Ram, give the call! Let thy stern command come. If not, make this body - worthless stuff - wither and perish. Let every minute of its existence be utilised for Thy service, Ram.
The lull has passed. The storm is ahead. Ramdas feels waves on waves rising in him, mighty waves of a surging ocean. O Ram, guard Thy slave, give him energy, give him strength - give him Thy wisdom, and make him sacrifice himself at the altar of Truth - at the shrine of Love - in the flame of Light. All Ram, Ram, Ram, Ram! O save, save, save! Ramdas is Thine, life, body, soul, all, all!
Make Ramdas mad of Thee. Quick - no time to lose. Quick! Quick! Have mercy on him. Om Sriram!
Rise, rise, O despair of hope! Rise, rise, O Joyous misery! Rise, rise, O light of darkness! O Rise, rise, lovely dream of an eternal life! Rise, rise, O Bliss, Grandeur - what indescribable happiness to cry, to weep, to smile, to laugh, to live, to die for Ram’s love, Ram’s grace. Ram’s light! Om Sriram!
Peace, Peace, Peace!
Ram, Ram, Ram!
You are not weak, Ramdas, you are all-powerful. Ram has infused into you His divine effulgence. You are the infinite seed. Ram has thrown a flood of light into you. Wake up! You are strong, you can conquer everything by the power of Ram’s love. Don’t grovel, don’t feel weak. From hill-tops - from house-tops - sound the trumpet of Ram’s glory, Ram’s love. Be bold, forward - march! Brave the storm. Destiny is your slave. Keep her under foot. What fear have you when Ram is your ally? Leave off narrow limitations. Rise and soar and grasp the whole globe in one embrace of love. Your dwelling place is the whole universe which is your body. You live in it as love. There is nought but love, love supreme. Every leaf, every blade of grass, every particle of dust, every tiniest life sings aloud of Thy love, O Ram. Every moonbeam, every sun’s ray, every twinkle of the stars radiates Thy love, O Ram. Every tear, every smile, every ripple, every sweet whisper of joy is pregnant with Thy love, O Ram!
O Ramdas, rise to the very height of renunciation and there sit on its crest and view the transient nature of the whole show around you. Everywhere you see birth, growth, death. All, all are running finally along the same road to destruction. What a terrible state of despair would have faced man in the midst of this vast cremation ground - this vast graveyard where all objects are ultimately reduced to dust and ashes - had there not been that sweet and eternal influence - that divine ambrosia called Love - which is a veritable lustrous reality that runs through the vanishing forms that make up this wild, varied and grand structure of the universe. Love is Happiness, Love is God, Love is Ram.
O Ram! Fill, fill, fill Ramdas with Thy nectar-like love. Let no thought of evil, no thought of difference, cross his mind. Make him look upon all with the light of Love.
O Ram! It is Thou that weepest in the sorrows of the world. It is Thou that smilest in the happiness of the world. Still Thou art above all happiness and above all sorrow.
Ram! Thou art an eternal love-baby. Ramdas is ever bent upon catching Thy tender smiles, but they elude his grasp.
Love sheds her cooling light. Ramdas opens his lips to drink of it, but the light slips away.
Ramdas at last catches the smiles - so many lustrous nothings that beam upon his face.
Ramdas at last drinks deep the light of love and softly floats upon the sea of peace.
O Love, O Ram, envelop everything in the soft glare of Thy radiance. O Love, let all vibrations be rhythmical and true. Let the inexpressible sweetness of bliss reign everywhere.
O Ram, make Ramdas mad of Thee. Let him not talk of anything else but Thee. Let him think of nothing else but Thee. Thou art so merciful, Thou art so loving. O Love, O Mercy - make Ramdas completely Thine!
Whatever Thou dost Ram, Thou dost for the best: Ramdas is entirely Thine. Thou dost make him walk, talk, think, act, all as Thou wilt. He has not to feel sorry or regret for anything. He dwells in Thee always. He can see Thee, Ram, everywhere. Thou alone hast taken the form of this universe - this vast, picturesque, varied group of worlds. O, what a grand display is Thine! O, what a sublime manifestation! The vast sheets of water - the mighty oceans that dazzle in the sunlight like molten silver - bearing in their bosom a variety of animal lives of their own creation - art Thyself. O extensive Sky, what a magnificent structure is Thine! A limitless blue dome pictured here and there with fantastic shaped white fleecy clouds, sustaining in her mighty embrace innumerable creatures of her own making. O Earth, whose unseen circumference vainly attempts to measure the bounds of the
sky that appears to clasp Thee! What an indescribable scene Thou dost present to the wondrous gaze of the sun, moon and stars that are never tired of viewing Thy beauties at ever changing altitudes. Thy valleys are full of green verdure - sparkling water running through them all. Thy high mountains are shooting up into the sky - those gigantic guardians of Thy peace. The widespread forests, green and yellow-hued, form Thy beautiful garment, in the loving folds of which Thou bringest into being untold variety of lives.
Who brought this gorgeous show into being? It is all the work of Ram - the work of Love - Ram himself manifested in all His grandeur of love.
O Ramdas, you have nothing in the world to call your own. All belong to Ram, including yourself. Ram does everything for the best. Ram is the doer. Ramdas, live always in tune with Him. O Ram, see that this prayer is granted. Thou art all in all to Thy slave. He wants Thee and nothing else. O Ram, purify Ramdas’ mind. Let no evil thought enter there.
O Ram, Thou art everywhere,
O Ramdas, Thou art nowhere,
O Ram, Thy will alone is supreme.
O Ramdas, Thou hast no will.
O Ram, Thou art the only reality,
O Ramdas, thou hast no existence.
O Ram - O infinite Love, let Ramdas lose himself in Thee.
O Ram, Thy Love pervades everywhere. Thy Light shines everywhere. Thy Bliss absorbs everything. Ram, Thou art Light, Love and Bliss. Ramdas, thou livest in this Light, in this Love, in this Bliss. Ramdas, thou hast no separate existence. Thou art free - as free as Love, as free as Light, as free as Bliss. Love all, shed Light on all, share Bliss with all. Thou art all and all Thyself. Thou and all make Ram, that glorious Ram. Ram is one. Ram appears as many. One is real. Many is false. One - One everywhere, and that is Ram. Ramdas, thy will is the will of Ram. Live only for the sake of Ram. Ram has made you mad of Him. Blessed are you, Ramdas. Ram’s madness means everything for you, for that matter - means everything for everybody. In this madness there is no pain, no perplexity, no ignorance, no weakness, no sorrow, no hate, no evil of any kind. It is purely made up of Love, Light, Bliss, Strength, Power, Wisdom, every good of every kind.
Ramdas, all praise, all honour, all respect is for Ram, because your speech, your act, your thought is all in the name of Ram - for the sake of Ram - prompted by Ram - acted by Ram - thought by Ram - listened to by Ram. All in Ram, by Ram, through Ram, on Ram, about Ram, for Ram. All Ram, Ram, nothing but Ram! Om Sri Ram! Om, Om, Om! Ram, Ram Ram! This is madness of Ram. It is a grand madness - Blissful, Lightful, Loveful, Ramful. No thought but of Ram. No work but of Ram. No talk but of Ram. Talk in Ram, work in Ram, thought in Ram, silence in Ram, sleep in Ram, dream in Ram. Ram is in everything. Everything is in Ram. Ram is everything. Everything is Ram. Om Sriram!
Ram is form, Ram has assumed form. Ram is with form. Ram is without form. Ram is being. Ram is non-being. Ram appears, Ram disappears. Ram knows - Ram knows not. Love and hate is in Ram. Light and darkness is in Ram. Bliss and pain is in Ram. Wisdom and madness is in Ram. Strength and weakness is in Ram, still Ram is beyond all these, free from Love and hate, Light and darkness, Bliss and pain, Wisdom and madness, Strength and weakness. Om, Om, Om! Ram, Ram, Ram! Peace, Peace, Peace! O Ram, Thou art the point where Love and hate meet, Light and darkness
meet, Bliss and pain meet, Wisdom and madness meet, Strength and weakness meet. Om Sriram - Thou art Peace, stillness - unchangeable, unshakable, eternal, infinite - all-powerful, inconceivable, incomprehensible. Om, Om, Om!
There are two ladders - Love and hate - projecting from Thee. O Ram, to reach Thee i.e., to climb up - the ladder of Love is used. To quit Thee, i.e., to climb down - the ladder of hate is used. Love leads to unity. Hate leads to diversity. Unity is happiness. Diversity is misery. Therefore, O Ramdas, select the upward course of Love that takes you to ultimate Peace - everlasting and eternal - which is Ram. When you quit Ram, hate leads you down to where you sink into pain, fear and death. Om Sriram!
Ramdas, don’t be proud. Consider that none is inferior to you in the world. All deserve to be treated with respect and love.
Let your mind - O Ramdas - turn always the Charka of Ram-Smaran and in due course you will make the mind wear the white Khaddar of Purity.
O Ram, Ramdas is Thy slave, Thy entire slave. He implores Thee to strictly watch every
act he performs, every word that falls from his lips and every thought that comes into his mind. O Ram, see that nothing unworthy of Thee or unacceptable to Thee be done, talked or thought of by Thy slave. Let Ramdas’ actions be always right and good. Let his speech be always wise and gentle. Let his thoughts be always holy and pure. In short, let Ramdas’ acts, words and thoughts emanate directly from the meditation of Thy Divine Self. Om Sriram!
O Ram, what a glorious being Thou art. Ramdas lays his head at Thy holy feet. Deign to shed Thy full lustre on Thy slave. Make him Thine, Thine totally. Ramdas has no refuge but Thee - no parent but Thee - no guide but Thee - no master but Thee - no higher ideal than Thee. Have mercy on him, O Ram, have mercy. Above all, O Ram, see that he does not forget Thee. To forget Thee means for him utter ruin. Ramdas cannot bear the very thought of it. O Ram, Ramdas has full trust in Thee. He knows that what Ramdas begs, Thou grantest at once. Let him always live in Thee, in Thee alone. Om Sriram!
O Ram, save, save Thy child, Thy slave. Let every fibre of his being thrill to the music of Thy madness; the very blood of his veins rush impelled by the fury of Thy madness; his very bones tatter and shatter in their seats by the repeated blows inflicted by Thy madness; his whole frame quiver, tremble and shake by letting fall on him an avalanche of Thy madness. Om Sriram!
Rise, rise, O Ramdas - fly above all, soar in the heavens, mingle in the flood of light poured down by the glorious sun. Let the pure, rarefied air above encircle you all round. Let space itself swallow you up. Where are you then, Ramdas? Ramdas is nowhere. Ramdas is now mere madness, an airy nothing. Truth - the Great Truth, Ram, hath devoured you - and you are no more, no more, no more! Om Sriram!
O Ramdas, become one with the greenness of the leaves. Be absorbed in the splendour of light. Mix with the mists of the hills. Be the breath of the wind - the blue of the sky - the golden hues of the dawn - the stillness of the night. Om Sriram!
O Ram, Thou art kindness. Thou art love. Thou art the great Truth. Let Ramdas cling to Thee fast. Let him not lose his hold on Thee. Let him always clasp Thee firmly. Let him always live with Thee - in Thee. Let him not be separated from Thee. Let him always remain in Thy embrace. O Ram, enfold Thy slave always in Thy arms and never let him go. Make him fearless, bold and firm - firm in his vows - firm in his faith in Thee. Let contact with the world not affect him. Ramdas, always remember that you are alone in the world in the company of Ram.
Ramdas, in spite of Ram’s unbounded grace upon you, you are still weak. Ramdas, you are still small and insignificant - full of imperfections - full of defects. Cry, cry; Weep, weep. O Ramdas, cry and weep. Take off, O Ram, all his egoism.
O Ram, raise a great conflagration - a mighty deluge of fire - and burn up in its devouring flames all the evils that are in Ramdas. The fire is lit, the flames are rising - red tongues of flame - waving, hissing and dancing. Throw in now - by Ram’s command - O Ramdas, first, Ahankar, then Kama, Krodha, Lobha, Moha, Mada, Matsarya in quick succession. Right, they are now all in. Fan the flames, O Ram. All the evils are burning, burning, burning. Now they fly as smoke. Now they fall as ashes. All glory to Thee, O Ram! Now the fire ceases and then a calm prevails - stillness of heavenly repose, filled with the enchantment of Love and Peace, filled with
the sweetness of Ram. Freedom, Freedom, O Freedom, Mukti is Thy name. Om Sriram!
O Ram, Thy slave is under Thy protection completely. Thou art his sole refuge. He looks to Thee for everything. At all times let Thy sweet name be in his thoughts. O Ram, purify Ramdas’ mind - purge it off from all evil and unworthy thoughts. O Ram, Ramdas is Thine. Bear in mind, Ramdas, you live only for Ram. You do not live for anything else, or for anybody else. Ram is the end and aim of your existence. Your very life is bound up with Ram. O Ram, make Ramdas’ faith in Thee ever unshakable, ever firm, permanently fixed. Let all Ramdas’ thoughts, acts and words proceed directly from Thee - at Thy bidding - in Thy name and for Thy sake only. Let Ramdas’ personality merge itself in Thee. Make him Thy abode - or make Thee his abode, one in the other always intermingled. Let there not be a moment’s separation - blended, welded together for ever and for ever. Powerful as Thou art, O Ram, Love as Thou art, Light as Thou art, Bliss as Thou art, the great and only Truth as Thou art, Thy slave prays to Thee, begs Thee, implores Thee, cries to Thee, weeps to Thee, prostrates before Thee - O Ram, have pity on Thy slave, make him Thine altogether. Ram, bless, bless Thy slave. To bless Thy slave is to bless the world. To love Thy slave is to love the world. O Ram, O Love infinite, enter into the very being of Ramdas and live there and spread Thy Light, Love and Bliss. Om Sriram.
O Ram, there is a dawn - a brilliant dawn in the heart of Ramdas. There is in it a flood of Light - a flash of Love - a rush of Bliss. Purity dwells where Ram is. He enters, all evils flee. The sun rises, all darkness vanishes. O Ram, how glorious Thou art! The moment Thou art appealed to, Thou listeneth and granteth. O Mother, how kind of Thee. How beautiful is Thy Love, how tender, how soft, how gracious, how true, how bracing, how cooling, how good, O how lasting! O Ram, Thine, Thine is Thy slave - Thine - Thine is this Thy child for ever, for ever, for ever. Om, Om, Om Sriram!
Higher and higher the thought rises until it is lost in the incomprehensible. Deeper and deeper the thought runs down until it is lost in the unfathomable. Wider and wider the thought spreads out until it is lost in the unexplorable. Narrower and narrower the thought contracts until it is lost in the unthinkable. Om Sriram!
Love expands the heart and hate contracts it. There is nothing sweeter than Love. There is nothing more bitter than hate.
Love is natural. Hate is unnatural. Love makes and hate destroys. Love is a charming and cooling landscape. Hate is an arid and cheerless desert. Love is harmony. Hate is chaos. Love is light. Hate is darkness. Love is bliss. Hate is misery. Love is life. Hate is death. Love is purity. Hate is impurity. Love combines. Hate breaks up. Love is beauty. Hate is ugliness. Love is health. Hate is disease. Love is sweet music. Hate is discordant noise. Love is wisdom. Hate is ignorance. Love is activity. Hate is dullness. Love is heaven. Hate is hell. Love is God. Hate is illusion. Om Sriram!
O man,
Where is sweetness - it is in thee.
Where is bitterness - it is in thee.
Where is happiness - it is in thee.
Where is misery - it is in thee.
Where is light - it is in thee.
Where is darkness - it is in thee.
Where is love - it is in thee.
Where is hate - it is in thee.
Where is heat - it is in thee.
Where is cold - it is in thee.
Where is good - it is in thee.
Where is evil - it is in thee.
Where is truth - it is in thee.
Where is untruth - it is in thee.
Where is wisdom - it is in thee.
Where is ignorance - it is in thee. Where is heaven - it is in thee.
Where is hell - it is in thee.
Where is God - it is in thee.
Where is illusion - it is in thee. Om Sriram!
Ram is a reservoir of nectar composed of Light, Love and Bliss. O Ramdas, dive into this well of ambrosia - sink, swim, dance, nay, drown Thyself in it. Om Sriram!
Ram is a volume of fragrance made up of Light, Love and Bliss. O Ramdas, merge into this wave of aroma; dive, play, gambol - nay, lose thyself in it. Om Sriram!
Ram is a rainbow of colours formed of Light, Love and Bliss. O Ramdas, gaze into this heaven of tints; link, soak, blend - nay, feel thyself one with it. Om Sriram!
Ram is a music of tunes filled with Light, Love and Bliss. O Ramdas, drink at this fountain of thrills; reel, shake, wake - nay, die in the intoxication of it. Om Sriram!
POEMS
OM SRIRAM
Love softly laid her head,
Light nimbly danced around,
Bliss made a joyous sound,
Peace comes to bless them all.
Love gently oped her eyes,
Light slowly waved the fan,
Bliss leapt and flit and ran,
Peace smiles upon them all.
Love sang her sweetest song,
Light tuned her charming rays,
Bliss laughs and rings and plays. Peace smiles over them all.
Ram - the blithesome love,
Ram - the shining light,
Ram - the blissful height,
Ram - the peace over all.
THE SOLE REFUGE
O Ram, I take refuge in Thee,
Thou art my love, my life, my lead,
1 am in Thee, Thou art in me,
Thou art my father, mother, indeed
Thou art the life that pervades all.
In Thee all things and lives reside, Thou art the life in great and small, In Thee my friend and brother abide.
Thy lotus feet my constant thought, Thy light divine my only dream,
To serve Thee is my pleasing lot, Thou art my wealth, name and fame.
O Ram, how charming is that sound, O lips, utter Ram Ram O mind, meditate Ram Ram,
Forget thyself in Him - in Him.
RAM
O Ram, I see Thy form on every side;
In all the worlds Thy light and glory abide.
O Ram, Thou art the sun that shines on high;
Thou art the moon
and stars that deck the sky.
O Ram, Thou art the life that fills all space,
And sets the whirling universe in its race.
O Ram, I see in hills Thy form divine,
In waters vast that flow and wave and shine.
O Ram, I see Thy light in jungles wild,
In trees and plants and verdure mild.
O Ram, all life reflects Thy godly light
Thou art all in all - Love, Bliss and Might.
-OM-
To
Katosan
1923
Gurudev
Om Sri Ram Jai Ram Jai Jai Ram Guru Maharaj,
A thousand salutations at thy holy feet. Sri Ram’s kindness to me has been so great that after freeing me from the toils of Samsara He has taken me completely under His Divine guidance and support. O! Ram, Thou art my sole refuge. Thou hast been treating me as Thy helpless child ever taking tender care of me. Glory to Thee, O! Ram. Thy kindness and love is infinite. May I be never tired of uttering
Thy sweet name, sweeter than nectar. My heart is full with the joy which Sri Ram gives me and I must talk of Him and His love, to whom? O! Ram, to whom? To thee, my brother, my Satguru. Sri Ram is showing me all the wonders of His Maya. Sri Ram took me round all the sacred shrines from the south of India to the uttermost north. He guided the footsteps of His humble servant over the blessed Himalayas. The very air over there breathes Sri Ram’s Divine presence. The never ending chains of mountains clothed with thick forests are eternal witnesses of Ram’s greatness. The Holy Ganga flowing down these Hills - giving life and sustenance to millions - is singing Ram’s glory. Indeed my sight was blessed with enchanting scenes and landscapes - that kept me spellbound. O! Ram, Thou are Grand! 400 miles I walked over the mountains and I never felt any fatigue because Sri Ram was kind to me. He gave me strength and peace. At certain places the ascents were so steep and path so rugged and narrow that a slight slip would pull a man down headlong into the bosom of Ganga - hundreds of feet below. When Sri Ram was my guide, what fear have I? He took me up and up and I walked on fearlessly in full joy chanting His sweet name. Kedarnath was the first place Sri Ram made me visit - about 160 miles from Hardwar. The path to Kedarnath is really dangerous. Many pilgrims have slipped down from the rocks and have been washed away in the torrents of Ganga. Mandakini, a tributary of the Ganges, starts from Kedarnath. The place is covered with snow and cold here is extreme. While ascending to Kedarnath one has to tread upon snow. Who protected me from cold? O! It is Thou. A temple is founded here surrounded on all sides by high rocks fully covered with snow. I ascended one of these rocks which none venture. I first thought it was not so high. I crawled up two hours, (nearly) still I could not reach the top. My hold while ascending was rough grass that peeps here and there through snow. It took me nearly 3 hours to travel up to the top of the rock. The distance traversed might be about a mile. To ascend was difficult enough but to descend was extremely perilous. I had simply to slip down 2 or 3 yards at a time and then grip the grass. Further it began to rain not water but big white globules of snow. O! Ram, who protected me here again - it is Thou and Thou alone. After nearly five hours I reached the bottom of the rock. I went to the source of the river Mandakini where the snow melts and flows down. Here I bathed in the ice cold water. O! Ram, it is by They grace I could do all these things. All glory to Thee. I stayed in Kedarnath for one day, then coming down about 40 miles ascended again another chain of hills, the path here was not so bad as the one leading to Kedarnath. But I had to walk over snow at several places and to cover a distance of about 81 miles (milestones are on the way) in order to reach the source of the river Alaknanda, another tributary of the Ganges. This place is called Badrinath or Badrinarayan. Here also the cold is very great. There is a wonder here. From one of the rocks surrounding the temple of Narayan flows down hot fuming water which is collected in a tank in which pilgrims bathe. I remained here also for a day and then came down. Thousands of pilgrims are every year ascending these hills for the Darshan of Kedarnath and Badrinath.
Through over exertion many old men and women give up their bodies on the way. Ram’s kindness to me during this journey was so great, that I never felt hungry on the way. The pilgrims here were very kind to me. They used to vie with each other in serving my wants which consisted of 2 or 3 rotees without salt and boiled potatoes. Some veritably worshipped Ram’s humble das. Hardwar is the starting point for this Himalayan pilgrimage. About 15 miles up the hills is situated the place called Rishikesh, where about a hundred Mahatmas reside in their respective Ashrams, thatched huts on the
bank of the Ganges. The place is simply enchanting - for a time I thought of settling down here once for all, even without proceeding further on the hills. Even now I wish Sri Ram should take me to this place again so that I might spend the rest of my life in the company of these Sannyasis, but I do not know what His wish is. I remained in Rishikesh for 3 days. In my wanderings on the hills, I visited the Ashrams of Agastyamuni, Narad and Pandavas. It took me 40 days to complete this pilgrimage. These mountains are peopled by hill tribes who live by cultivation. They are so simple and so pure, uncontaminated by the touch of modern civilisation. Ram Nam is on the lips of all of them. They are a fair complexioned race, clad in clothing made of thick blankets. Even women use thick rugs for sarees. They are also rearing cattle and sheep; the latter yield wool which they spin and weave into blankets for their clothing. Wonderful are Thy works O! Ram. Returning from the Himalayas, Ram directed me towards Mathura, the birthplace of that love incarnate Bhagwan Sri Krishna, wherefrom I visited Gokul, Govardhan and Brindaban. I spent about 10 days on the banks of the holy Jamuna in Brindaban. Brindaban is a delightful place. From Mathura, Sri Ram made me travel down to Raipur, Ajmer (where I visited Khaja Pir, a famous Shrine of Mohammedans and thence ascended the hill of Pushkar Raj, remained there for 5 days. Then came down further this side. Ram wants me shortly to visit Dwarka and Girnar. Girnar is the stand or seat of Dattatreya. After visiting these places and Pandharpur, Ram seems to be wishing to close my itinerant life. At present I am staying in the Ashram of a Mahatma of Gujarat. This Ashram is situated in a jungle, quite solitary, where I can perform Rambhajan with great pleasure. I am praying Ram to point out and lead me to a place where I can spend the remainder of my life in meditation of Him, in uttering His sweet name. The charming music of the sound Ram has sustained me all along and will certainly fill me with His grace till the end. But what He intends to make of me is not known yet. My prostrations at the holy feet of my Gurudev, our father who gave me that Divine Ram Mantram and at thy feet also. I crave for thy blessings. May Sri Ram keep you all blessed with His grace is the fervent prayer of His humble Ramdas. I may, by Ram’s Will, remain here for about 10 days before going to Dwarka.
Love and Namaskars.
RAMDAS
THE PATHLESS PATH
There are various cults, creeds, sects and institutions in the world which presume to lead the struggling soul to the haven of spiritual liberation and peace. Innumerable also are the ways, methods and disciplines prescribed for purifying and elevating the spirit so that it may reach the goal of divine perfection. Aspirants are everywhere engaged in practising these methods and endeavouring to attain their object. They feel that they are caught in the grip of one or the other discipline and after some trial find that their progress is not satisfactory. Their hearts remain as impure as ever and their minds continue to be restless. If for a moment they gain some peace, again the spirit gets into a whirl and there is a feeling of frustration and despair. Some of the aspirants are tremendously earnest in their quest of immortality and peace. There are others whose aspiration is not so strong and steady. There are still others who make a show of religiosity. But all of them are dwelling in a state of uncertainty and confusion. They feel as if they are moving in the dark, groping for the real way that would take them to light and freedom. They delude themselves into the belief that they will be able to fulfil their quest in the near future.
It is true that all experiences, however bitter they may be, through which the soul passes, are necessary for its upward growth and evolution. Struggle is indeed a sure condition of progress, but the sooner the soul finds a way out of the labyrinth of confused ideas relating to the spiritual path, the better for him or her.
The true way is not a specified cut and dry method. It does not consist in joining any cult or society, in ceremonies, rituals, or bizarre phenomena. The path is simple if it can be called a path. Invite God who is all love and mercy to take you up and transform you into His radiant and blissful child. Permit His grace to purify, vitalise and take possession of every part of your being. Surrender your all to Him and be conscious of His presence within you and without you.
If you are a real spiritual aspirant, your longing for Him should be sufficiently intense to call down His grace. You should be free from the illusions of this ephemeral world. Your soul should hunger to realise its inherent divine nature. There is no purpose gained by calling yourself this or that, and by donning robes of a particular religious denomination. Masks are useless. Pretension and hypocrisy is self-deception. Break off from all clutches. Come out from the cages of your own making. Come into the open with an unfettered mind, and with the ego vanquished, resign yourself to the supreme Truth residing within you. Let your vision expand and envelope the universe and beyond. Let your heart embrace all beings in the folds of infinite love. Let your body work imbued with the omnipotent power of the Divine. Let every atom of your frame thrill with spiritual ecstasy and produce universal harmony. All else is unprofitable talk. All other ways lead nowhere. Do not be deceived.
Do not be a slave of wealth, name and fame. All earthly attainments and possessions pass away. Make God your aim and your goal. You are one with Him. Know this and attain real happiness and peace.
The goal of human life
Life is short. Make the most of it by living in God. Everyday that passes brings you nearer to the end, when you shall have to depart from the world leaving behind everything which you hugged as your own. Life lived in the thought of God is a life lived in true joy and peace. Else it is a lengthening chain of woe that drags you ultimately to the terrifying jaws of death.
Human life is solely intended for the enjoyment of eternal bliss. If, on the other hand, a man makes it a hotbed of cares, anxieties, fears and doubts, he would only be wasting a rare and precious gift which God has granted him.
Man’s greatness lies not
In fading laurels won
In earthly riches gained
In days of wanton revelry.
Man can rise above man
To everlasting glory
To deathless beatitude
To immortal Life and Joy.
The object of human life is to realise the joy and peace of the indwelling God.
Man’s quest for happiness can end only by his realising the fountain of Eternal Joy residing within himself.
Human life is a magnificent gift of God. Raise it beyond the range of mental conceptions and cogitations. Lift it beyond the relative, conditioned and fettered entanglements of the ever changing phenomenal life so that it might know itself as the ever free, ever blissful and ever existing Reality.
The upward flight of the soul is always towards its perfect identity with the Great One who is the same through and in all. The river of life struggles through all obstacles and conditions to reach the vast and infinite ocean of existence - God. It knows no rest, no freedom and no peace until it mingles with the waters of immortality and delights in the vision of infinity.
TURN TO REALITY
In this evanescent panorama of life all things and objects are subject to transmutation and dissolution. The Lord alone is real with whom we are eternally united.
Do not seek to find peace and freedom in external circumstances of life, because true freedom is of the mind only, when you are in tune with God, who dwells within you. Let the knocks and hits of life turn you more and more towards God, so that you can become impervious to all kinds of outside attacks upon you. Take the name of the Lord with all strength and faith. Repeat it breathlessly, as it were, at all times, whether you are at your bath, in the kitchen, on the road or in the office. In this lies the way of your escape. Know this fact once for all and take refuge in the Name.
God is a living Reality. He is more real than the ephemeral interests and things in which man is usually involved. Man’s cravings for the earthly achievements shuts him out from the recognition of immortal Truth of his existence. He is so deeply caught in pleasures which are gained through mere sense perception and touch that he becomes blind to the exalted experience of eternal Bliss and Peace....
So, O beloved soul, unless you link your life with the divine Author of your being, your life is in vain.
Life is a short span and the pleasures you derive in it are transient and fleeting. In pursuing these shadows you are heading towards darkness and are becoming oblivious to the exalted and ever-blissful Truth which is your real being.
Man is miserable because he seeks joy and peace in external conditions and objects which are in their very nature incapable of yielding the perfect state for which the heart of man longs.
Your happiness or misery depends on your state of mind and not upon your external conditions or circumstances. When your mind impelled by desires is flitting from object to object, craving for possession and enjoyment, it lives in a state of restlessness which itself is misery. After possession of the object, come cares and anxieties, after its loss follow grief and pain. The small amount of happiness you derive here is like a tiny, flickering light in a thick, vast mass of darkness; it dies out in a moment only to envelope you in the worst enthralling gloom. Know this: the object you crave for is perishable and transient in itself. How then can lasting peace be derived from it? Hence when the mind wanders in the midst of this ever-changing, impermanent medley of forms and things, it experiences nothing but pain and sorrow. Now then, direct your vision inward and behold God within - that eternal seat of all bliss and peace.
Peace is in that heart in which no wave of desire of any kind rises, and it is to be understood, that the true aspiration of the heart is completely to quell and still down all desires that lurk in it and which cause dissatisfaction, turmoil and misery. Peace, peace, peace is the cry of the heart - a peace which wants nothing, a peace that is self-existent - a peace that is immortal. This eternal peace is your real existence - it is not a state or truth to be attained but to be realised; because you are ever That.
The transient and ephemeral things of the world are incapable of granting peace. If you would have peace, turn your mind to the immortal source of your life - the deathless and changeless Reality. By constant contemplation and meditation, tune your thought to the Reality, ultimately sublimate it into that divine existence and thereby attain to a peace which knows no change.
We may live for thousands of years and may obtain whatever we desire of the world, but we shall never be happy so long as our hunger for earthly things does not perish.
Renounce all desires of the mind and intellect and enjoy the bliss of the Atman even though you may, for its sake, live in a garret, or even turn into a wandering and naked mendicant.
Change must be within
Mere external renunciation is not only not necessary but is not the way.
A man may bring about any change in his external life and environment with a view to gain the inner peace but the solid experience of thousands, who are wandering on the face of the earth in search of suitable environment to attain such a peace, is that they have failed to do so, because the change must be within - in the inner vision. "Seek within - know thyself”, these secret and sublime hints come to us wafting from the breath of Rishis through the dust of ages.
Moksha is not conditioned by any particular external situation or circumstances. Moksha is the realisation of immortality by the removal of ignorance through the attainment of divine knowledge. It is primarily a change in our internal consciousness and vision. A man, who was placed in a certain situation in the days of his ignorance, may still continue to remain in the same situation even after he has attained divine knowledge.
Sannyas is not a thing which another can impose on you, or initiate you into. Sannyas does not mean shaving the head or donning the orange robes. It signifies
a state of internal renunciation of craving for the transitory things of the world. Mere change of dress and appearance without mental detachment is of no use whatsoever.
The root evil is attachment which has sprung from the seed called desire - the criminal cause of ignorance. The eradication of desire and attachment means liberation
RELIGION IS A MATTER OF EXPERIENCE
The path to the source of your and the world’s being is not without. You have to go within yourself. You must go past your senses, mind and intellect; you must traverse beyond all your ideas and ideals; you must transcend all limits, conditions and tastes, and then alone will you have the fullest vision and realisation of your immortal root. This immortal root is also the root of all that exists - the visible and the invisible worlds and all beings and creatures in them.
Religion is a matter of experience. Merely by becoming a member of a church, creed or sect, a person cannot be entitled to this experience. By reading any amount of scriptures and sacred books he cannot obtain this experience. By the obervance of rites, ceremonies, or worship a man cannot come by this experience. Spiritual realisation is a question of individual effort and struggle. The man of true religion when he is on the path, is mainly concerned with his own internal struggle for liberation and peace.
A steady, persevering and concentrated effort and struggle alone can lead the aspirant to the realisation of God. So long as a man is hankering after the pleasures of the senses, his progress on the path is slow and erratic. He must be undaunted in his endeavour and determined in his purpose. He must leave no stone unturned to subdue and eventually eradicate the impure passions of his heart and mind. A purified and enlightened Buddhi alone can entitle the Sadhaka to enter the kingdom of eternity.
What is required principally is the withdrawal of the mind from without to within, which means that the restless and roaming nature of the mind must be totally curbed by right thought, right contemplation and right meditation. The mind has to settle down and its uncontrolled dynamics must be brought under subjection. Perseverance and an unflagging endeavour are the qualities of a true aspirant or seeker of Truth. Lassitude, idleness and heedlessness are the enemies of spiritual progress. Awareness, watchfulness and effort are the true qualities of a Sadhaka.
The touch of saints and Guru's grace
The grace of a saint who is accepted as a Guru is essential to the progress of a spiritual aspirant. To live and act in such a manner that the Guru is highly pleased with the disciple is a sure condition for the working of grace. A true aspirant seeks always to please his Guru by moulding his life in accordance with his teachings.
By a saint’s contact thousands are saved from the clutches of doubt, sorrow and death. He exerts a wonderful influence and creates in the hearts of ignorant men a consciousness of their inherent Divinity. By his very presence he rids the hearts of people of their base and unbridled passions.
The society of saints is the most effective means to awaken the heart to the consciousness of God. The aspirant should approach them in all humility and with an attitude to receive their enlightening influence. Saints are always sympathetic and gracious. They radiate Love, Peace and Joy, for they are the very embodiments of God on earth.
The presence of a saint works like a charm upon the mind. It is at once freed from impure thoughts and attains calmness and serenity. A new light and joy is experienced by the aspirant. He transcends time and space and becomes filled with a rare spiritual ecstasy.
The God-realised man is God Himself in human form. Ignorant souls cannot recognise divinity in the man in whom the Universal Spirit is realised and attained.
Divine name as a ladder
Take the Name as Brahman Himself and using it as a ladder ascend the summit, the supreme God-head with whom you are eternally one.
The Divine Name is a powerful boat that takes man across the whirlpools of life to the haven of his eternal and spiritual nature. His Name transforms man from the human to the Divine. The Divine Name is the one sovereign panacea for all physical, mental and intellectual ills that have created the sense of diversity and misery in the world. To be in tune with the Name is to be in tune with the Infinite Truth and thus to transmute the lower, stumbling and ignorant human nature, into the glorious self-illumined nature.
The Divine Name purifies the mind of its ego and desires, and floods the whole being with light and joy.
Repeat the Name constantly so that its enthralling music should thrill, illumine, elevate and sweeten your entire life. The Name arrests distracting thoughts, subdues unregulated desires and enlightens the intellect. After enabling its devotee to achieve thorough concentration of mind, it helps to draw the mind inward and attain complete absorption in the Eternal Reality, which in its turn takes him to the supreme goal of selfsurrender. The Name unlocks the fountain of your heart and floods your being with immortal light, knowledge, peace and joy. It grants you the loftiest vision and experience.
Fixing the mind on the sound of His Name is the easiest way for concentration. Take it that the sound of Name is itself a symbol of God. By gradual practice, the external repetition will lead to an automatic functioning of the Name in the mind. When thus the Name comes into the mind constantly, you will attain concentration. By Sadhana the restless nature of the mind is curbed.
Oh! the charm of the Name! It brings light where there is darkness, happiness where there is misery, contentment where there is dissatisfaction, bliss where there is pain, order where there is chaos, life where there is death, heaven where there is hell, God where there is Maya. He who takes refuge in that glorious Name knows no pain, no sorrow, no care, no misery. He lives in perfect Peace.
In all weathers cling to the Name of the Lord. It is the one plank which does not allow the man, who hangs on to it, to sink and be lost. The Name is the Lord, Guru and all in all.
When the Lord’s Name is on our lips, we need not be afraid of anything in this world or in any other world. The Name is simple. It unveils layers of the deep-seated ignorance that had made you oblivious of your divine existence. It acts with a sure, steady and unfailing purpose. It is the real means for bringing about a complete state of self-surrender. Even from the start of the repetition of the Name, you begin to taste the nectar of immortality. As you go on, your joy increases and when this joy turns into ecstasy, it takes you beyond the body-idea and you become conscious of the Divine within you. Your individual sense disappears, as darkness in the presence of light. When this stage is reached a Sadhaka becomes a Siddha, i.e., the aspirant attains divine perfection.
The Name brings you self-absorption, and meditation becomes automatic, i.e., you are lost in the sweet rapture of the Spirit the moment you sit silent by yourself. The struggle the Sadhaka usually passes through, to keep the mind centred on the Truth, is not there for the votary of the Name. He starts with joy, walks on the path with joy, and reaches the goal which is joy, and ultimately becomes Joy itself. This is the sweetest consummation, all comprehensive perfection and the highest experience of the God-head which the Name grants.
Mantra is a combination of words that stands for the Supreme Reality. It is so set that by the utterance of it a rhythmic sound is produced which has a marvellous effect on both the mental and physical system. The sound of the Mantra produces mental equilibrium and physical harmony. It tunes the entire human being with the eternal music of the Divine. It lulls the feverishness of the mind. This equanimity in turn awakens the sleeping Divine Consciousness, bringing the soul in direct contact with the in-dwelling and all-pervading Reality. One great advantage of Mantra Yoga over other methods is that it is a discipline which is at once self-sufficient and independent. Truly, one who keeps the Mantra always on his lips can attain the infinite power, wisdom, love and vision of God.
Faith and surrender
What is faith? Unquestioning surrender to God’s will is faith. Whatever happens is attributed to the workings of God. God is taken as great, good and kind. He is the sole dispenser of all things. Since all events, changes and movements proceed from a heart ever filled with goodness, love and mercy, there is nothing to grumble at, nothing to find fault with, nothing to grieve over, nothing to be anxious about, and nothing to be afraid of - all, all is His doing. He works always for harmony and joy. So in the heart of all things and happenings, it is He who exists and is at work. When this faith is ours, God becomes our never-failing companion, guide and friend, and we do all actions by His will, i.e., by His promptings. He is in us and everywhere about us. All doubts and fears now vanish away and we attain a state of freedom which is itself absolute Peace and Bliss.
Behold, Ram's will alone is supreme.
Bend and bow to that will Come what may - it is Ram who does all,
And He does all for good.
For Ram is kind - Ram is Love - Ram means always well.
To maintain equilibrium of mind, the sovereign remedy is to submit calmly to the will and workings of God who guides and controls the destiny of the universe.
Never lose your equilibrium under any stress of external circumstances. They come and go - like the clouds in the breeze. Stand firm on the rock of your unchanging and immortal existence.
When the mind is in tune with God, external conditions, however unfavourable, do not affect us. Difficult situations, disappointments and clashes come to all alike - in a greater or lesser degree. Great is he or she who remains calm and serene in all circumstances. This attainment is possible only when the mind is made to dwell in the Divine and all actions are dedicated to Him.
Just as an unshaped stone can be fashioned into a beautiful image worthy of adoration and worship only after it has received many a stroke of the chisel, so also a distorted and inharmonious life has to pass through many a trial, suffering and tribulation, before a great change could come over it, before the life of ignorance could be transmuted into a life of immortal splendour and joy, fit to be revered and adored.
Don’t ruminate over the past. All that happened in the past has been for good. So no thought need be taken of it. Have no thought or anxiety about the future. What is to happen does come to pass in spite of yourself. Be prepared to stay in any and every condition calmly and coolly. No worry or anxiety can change the course of things as ordained. And for the present, think only of Ram and perform all actions as offering to Him.
HINTS ON SADHANA
Invite God who is all Love and Mercy to take you up and transform you into His radiant and blissful child. Permit His grace to purify, vitalise and take possession of every part of your being. Surrender your all to Him and be conscious of His presence within you and without you.
Meditation at stated times and remembrance of God at all times is necessary in the case of all Sadhakas. Conceive a thirst and hunger for God. Feel discontented for want of that hunger. A lukewarm desire does not result in much progress. Pray to God to give you that keen hunger. If you do Sadhana, you will get the hunger. Only be thorough and steady. Do not do things on and off. Do your Sadhana every day with greater and greater intensity.
While in the period of Sadhana, never bother yourself with the thought of Siddhis. Realise God first, and all else will come to you automatically. All doubts depart as Sadhana becomes regular.
The path of the spiritual aspirant is not an easy one; but one who is determined to progress along it, is sure to reach the goal.
The only way to control the mind and free it from undesirable thoughts is to put your life under strict discipline. Above all, don’t come under the insinuating influence of laziness and inactivity. There is no greater enemy that comes in the way of an aspirant’s advance on the path than laziness.
The simple rules are as follows:-
• Get up in the morning not later than five o’clock. Utilise the morning hours till six o’clock in the repetition of the Divine Name and meditation of Lord’s exalted attributes.
• Take only Sattwic, i.e., non-irritant food and eschew all stimulants.
• Don’t read flimsy and sensational literature but be reading the lives of saints and their teachings.
• Never enter into discussions on religious or any other subjects with anybody.
• Be unassuming and simple in your habits of life.
• Be good, kind and serviceable to all who are in need of sympathy and assistance.
• Keep the Name of God always on your lips whenever you are disengaged from other works.
• Conceive a love for solitude and have resort to it now and again so that you can more easily tune your thoughts with God in an undisturbed place.
• Seek the society of saints.
• Maintain Brahmacharya.
• Don’t court the society of men who are immersed in sensual pleasures.
• In other words, keep yourself perfectly pure in thought, word and deed.
A well-regulated life, having a keen sense of duty, and a patient and cheerful nature, are the characteristics of a true devotee of God.
Do not be impulsive and take steps to change the course of your present life and then give room for repentance. The goal is the awareness of your immortal existence and selfless service to humanity. You have to begin to work out this lofty object in the position in which you are at present. Of course there is struggle and difficulty. Nothing great can be achieved without a strenuous endeavour.
The easiest method for concentration is repetition of the Divine Mantram. Spend some time early morning and in the evening in the remembrance of God. Read Bhagavad Gita everyday. Lead a pure and simple life. Be kind and helpful to all who come in contact with you. Believe that the service of the suffering and the needy is the service of the Lord.
Never speak or encourage talk about yourself. Avoid all personal references. Speak always of Ram - His glories, His power and His peace.
Give up all externalities and show - even show of piety.
The Sadhaka should take very light food in the evenings. He must have only moderate sleep. He must never sleep in the afternoon or during the day. He must avoid worldly associations.
The true way is not an absolute seclusion for meditation, nor a total absorption in the activities of life in pursuit of material ends, but a combination of the two, i.e., some hours of the day set apart for meditation so that the work in which we would be engaged during the other hours may be done as a spontaneous and blissful outflow of the Eternal Reality dwelling within us.
Do not engross yourself in action, however noble and beneficent, without knowing the Eternal source of all action within you.
Question: Which is the main pitfall a spiritual aspirant should be guarded against, when he is walking on the path of God-realisation?
Answer: That is, spiritual pride due to a conceited consciousness of his progress on the path.
What often stands as an obstruction in the way of aspirant’s attaining the goal is the ego-sense (vanity) born of a consciousness of his various acts of self-discipline. He thinks that he is superior to others because of the austerities he performed. Therefore it would be well for the Sadhaka from the very inception of his Sadhana to tutor the mind from time to time, into thinking that the works of Sadhana done by him are so done by the will and power of the Lord alone.
A Sadhaka should not reveal his spiritual experiences to anybody except to his Guru or a saint. If he does not follow this rule, he will not only not receive a sympathetic hearing but also he will become so conscious of his spiritual advancement that this will prove a great impediment to his progress.
Whenever dejection overtakes the aspiring soul in his struggle, let him ward it off by surrender to the indwelling Spirit.
Imitation in spiritual field retards progress. Lisping in the words of great souls is not a sign of genuineness. Dive down deep within yourself and bring out the pearls of your own spiritual experience. Reveal your own light. Be the blazing Sun of Truth yourself and beautify your life and that of the world.
Imitation is dangerous. Each soul must seek his evolution on the spiritual path in his own individualistic and unique way.
To increase Bhakti, three things are necessary
• Constant repetition of Ram Nam;
• To see Ram in all objects and beings;
• To undergo all difficulties in a spirit of resignation and renunciation.
Steps that lead to surrender:
• Acknowledgement of God’s will as supreme;
• Realisation that God is always good and loving;
• Acceptance of the fact that God has assumed the form of the Universe, of all creatures, of all beings and things in it.
There is no greater victory in the life of a human being than victory over the mind. He who has controlled the gusts of passion that arise within him and the violent actions that proceed therefrom is the real hero. All the disturbances in the physical plane are due to chaos and confusion existing in the mind. Therefore to conquer the mind through the awareness of the great Truth that pervades all existence is the key to real success and the consequent harmony and peace in the individual and in the world. Any amount of patch-work on the surface for the attainment of equilibrium and tranquility can be of no avail. The heart should be purged of its base ambitions for material wealth, fame, possession and power at the expense of others. The true soldier is he who fights not the external but the internal foes.
MEDITATION
Mind is a veil that shuts you from the splendour of the immortal spirit, which is your real being. Tear up this veil by means of constant meditation and self-surrender. Retire within yourself from time to time and lose your little ego in the infinite consciousness of your supreme Self. You are verily the embodiment of Truth. Wake up to this awareness.
Concentration:
What is needed for the beginner to arrest the restless nature of the mind, is a steady practice at concentration. To achieve this end, Ramdas found the constant repetition of the Guru-Mantram as a sovereign means. The wandering mind is thus brought under control and is fixed at one point.
This point is God - the symbol and spirit of the Mantram.
Meditation:
Side by side with the repetition of the Mantram bring into the mind the glorious attributes of God. "God is within me - God is Infinite - God is Bliss, Purity and Peace - God is Light of lights and the Power of powers - God is the Master of worlds - God is the Doer and the Non-doer at once - God is Knowledge, Love, Compassion and Forgiveness - God is the one Truth and one Reality. The Universe is God’s Self- revelation - God dwells in all beings, creatures and things - God fills all spheres and planes of life - my body, mind, senses and intellect and soul are all God’s - God permeates my being - I am God’s very image - both as the Revealed and Unrevealed - There exists nothing but God - God is all in all - GOD IS ALL.”
Meditation is nothing but a method of autosuggestion. The veil of ignorance which is an obsession can be removed only by a continued hammering on the mind, of the Immortal nature of your true being. Successful meditation requires a well-controlled and concentrated mind, for which the following rules have to be observed :
• Diet, Sattwic food, i.e. Non-irritant foods.
• Solitude.
• Society of Saints.
• Devotional music.
• Reading the lives and teachings of saints.
Posture and Method for Silent Meditation:-
• Sit up in any steady Asana suitable for you with your Spinal cord and head erect.
• Shut your eyes but internally direct your gaze between the eye-brows and gradually to the crown of the head. Sit fixed in this gaze.
• Repeat the Mantram mentally for some time to stop the wavering mind.
• Then when the mind is calmed down, mentally repeat the great attributes of God one by one.
• This process repeated from day to day will bring on self-absorption giving you the vision of light, etc.
• Go still deeper into the realm of utter silence and stillness of your higher self or spirit, and rise completely above the body. Now you will realise the undifferentiated aspect of God bringing on the experience of your absolute identity with God.
• Come out of this state - which would be difficult in the beginning but can be possible by the exercise of a strong will and for you the world outside will now stand transformed as the very expression or manifestation of God - everywhere the Light of God will dazzle your eyes; even in the apparent diversity and activity of nature you will strangely be conscious of an all-pervading stillness and peace of the Eternal - a consciousness which is unshakably permanent.
You will also feel that you are liberated from the harassing dualities of life followed by the crowning experience of an abiding state of ineffable ecstasy.
Ineffable Ecstasy:
The ineffable bliss experienced when the individual sense is dissolved in the Supreme Consciousness of God is the highest acquisition of human life. When the source of immortal joy is opened within us, it flows and saturates every fibre of our being, internal and external, and makes our life at once a waveless peace and ceaseless thrill of ecstasy. Death, fear, and grief have then no significance for us. You see and feel a round of joy and delight in all movements, in the visible expressions of the undivided and eternal life and Truth. The one splendour of Divine light envelops and pervades all forms and things; the one VISION OF ENDLESS PEACE AND BLISS dazzles and enchants you everywhere. Nay, you realise that you and the Universe are form and substance of the Infinite Truth. Oh! the sublimity of this exalted state - indescribable state - blessed indeed are those who are filled with this inexhaustible nectar of Immortality.
SAMADHI
One kind of Samadhi consists in sitting down in a definite posture and by meditation merging in the Infinite entirely forgetful of the world outside.
The other kind of Samadhi (Sahaja Samadhi) is the state of ecstatic bliss which saints enjoy at all times under all conditions.
We are after Peace and Joy which abide in all conditions and situations. This joy is called Sahajananda and the state corresponding to it is called Samadhi. In this supreme attainment the liberated soul enjoys divine ecstasy at all times unruffled by the passing phases and events of external phenomena of life, because he sees and experiences in every change and activity nothing but the movement of the Eternal Anand.
The former kind (the first kind set forth above) is necessary for attaining this one (Sahaja Samadhi). Realise God as Love and the Universe as God. Realise God both with form and without form, with attributes and without attributes. Formless God without attributes is inexpressible. Formless God with attributes is Love, Light, Bliss, Truth, Wisdom and Consciousness. God with form is the Universe and all in it.
You are wise, you are well-read and you have gone through spiritual practices, you have put on the garb of sanctity, you have put on the garb of the sanctity, you can preach and you can pose - these are all nothing if you do not experience the blissful union with the Beloved. The Saguna you are after is an image of your own mind and it cannot satisfy you. You ought to rise beyond all forms of sight and mind. The true Saguna or the body of the Lord is the Universe itself in which He is immanent, and by His power He is causing, in the manifestation, birth, growth and dissolution of all beings and things. He is also transcendent as pure Spirit. Your body is one of His expressions. Your activity has its inception in the infinite power of God. Don’t be deluded by a desire to behold things which are conditioned and momentary - mere phantoms of your mind. Have the true longing to realise your immortal nature and your union with omnipresent and omnipotent God, who is the supreme Lord of the Universe. Purify the mind and heart by proper discipline and entitle yourself to this glorious vision, and attain perfect freedom and Eternal Bliss.
Until the aspirant of immortality goes beyond name and form to the height of the impersonal God that dwells within him, until he tunes his mind and life to the Divine symphony or movement thrilling through the Cosmos, until he is freed from all limitations of thought, time and circumstance, until he beholds the entire universe as the veritable expression of his own infinite Self, he cannot realise and experience the all-comprehensive glory and the all-absorbing splendour of the greatest Truth - God!!!
AFTER REACHING THE HEIGHT
Even after reaching this great height of the allinclusive vision of the Reality in whom all diversity is resolved into one, the God-realised soul assumes a position separate from the great Truth. He calls himself the son, child, servant or devotee of God. Here the duality is assumed knowing that the devotee and God are truly one. Why this assumption? Because in the sphere of activity the God-realised one prefers to play the part of a lover or servant by which he can enjoy the ineffable bliss of love. Love works only on the plane of duality. All his actions, great or small, bear the stamp of love, for love is his being and love is his life and in love he finds the fulfilment of his mission.
THE ATTRIBUTES OF MAN ENDOWED WITH COSMIC VISION
Firstly, he knows he is immortal, being one with God.
Secondly, as a corollary to the first he is fearless of death and all else.
Thirdly, he transcends the conventional sense of virtue and vice. When a man dwells in the presence of God, all vices cease and he becomes crystal-pure.
Fourthly, his ego is obliterated and he transcends the three Gunas, Sattwa, Rajas, Tamas.
Fifthly, he is all joy, having drunk the divine nectar.
And finally, he develops a sweetness of personality which, as a magnet, draws people to him, not to bind them down even to himself but to free them in the truest sense of the term.
INNER VOICE
Inner voice speaks in the devotee when he has surrendered up his body, mind and soul into the keeping of the Divine who dwells within him. In this state the body becomes the willing instrument, the mind is enlightened with divine radiance, and the soul unites and identifies with the Supreme Spirit. Now God’s guidance is felt at every step and the devotee’s life becomes a spontaneous expression of Divinity in all its modes of activity. His consciousness becomes one with the universal Consciousness and he transcends the limitations of time and space. His vision becomes all inclusive and all embracing. Equality of vision becomes the background of the devotee’s life and this outlook illumines his entire external life.
JIVANMUKTA
Jivanmukta is he who has totally surrendered himself to God; so much so, that God alone works through him, his individual ego having been conquered. He always lives in God and God lives in him. He craves for no fame, no wealth, no earthly pleasures of any kind. In the inner consciousness of his being he finds the source of all bliss, and so lives contented under all conditions; no change of any kind in his life disturbs the even tenor of his mind.
He remains under all conditions at peace with himself. Nothing daunts him.
If he undertakes any work, it is always without any selfish motive; and no threat or pain or even death will prevent him from the performance of such work, since he takes it that the work is enjoined on him by God Himself.
He may often not have even the feeling that God is working through him but he does all work without the least sense of egoism.
People in general will extol him at one time, and speak ill of him at another. He is bound by nobody’s opinion.
He is free - ever free. Om Sri Ram.
RECAPITULATION
Question : Swamiji, we want you, who have seen God, to show us the way which leads to Him, so that, we too can see Him face to face.
Answer: Well, Ramdas shall try.
The first thing essential is keen aspiration. You must love God and long for His Darshan more than anything else; where your love is there your mind automatically runs. This leads to the second step, namely purification of the mind. When the mind turns instinctively and always to God, it will be cleansed of lust, greed and wrath. Cultivate simultaneously the purity of tongue and the body. Let your speech be free from slander, abuse, gossip and lying and your body from the three sins of theft, adultery and violence. As Ram slew the ten headed Ravana, so will Ram’s Name help us to slay this ten-headed monster.
The third step is to conquer the ego. Through generations of wrong thinking we have come to believe that it is "I” who have done this and done that. This "I” is an illusion which must be eliminated from our life and thought.
The Gita teaches the two-fold aspect of God, i.e., the Prakriti and the Purusha. The former is the outer manifestation of Purusha in various changeable and perishable forms, and the latter the Inner, Immutable and Eternal Truth or Spirit permeating all. Purushottama or God includes both and transcends them. He can only be realised through experience and being infinite, cannot be fully comprehended, much less described. While you do life’s duty, just place yourself as an instrument in the hands of God who does His own work in His own way, ever fulfilling His supreme purpose of promoting harmony in the world.
Surrender both the work and its fruits to Him and this will bring you to the stage where you will be able unreservedly to surrender all that you are and have to God. You will then see God in all, and all in God. This is the state of COSMIC CONSCIOUSNESS in which is all Joy and Peace. Once a man is all joy, he has nothing to want for himself and from the plenitude of his joy and peace he just gives himself away to the selfless service of the Universe.
In the attainment of this stage, Satsang and Meditation are great aids as also the Guru’s Grace which removes the thick outer veil from the devotee’s mind. Always seek the company of good and great souls who will inspire you by their life and example no less than by their counsel and guidance. At a fixed time everyday while you are fresh and clean in body and open and alert in mind, practise meditation and go as a little child before the Divine Mother waiting for your arrival in the inmost shrine of your heart. Practise introspection and find out and seek to eliminate all that is of self from your mind, so that it may then reflect the pure, radiant light of Truth that is God. Above all, with sincerity and longing in your heart, chant His Holy Name; the Name is the way to the Goal that is God.
THE PATH OF GOD-REALISATION
From the experience which God has granted him, Ramdas sets down here an outline of the path which an aspirant traverses, when he has made the realisation of God, the sole aim of his life. On this subject Ramda’ authority is derived from the fact that his experiences at different stages of his Sadhana bear a close resemblance with those of all saints and sages of the world who had the vision of God.
What is necessary as the first step on the Divine Path is Bhakti. Bhakti means a keen burning desire to realise immortal peace and freedom. The Bhakta must be seized with a discontent which never ceases until the Goal is reached. But how could awakening in the heart of a being come? What does shake him to his very foundation and create in him this longing for the Eternal? The answer is ‘the society of real sages is the thing’. A sight and touch of him works on the Bhakta like a magician’s charm. As the bird unconscious of its captivity remains in its cage, apparently quiet and contented, but the moment it discovers that it is imprisoned within it, it leaves no stone unturned in its struggle for freedom; so also the soul of an awakened man flutters and trembles within him and becomes so restless that it is drawn inevitably on the path of vigorous discipline for self-liberation. This hunger of the soul which grows in volume day by day, gives rise in him to the second essential step on the path - Vairagya.
Vairagya means withdrawal of the mind from its attachments and attractions to the external objects of life. Now it is that he clearly understands that the cause of his bondage and ignorance is due to his deep love for those whom he holds very near and dear to him. His mind which was so long involved only in the interests, worries and fears, concerning those objects or beings to whom he was bound by ties of affection and sense of possession, now recoils. He further knows that the happiness which he enjoyed from those objects and beings was a passing chimera or illusion. Now he aspires for that peace and joy which is real and everlasting. Thus a spirit of dispassion for the world takes possession of him. At this stage he starts with earnestness and determination the Sadhana for control of mind and will, which leads him to the third step - Concentration.
Concentration is a waveless and fixed state of mind. To gain this purpose, he takes up any mental practice best suited to his nature, condition and environment.
Concentration is attained by striving to fix the mind on one thought to the exclusion of every other. This thought must represent or symbolise the eternal Reality dwelling within his own heart. The world that we behold made up of five elements - earth, water, fire, air and ether - is a projection from the supreme Truth; so by concentration on any element of the world manifestation taking it as the very expression of the Ultimate Reality, the mind through the attainment of one-pointedness is merged in the Absolute Truth. Hence for Upasana, for the purification and concentration of the mind, an image, a river, fire, air, light or sound is prescribed. Among the symbols for concentration those that are largely employed are air, light and sound. Air relates to Pranayama or breath-control; light denotes worship of luminous bodies like the sun, moon, etc.; sound stands for repetition of OM or any other Name of God; the greater importance attached to the first and third method among them is because in these cases the Sadhaka need not depend on an external object for concentration. However, whatever path he adopts, provided he is determined and persevering, he will arrive at the next step which is Meditation.
Meditation is purely a discipline of thought. The concentrated thought is continuously made to dwell on the glorious attributes of God, such as that He is Eternal, Omnipresent, All-Powerful, All-Knowing, Changeless, Ever- Peaceful and Blissful Truth. The meditation continued with persistence terminates in self-absorption, i.e., a state of super-consciousness. Here it must be noted that the Sadhaka conceives a craving for solitude or for a place free from the noise and bustle of the work-a-day world. He adopts a Sattwic diet instead of hot, pungent and stale food. The changes that are now observed in him are a substitution of gentleness for harshness, kindness for hate, calmness and equal vision and love for attachment and egoism. Humility, sweetness and cheerfulness mark all his thoughts, words and movements. He avoids the society of the pleasure-seekers of the world, and finds solace, peace and joy in the company and service of the saints and devotees of God. Now the one theme of his thought and talk is God and His glories. Simplicity and child-like nature becomes manifest in him. From meditation to the next step - a step which is the crowning glory of his supreme attainment - Samadhi, is short and quick. The experience he gains when he gets the full vision of God baffles description.
Samadhi or God-vision:
Attempts are still made to express something of this lofty experience. He says: "I am an illumined soul - illumined with the light of Divine Knowledge that I am the great Truth itself. My individual life has completely merged into the Universal and Eternal Spirit. Now I have reached the goal. I have become the very God in the human form.
I live and move in Infinity and Eternity. I have come to the end of the path - God-realisation, i.e., to the status of SAT- CHIT-ANANDA!”
Om Sri Ram Jai Ram Jai Jai Ram
ONE UNIVERSAL GOD
The Supreme Brahman is the sole cause of creation, preservation and destruction. The great Reality has incarnated itself in India and other parts of the world in different ages to subdue evil and establish the rule of love and righteousness. Rama, Krishna, Buddha, the great Rishis, Mahatmas and saints point to the one goal as the highest aim of life, viz., liberation and union with God. Human life is solely intended for attaining this blessed state. The supreme Lord is seated in the hearts of all beings and creatures. He is absolute Existence, Consciousness and Bliss, Sat-Chit-Ananda. You can realise Him through one-pointed devotion and complete self-surrender. The initial step on the path to this goal is purity and control of mind which are acquired through concentration. An easy method for concentration is constant repetition of the divine Name and performance of all actions as a sacrifice to the Lord. You may call God by any name. Name itself is Brahman. Reiteration of the Name coupled with the meditation on the attributes of God purifies the mind. Prayers, hymns and fasting are necessary aids. We must develop the Divine qualities such as compassion, peace and forgiveness. God reveals Himself in that heart in which these ennobling virtues reside. Now, the Divine Light shining within you dissolves the ego-sense and your identity with God-head is realised. This experience grants you the knowledge of immortality. Thereafter, you will dwell in a Divine consciousness and your vision becomes universalised, bringing you supreme peace and ecstasy. Now it is that you behold the whole universe as the very expression of God, whom you have discovered within you. Now God is everywhere for you - in everybody and everything. This transcendent vision unlocks the infinite fountain of Love in your heart - a love that fills and embraces the entire cosmos - all distinctions now disappear in the equality of this vision. This supreme state of beatitude bestows on you liberation and immortal joy. Believe, that incarnations or divine teachers like Jesus Christ, Mohammed, Zoroaster and others are also manifestations of the same Great Truth. Verily, all the different religions are so many paths that lead mankind to the one Universal God!
Om Sri Ram Jai Ram Jai Jai Ram
CONCLUSION OF “GITA-SANDESH”
A brief and concise summary of the whole Gita will now be presented to the readers. At the start the Lord awakens the ignorant soul to the existence of the root evil which has brought about his bondage and the utter oblivion of his divine and immortal nature. This root evil Moha or attachment which has sprung from the seed called desire - the primal cause of ignorance. The eradication of desire and Moha means liberation. Liberation consists in the identity of the soul with the immortal Atman. This deathless state is realised only when the mind of man, through a burning aspiration for freedom, is withdrawn from its association with the perishable body and the objects of the senses and is directed through concentration towards the eternal Truth of his being. The soul has to pass through various Sadhanas or spiritual practices before he can unveil the glory and magnificence of the Atman dwelling within him. In fact, ignorance consists in the forgetfulness of the soul of his eternal and infinite nature. So all Sadhanas are for keeping up a ceaseless remembrance of the great Truth which the soul has forgotten and which he is in reality. Ceaseless remembrance brings on a divine consciousness in which the soul discovers himself to be the all-pervading, eternal and changeless Truth. In this attainment the soul rises beyond the notion of the body and enjoys the bliss of immortality by rising superior to the Gunas of Prakriti and the Dwandwas born therefrom.
The liberated soul freed through the realisation of Atman, which is only one aspect of the Lord, still strives to know and merge in the supreme Godhead in all His aspects and existences. Here starts the path of utter self-dedication leading the awakened soul to a vision and status which baffles description. He now beholds the entire universe and all beings, creatures and things in it as the very expression and revealment of the invisible, infinite, immutable, eternal, unthinkable and transcendent supreme Reality. He experiences not only the unchanging calmness and peace of his oneness with God in the universe and beyond but also the bliss of the pure, intimate and loving communion with Him in the visible universe and all activities in it. So it is made clear at the end of the Gita that the highest acme of God-realization is to be a perfect devotee of the Lord - a veritable embodiment of divine knowledge, divine action, and divine love. Such a devotee is the very form and expression of God or God Himself in human form. Sri Krishna - the Purushottama has revealed Himself in his (the devotee’s) heart and has absorbed him into His ineffable and extremely wonderful Being. This is the Goal, and Gita Sandesh is to take the soul to this goal.
Om Sri Ram Jai Ram Jai Jai Ram
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WHAT IS RELIGION?
Try to enter into the mysterious origin of your and the world-life. To know who you are in reality is the real quest. To arrive at this truth you have to, by a systematized process of thought and discipline, transcend all human limitations set by the body, mind and intellect, and then, embarking on the realm of the Spirit, realize your immortal, changeless and blissful nature. This constitutes religion.
GLORY OF LIFE
What is required to set life free and make it blessed is to do all actions in the spirit of perfect surrender to the will of the all-wise Master-the master of your being and of the world- existence. This is possible in all the fields of activity in which you are placed in consonance with your nature and attainments.
Life is a game with which you play as you play with a doll. All the emotions and passions you exhibit in this play are the necessary and inevitable movements of it. When you observe, as an unaffected witness, this most wonderful game of life made up of the clash of ideals, interests and thoughts, you realize that it is there before you only as a sport and nothing else. The goal which Ramdas places before all people is nothing short of an independence and freedom, born of the submission to the Divine Power which controls, guides and actuates every individual in the course of his or her life on this earth. To live like “dumb- driven cattle” is not the purpose of life. Each individual has to draw upon all the latent resources of his or her existence in order to rise to the height of absolute freedom-a freedom by virtue of which he or she yields, wherever it is necessary to yield, and stands firm like a rock, wherever it is proper to do so. To be a timid creature without firm convictions, vacillating at every passing breeze and circumstance, is indeed to become an object of pity on the part of some and of derision on the part of others.
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“Success and failure be the same to you”, is a truism to be realized in order to attain a peaceful mind. Whatever God determines should be implicitly believed as for the best. Really, every loss, failure and misfortune is pregnant with absolute good. It must be recognized with full faith that, at the back of the relative mind, exists a Divinity which causes all its workings - a Divinity which is the very abode of peace and bliss.
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Success in life depends upon a daring and determined course taken up through unshakable faith and confidence. Vacillation is the greatest handicap to success. By taking complete refuge in the Almighty, you should decide upon a definite line of action, and then, by an unflinching perseverance, carry it out through good or ill. When taking such a step, do not rely for help and guidance from anybody in the world except upon your Self. God-the great Self in you-is your help and guide in all matters. In accordance with His command pursue any path which He prompts you to. All power, strength and wisdom are within you, because the great Self who is all these is your true being. He will see that your life is a magnificent success. Harbour no doubts or misgivings. Faith and grit win the race. Strengthen your will by surrender to the Divine Will. Turn your mind within for divine peace. Rouse yourself in every way and bravely fight this battle of life, which is a battle for all alike, and come out triumphant as a soldier of love and peace and goodwill.
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Life is a perpetual adjustment and readjustment- it is an ever-changing movement on the surface- but in its depths it is perfect calmness, peace and stillness. Since universal motion is a wave from the infinite silence and repose, it has the nature of the source from which it has sprung. So, bliss is the beginning, the middle and the end of all things-be it static or dynamic.
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Really, human life becomes blessed when God brings about occasions for turning its course towards Himself. Thereafter God takes up such a life and controls it according to His supreme will, which works always for good.
Life, in every condition can be lived in freedom and joy, provided the soul within remains unattached to external forms of life.
When the flow of life becomes spontaneous, it is always surcharged with the glory of pure love and service. What a splendid gift is human life! The man who does not behold the finger of God working in all events and happenings experiences needless suffering. Therefore, peace and contentment belong only to those who have submitted, in all the vicissitudes of life, to the supreme will of God.
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Instead of allowing your mind to externalize itself, do make it go inward and mingle and merge in the depths of your being, where dwell ever-lasting life, peace and joy.
To behold the Truth within oneself, and then in all beings and creatures alike, is the true vision of life. The purpose and goal of life is to realize your immortality and the eternal union and identity with the supreme Beloved who is the immanent and transcendent Lord of the Universe.
The object of your life is to be happy yourself and give happiness to others. In fact, real delight consists in so adjusting your life as to make it yield joy to others. If you have faith in God, use this faith in cultivating patience and equanimity. Faith always goes with cheerfulness, resignation and peace. Be childlike-not childish—be blissful and a free child of God. Reveal your innate divine nature, and diffuse around you always love and joy.
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By struggle you conquer. Struggle means development of will-power and a gradual awakening to the real purpose of life—which is Self-realization. Make every influence on your life, favourable or unfavourable, work for your spiritual advancement. Give up controversy, discussion and justification, by subduing sensitiveness and sentiment. God’s name is your help. Feel less and less the so-called heavy responsibilities of life which you have imposed on yourself. The truth is, the moment you are free from attachment and sense of possession, the whole world is at your feet. Have no misgivings, throw overboard world’s opinion. Rise above these petty things. Be tremendously earnest and determined in your spiritual quest.
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Surely life has a beautiful meaning and purpose when it is understood to be of an universal nature and significance. The utmost grandeur of it is revealed when it breaks through every sense of division and diversity, and sheds all around soothing light of pure, spontaneous love-the rapture of an inexplicable joy and peace.
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Every power with which you are gifted has to be cheerfully utilized for the service of God in the world. It is also the experience of every great soul, who has dedicated his or her life for relieving the distress of the world, that the path is one of acute suffering. Hence self-sacrifice has been the badge of saints all over the world. The lamp can give light only at the cost of its oil. “Give and give”, is the law of the deathless spirit working in nature. The whole beauty of life lies in its utter dedication.
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This life is not worth living if it is not consecrated to the devotion of Sri Ram-if it is not offered up completely to His service. For attaining this you have to cry to Him day and night for His grace. Yes, Ram is very kind. He is ever ready to fulfil the wishes of His humble devotees. You have only to pray to Him to enable you to keep up His remembrance continuously, ceaselessly. Don’t ask for anything else. “I pray to you, Oh! Love Infinite, for only this-Your remembrance, which means Your darshan.
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An active life is perfectly in keeping with Selfrealization and divine service. What is needed is a total dedication of your entire life to Him. In all situations maintain a steady consciousness of Divinity within and about you. Do not harass your mind with thoughts of weakness. Infinite strength is within you. Drawing inspiration and power from this source, be cheerful and contented at all times. Let the name of the Lord dwell ever in your mind!
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From whatsoever angle Ramdas looks at the world, he finds nothing wrong anywhere. Everything is as it should be. Because one Truth pervades everywhere-one life has revealed itself in infinite forms. So you are all children of that Truth-that Life-nay you are yourself the Truth- the Life.'
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Some people prefer to call themselves sinners. They must be wishing to enjoy the fun of it. Else, what to make of the way they speak of themselves? They are offering a direct insult to God when they dub themselves sinners. This is as good as denying His very existence. If you believe that He is, you would not care to know whether you are a monument of virtue or mountain of iniquity. You would only feel that you are simply as God made you. You have a harp which is ever tuned to one strain. It sings only of sin, misery and death. Do change the song to one of peace, joy and immortality.
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Your life has to be lived not for yourself, but for the sake of all those with whom God has ordained you should come in contact from time to time. The purpose of life is to take delight in giving peace and joy to others. This you can do in every circumstance and condition of life. Life means service. The true joy of service is felt only when you make it a spontaneous flow from the fountain of your immortal existence. Hence, self- surrender has been held forth as the means for the realization of your immortal nature and the consequent blissful activity.
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Whatever circumstances you may find yourself in, do not forget the great and merciful Lord of the universe. Life bereft of the thought of God is verily not worth living. God is our mother, guide and protector. To be in constant awareness of Him means purity, strength, courage and peace; because God is all power, knowledge and bliss.
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The world is a world at all times. The playful nature of it in which every kind of creature and event exists is as it should be. What is needed is a change within you, by which you open your true sight, and look upon the world as a lila of the Lord. This state is attained by merging your relative existence into God’s absolute being. Ceaseless remembrance of the Lord is the way.
SORROW AND PAIN
In the play of external nature, the so-called changes, losses and failures are inevitable. If it were not so, the universal divine game would not be there before you. Therefore, view all things as a dispassionate witness and find your union and oneness with the all-inclusive swarup of God.
Play the part which God has set for you in the spirit of perfect submission to His will through all the vicissitudes of life. The object of human life is to liberate it from its self-imposed limitation and bondage, by mingling it with the eternal and ever free Reality, taking all your activities as a spontaneous and playful movement of the Divine shakti that works within you and everywhere. To attain this freedom means to behold the same Truth revealed in all beings, creatures and things in the world, which is at once manifest and unmanifest. Sorrow and pain having been completely conquered, your life now becomes the very expression and movement of immortal bliss.
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Do not forget that you live and move in a world which is really a passing show. Do not be attached to it, nor be in any way identified with it. Take the whole world-game for what it is worth. God is the only Reality, the only Truth-and to reach Him is the one principal aim of existence. When you have sincerely struggled for and have ultimately attained Him, you will have fulfilled the mission of your life. Keep up a constant and unbroken remembrance of God, and dispel from your mind the darkening influence of doubt and sorrow.
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Do not go over the past. The voracious time has swallowed it up. Let the future not worry you, since what is ordained is sure to take place. In the present, take heart, having perfect trust in the Almighty. Your faith in God be the healing balm for the sharp pains of life. Faith is no faith if it cannot grant you endurance, resignation and peace.
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God is ever busy in freeing you from the tangle of worldly friendship and attachments which are in their very nature unstable and unreliable, and, therefore, bring you nothing but sorrows and anxieties. Let this experience teach you that if there is one whom you can entirely trust and for whom you should offer the love of an undivided heart, it should be the supreme Lord Himself who has His eternal seat in your heart.
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God is all merciful. Pray to Him. “O God, lead me from the unreal to the Real; from darkness to Light; from death to Immortality.” When He makes you pass through many a painful ordeal of life, it is only to awaken you to the ultimate Reality. World is a great school of experience; but it is impermanent, it is unreal. Kunti Devi, mother of the Pandavas, prayed for pain and trouble, so that she may ever remember the Lord. Pain and sorrow purify your heart and free you from illusions. Then it is that you are eager and earnest in your quest for an existence beyond the tribulations of this world. Merciful and loving God is, when He sets you on this quest; but the path leading to it is fraught with severe trials - a necessary condition for the attainment of the divine goal. Behind all this turmoil-acute pangs of misery, anxiety and suffering - there is a spotless state of absolute peace. That is your goal. All pass away, but He who is that absolute peace is eternal.
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Suffering is the very spice of life. Suffering is the glorious dawn that heralds the coming of the blazing sun and a brilliant day of absolute freedom and joy. Verily, blessed is he for whom suffering is no suffering. Surely he is now enjoying the very nectar of immortal bliss and peace.
Body is a queer instrument. It is subject to all sorts of disorders. This is true in the case of everybody. Be conscious always that you have a body and not that you are the body. This practice of dissociation from the body will set the physical machine right.
GOD
In the depths of samadhi, the Yogis get the experience that the world is not, because in the Nirguna there is no name, form or movement. But after coming down to the external consciousness of life the visible universe is experienced as the revelation of that absolute, silent and immutable Spirit-”Sarvam Khalvidam Brahma”
When you remember God in a particular form, you worship Him as Saguna, and when the image dissolves in your mind, raising you beyond the sense of duality, then you realize Him as Nirguna. Both are the aspects of one Truth.
For a human being there is no privilege greater than that of becoming the child of the Divine Parent-the immortal child of the Eternal Parent. This spiritual relationship is based upon the knowledge that the child and the Parent are one. Verily, there is none or nothing but the one Supreme Lord of the worlds, who is all, and all in all.
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Truly when you become the smallest child of the Divine Mother, you merge your little individuality in Her cosmic personality. Here you realize that the Mother and the child are one. Here again in your play as a child, if you wish to remain so, you are ever basking in the sunshine of Her divine grace and protection. Mother is no mother if you do not understand Her in the true light, and submit to Her will and guidance in all matters. Really, what She wills is ever for your good. To revolt against Her will always knocks out of you a good deal of your strength and peace. This Divine Mother is the Heart of your heart, the Soul of your soul. Being universal, She is the supreme deity ever having Her place and seat within you. Her revelation of the world-phenomena is simply marvellous. Her sweet and gracious presence, Her smiling face, Her ever guiding and protecting hand are seen everywhere. Her dazzling form is the sole attraction of your eyes. Her melodious and soothing voice is the most charming music for your ears. To serve Her, that is, to do all things in Her name, for Her sake, is the most blissful service you could render. Oh! the Mother is your all in all. May Her light ever shine on the world. May Her light ever dawn in the hearts of all creatures, and awaken them to the knowledge of Her invincible and all-beneficent existence and power!
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The personal is He. The impersonal is He. As personal He is with name and form. The entire, universe is He in the personal aspect. In the impersonal, He is without name and form, without attributes, beyond the range of intellect to understand, beyond words to describe. In the personal aspect, He is love, light, knowledge, power, peace, bliss, purity. The Nirguna (impersonal) stands for peace, while the Saguna (personal) for anand.
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In the entire universe, He pervades as Shakti - the universe itself being His form. He is most manifest in man. Mahatmas and Bhaktas are He in full manifestation. Service of them results in the realization of Sri Ram in His personal aspect, i.e., as Love. Sri Ram is ever seated in the hearts of us all and we are all His forms. Saguna, Nirguna-everything is He. No sacrifice is too great to attain this supreme realization - this Darshan of oneness in many-this height of inexpressible peace and bliss. The mind must be purged of its selfish desires that make for diversity, pain and misery. It has to be freed from Raga and Dwesha. It must attain Samata, i.e., equality, which means Samadarshan which is again the same as Ramdarshan. Love all, love all. To love all is to love Him, for He is all. First see Him in Bhaktas and Mahatmas, then see Him in all-as all.
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Give up the notion that you are the doer. It is the Divine Shakti that propels you to all action. Root out all doubts, and rise above the Dwandwas such as joy and grief, gain and loss, honour and dishonour, friend and foe, virtue and sin, etc. Take it that God alone is-who is Shakti or Prakriti in form, change, movement and action, and who is Shiva or Purusha as the formless, immutable, unmoving, actionless, all-pervading Spirit. Shakti in movement and action stands for infinite love and bliss, and Shiva for absolute peace. Purusha and Prakriti are the two eternal aspects of Purushottama who is both these and beyond them. Enjoy the perfect calm and peace as Purusha, the witness, and the bliss of universal love as Prakriti or Shakti.
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Change is the order of the universe. The how and the wherefore of events, great and small, happening in the world are questions which do not admit of any answer. The Lord’s will is supreme in all things.
In the early stages of Sadhana, when the individual and egoistic will persists and makes progress difficult, to subdue it, surrender to the Almighty will of God is indeed an easy path. A really independent will works in you only when you are actuated by God's own will. The saint has made his will God's will and vice versa.
The surrendering of the weak and faulty will of the individual to God's will, for eliminating thereby the ego sense, is truly easier than the assertion of Divinity within you so that the individual will may be transformed into the Divine Will. In the first case, you have an Almighty hand to lift you up and guard you against any fall, whilst in the latter, since you depend on your own gradually developing will, there is always the danger of a fall. You have heard of the instance cited of the kitten and of the young one of the monkey.
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God’s will means God’s power. God’s power is the manifested universe. All movement, all change in it, belongs to that power. To realize this truth is to surrender to the power or will of God. The individual “I” is utterly unreal. He and His power are the truth. His power is infinite love and infinite joy. Just as the Sun’s power lies in the heat and light he gives, so God’s power expresses in love and joy. God and His power are at once one and different, like the milk and its whiteness. God stands for absolute stillness and peace, His power for eternal movement and joy. Love denotes movement. So love belongs to God’s power- which therefore makes for joy. Power creates, maintains and destroys. It is all the work of love and for joy. The visible universe is a manifestation of power, i.e., of love and joy; the unmanifest is the calm, silent, still, all- pervading, immutable Spirit.
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A top is rotating at the highest velocity. To all appearances it is perfectly at rest.
A piece of iron is lying before us. It seems to be resting, while its particles are in a state of intense vibration and motion.
Here rest and motion are combined in such a way that they exist simultaneously with regard to every object. Apply it to the whole universe. It is eternal movement co-existing with eternal rest. Eternal rest is the ideal; eternal movement is the real. The one is Spirit and the other is Matter. Ideal and Real, Spirit and Matter, are the two eternal non-moving and moving aspects of the Transcendent One-the supreme ultimate Truth.
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Indeed Sri Ram’s ways are inscrutable. Yours is to watch the workings of His divine lila-His wonderful world-play. The concepts of the pairs of opposites that you have are nothing but unreal bubbles on the calm ocean of Sat-Chit-Anand. But how often you are deluded into the belief that they are real! You see the mirage from a distance, you take it for real water, while in truth there is no water at all. Such is this world. But the irresistible Maya tries her best to fix up firmly the curtain of ignorance between you and the Reality. There is a way out. Surrender to Sri Ram, the Infinite existence, splendour, power, knowledge, purity and bliss, who tears off this false curtain that shuts your eyes to His glory and magnificence. How to surrender to Him?
Universal love; universal love-that is the path. Let your life be attuned to and guided by that Love. Oh, how grand, how sublime is that Love. You then lose yourself in the vast expanse of a depthless, limitless, all-pervading ocean of love. To taste it is joy, to enter into it is bliss, to merge into it and become one with it means unutterable rapture and inexpressible divine ecstasy. Then the world is not a world of diversity and discord for you, but you behold that harmony reigns everywhere, love pervades everywhere, and it is the deluge of bliss everywhere.
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Be conscious always that the God that you pray to is within you and everywhere about you. His protection and grace are there ever for you. Be always aware that He is guiding you from within.
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True, God’s power is manifest everywhere. Prakriti is He in His universal revelation. His light and glory fill all things. To surrender to Him and realize His unthinkable and inexpressible greatness is to attain immortality and bliss. Where are bondage and pain for the soul that has tuned itself with this magnificent Life or Truth? The supreme Lord is the very breath of your breath. You are ever His, He and you are not different. All glory be to Him!
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The world is a grand display of the Lord’s lila. In fact each one of you, playing an individual part in it, is Himself in His self-expression. In the light of this knowledge and vision, you are all eternally one; the appearance of diversity belongs only to the surface
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The whole universe is indeed a blissful manifestation of Sri Ram. Every form in it is a wave and movement of His infinite love. Diversity and discord are unreal - offsprings of a mind deluded by ignorance. Unity and harmony are the true attributes of that Truth, in whom God, universe and man are one. There is no existence but He. He is eternal truth, love, power, light and bliss. What words can describe Him, who transcends all speech and thought!
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Where is your most loving Divine Mother and Master? Oh-what joy it is to be conscious that this Supreme Being is ever enthroned in your heart. You eternally dwell in Him and He lives in you eternally. Sri Ram fills and permeates the entire universe. Every particle, every atom, is thrilling with divine music. The glow of His splendour illumines all. He is the inexhaustible spring of delight, peace and bliss. He is the infinite fountain of love and compassion. All glory to Him!
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As devotee you are at once one and different from God. You are like the river. The river is one with the ocean; still it is ceaselessly flowing towards the ocean. This is the wonderful mystery of God and His Bhakta.
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You are all He. To realize this is the common aim of you all- the one real end of this human existence. When God puts you in situations, in which you are forced to remember Him and to pray to Him earnestly to take you to His holy feet, is He not kind? Is He kind when He gives you some transient baubles of this world which bring pain and misery? He does grant these things also when you pray for them. But He warns you at the same time-”You have asked for the perishables; but you cannot have permanent happiness from them. Pain, anxiety and sorrow are always associated with them. Seek the Eternal - seek Me alone. I am Sat-Chit-Anand, infinite existence, consciousness and bliss.” So, pray for His grace and vision. You are already free and immortal. Pray to Him to give you this knowledge - to give you this realization.
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The Divine Mother who presides over all activities, events and happenings in the universe means always well. The sole purpose of Her work is only to bring about harmony and peace. The doubting mind sees discord and confusion in Her activity. The Mother is a veritable personification of love. So, none of Her actions can be for anything but good. The sun by his very nature can shed only light and is incapable of producing darkness. Similarly, the Mother’s doings are always in every way beneficial. In Her there is no evil. The so- called evil is the product of a mind that has no faith in Her. Pray to Her this wise-”Oh, Mother of the worlds, I am Thy ignorant child. Guide and control me as Thou wilt. Thou art my only protector and I am Thy child. I am ever Thine. Bear me always in Thy bosom as Thy eternal child. This is the refuge I seek. Eternity is the link that unites me to Thee. Being ever in tune with Thee, let me be Thy child.
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God arranges all things in His own way and at the time He appoints. Yours is to work in the free and cheerful spirit of a child, leaving all the results to be determined by Him. God himself is a child, playing this universal game. Everywhere is He and everybody is He.
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Sri Ram is infinite love, light, power and bliss. He is the most loving Mother and the most powerful Master of the universe. He is seated in all His glory in the hearts of you all.
Indeed Sri Ram’s name is marvellously potent. It has transformed a robber into the great saint Valmiki. It has helped Kabirdas, Tulsidas, Ramdas and many others to cross the ocean of samsara. That great name is as sweet as nectar itself. When, by His grace, this name has firmly settled on the mind and tongue of anybody, that person becomes blessed and attains eternal freedom, bliss and peace. Sri Ram is pure love, a veritable sea of love, absorbing, permeating, nay flooding the whole universe.
O mind! Ever be intoxicated with this supreme, indescribable love; be merged in it and realize all, all that you behold, as the expression of that love. When all forms, all things, all actions, all happenings have their source in this love, where is pain, sorrow, doubt or fear? You live, move and have your being in this love. Sri Ram is this love. To think of Him, to meditate on Him, to repeat His name, to talk of Him, to write of Him, is to realize Him, to realize and attain this love. Through love alone you have to reach Him. He is without form and name. He is beyond all Dwandwas and Gunas, but you can go to Him, only by worshipping Him through name and form. Sri Ram is that name. Universe is that form. Love Him with all your might. Let your mind find its perfect union with Him, and let the body be active as an instrument in His hands.
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THE TRUE VISION
The true vision means the vision of the Reality within. The man of ignorance is ever busy clinging to external forms for support. So long as a man does not see the great Truth he is in search of, within himself, he can never know peace.
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Aim at the universal vision, i.e., behold the manifested universe as the very form and image of the Lord seated in your heart. Transcend all names, forms, lights, sounds etc., and merge yourself in the infinite ocean of divine peace and joy. Rise above the body idea, the Gunas and all mental states and enjoy the bliss and freedom of immortality. You and the supreme Lord are not different. You are His essence, nay His very form, because there is none and nothing but He. This is the truth. Realize.
The way to escape from the clutches of Dwandwas, when you live in the consciousness of the world of name and form, is to behold all things and objects as the revealed forms of the one Eternal Truth. The divine power emanating from the Truth has manifested as the entire universe. All movements and activities of Prakriti are Hers. All your thoughts and play of the senses and body are Her lila. Behold everything as God Himself-manifest. By surrendering up your ego to the Divine Shakti you can attain to this vision.
This vision will absolve you from all doubts, and your actions will have the nature of spontaneity and, therefore, full of bliss and ecstasy. The light of God will now dazzle in your eyes and you will behold Him everywhere. The Nirguna Swarup of the Atman and the Saguna Swarup of the universe will be the same to you. Verily, they are the two aspects of the same Reality. Be the child of the Eternal Mother- ever free and blissful-feeling conscious all the time that the Mother and the child are one Truth, although, in the play of love, they are assumed to be different. This is the supreme goal, the height of God-realization. “Vasudevah Sarvamithi” be your realization.
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GURU AND SATSANG
There is no higher deity than Guru. Guru is the Lord of the universe-the supreme ultimate Reality- the sole master of your being and all existence. Guru is Sri Ram.
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Since you have received the Gurumantra, do you think that you require a repeated assurance that you are an accepted child of God? Feel always that you are such. Your God, your Guru, is dwelling in yourself.
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Really there is nothing so elevating as Satsang. All saints must be of the same opinion with regard to the need of a Guru. To say that without a Guru an aspirant can reach the spiritual goal is as good as to say that a child could be born without the existence of the mother.
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Do not forget for a single moment the immortal and all blissful nature of your true being. This consciousness or remembrance you can keep up only when you are in constant touch with saints. Be kind, forgiving and charitable towards all who come in contact with you. Don’t be like the dumb-driven cattle.Assert your innate divine nature and allow it freely to illumine your personality and all activities. You have by association with divine men understood the supreme purpose of life. Let nothing throw a veil over the light and knowledge which you have gained by such communion. May the Lord bless you and keep you ever in His divine presence.
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FAITH
“Faith in God means faith in your own higher Self who is your real being. The main qualities of this faith are absolute fearlessness, and freedom from worry and anxiety of every kind, through a complete surrender in all things to the Almighty will of this supreme Self. To attain to this surrender you have to keep your mind dwelling constantly in God, not permitting it to come down to harassing thoughts about your body and other matters. This highest Truth that resides in you is all compassionate and merciful. What you have to do is to trust this great Truth and give up all cares. ‘Faith can move mountains’ is a trite saying.
Keep to a life of strict discipline by adjusting your food and rest according to a set system. Above all, maintain strictly a life of Brahmacharya. Merely praying to God without the corresponding effort on your part cannot avail you anything. Life is granted for the achievement of a great ideal which is freedom and cheerfulness in selfless service and sacrifice. The mere dedication of life to this exalted purpose will liberate it from all distempers.
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When you have once taken complete refuge in God, you ought to give up all doubts and worries. You have to consider that, whatever way He decides the course of events in your life, it is always for good. Worldly honour and disgrace have no bearing on His decisions. You must freely and unreservedly put yourself in His hands. He can never come to your rescue if you do not cease from worrying and restlessness. Self-surrender means a state of perfect peace and calmness, attained through complete submission to the Divine Will.
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Fears and anxieties cannot affect you in all your undertakings, provided you are sure and firm in your faith. God is the great provider and he who trusts Him is never lost. Only you have to tune
your will with His will, mingle your consciousness with His divine light and wisdom, merge your life in His eternal existence; then you are perfectly safe in all situations of life.
The divine power manifest and working in great Mahatmas is capable of performing wondrous miracles. By faith alone you could attain high and ambitious ideals. If you are earnestly after spiritual illumination, you must strenuously work for it by concentrating all your thoughts on the supreme goal of life, the immortal Reality that dwells within you. Merely running after Gurus, without faith and a sincere aspiration for being benefited by their contact, will be of no use.
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PEACE
The peace you crave for is ever within you. If you seek for it without, you will never have it anywhere. This is a great truth which very few realize.
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Surrender is the only way to peace. So, in all circumstances of life, submit to the will of God, and be free from the touches of worry and anxiety of every kind. All happen as determined by the Lord. Do not assert your will and expect everything to take place as you wish. Unpleasant situations are the common lot of mankind. Yours is to resign yourself to the Lord and remain unaffected by them.
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When the mind rests in peace by a complete self-surrender, the heart’s desire is realized without any delay. The longing ceases by a perfect self-abandonment, and then no time is lost for its fruition. This is the secret of realization.
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The one predominant hunger of the soul is for absolute peace and bliss. You can have this peace and bliss only when your mind rests on the bosom of the Infinite Reality. So, a constant contemplation or thought of the great Truth whose attributes are immortal bliss and peace can alone completely satisfy the yearning of the soul. Direct, therefore, all the forces of your mind and intellect towards the All-merciful Lord of the universe, and put yourself entirely into His hands. There is no path easier than selfsurrender. He who trusts the Almighty never comes to any harm. This is the rule of God that knows no exception. Do therefore walk the path of pure and simple devotion. Be conscious that the Lord seated in your heart is your all-powerful protector. Keep Him ever in your remembrance. Tune your thought and life with His radiant existence, and thus permit His divine energy to flow into you and transform your life into one of peace and joy. Don’t give yourself away to dejection, doubt and despair.
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To experience the stillness of the all-pervading Spirit who is at once the witness of this world of
manifestation and the world- manifestation itself is to realize God in His all-inclusive nature and being. Behold Divinity everywhere. Rise above all conditions and dwell ever in union with the immortal Truth who has become all. Everything is His doing because all, all is He alone. Ramdas has nothing beyond this to tell you. Realize that you and all beings, creatures and things in the world are utterly divine.
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It is absolutely of no avail for a man to bewail over his worldly lot and his unstable attachments to worldly friends. Seek the true life in God, and the friendship of the Eternal-the highest; both are everlasting. The real peace can never come to the share of man so long as he thinks that the adjustments of external life can grant him happiness. Disappointment and misery must be his lot wherever he be. Take thought and know once for all that real freedom and peace lie only in the close communion with the immortal Truth dwelling in your heart. Take complete refuge in God through constant remembrance of Him, and thus be content in all situations He places you. Don’t embitter your life with thoughts of worry and care. Make God your friend and aid. Once you become His, He never gives you up. He takes you to the seat of immortality and bliss. This is the way and there is no other.
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True it is that until a man or a woman has found in his or her heart the beloved Lord of the universe, there can be no real peace and liberation for the struggling soul. Therefore, feel always that the divine Presence is ever with you and in you. Let the stream of His remembrance flow continuously in your mind, and may you attain the supreme blessedness of perfect union with Him.
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LOVE
Love begets love. Love is life, love is Truth. The highest attainment is love, the loftiest goal is love.
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The cosmic vision held out in the Gita alone can enable you to attain universal love. This vision or love grants you never- fading joy and peace. To love God is to love all, and to love all is to love God. This is the secret of Self-realization and liberation, and Ram Nam is the way.
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Indeed every movement of your mind in thought, every movement of your tongue in words, every movement of your limbs in activity or works, is the play of Shakti. Shakti is nothing but God’s love. When we realize that all movement is the movement of that supreme love, we live continuously in a state of divine ecstasy which is simply inexpressible. Then, Prem fills us through and through, in other words, we are soaked in Prem. The quality of Prem is Anand. There is also the witness of this play of love or Shakti - the immutable, changeless, all-pervading, static aspect of your being, whose quality is ineffable peace. On this unaffected screen of eternal peace dances in flitting forms, infinite love producing sweet intoxicating music of Anand. Every particle of your body and the whole universe is thrilling with Sri Ram’s love. So, there is nothing but Anand in all movement, change and activity. There is nothing but peace in the depths of all forms-result of movement and change. So, eternal peace and bliss are the only Reality.
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Everybody wants to eat only sweet things. The thought of bitter things is repulsive to all. Love- pure and glorious love-the immortal divine love- makes us drink always sweetness and joy.
Therefore, to open your hearts to the inflow of this intoxicating love and remain ever in the rapture of it is the supreme blessing and purpose of life. All things pass away-your petty ambitions and unregulated aspirations are things of the moment. Your pleasures and pains, your successes and failures, your exultations and depressions, and your desires and fancies, all, all pass away. The one thing that remains unaltered, permanent and eternal is divine Love.
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Love does not rest content with merely loving, but flows out in acts of service. Love is blissful only when it freely gives itself away. Therefore, it is truly said-“The giver and the receiver are both blessed.”
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Love must ever be revealed in service; otherwise, love has no value, or love is no love. Love cheerfully sacrifices; love willingly suffers. Where such love is, there is real peace and joy. Such a love illumines and blesses life.
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O Love! There is nothing greater than Thee! Love is Truth. Love is God. Love is all. The name of this love is Ram. So, to repeat this name is to realize this supreme Love-is to enjoy everlasting bliss.
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THE LORD’S NAME
Depend upon it that the Lord’s Name is all-powerful. It will not only shield you from all harm, but also grant you the power of endurance and peace. To take refuge in the Name is to take refuge in God, because God and His Name are not different. With the Name on the lips you can withstand all the storms of life, you can brave all the dangers, all the disappointments and all the losses that attend on life.
In regard to repetition of the Name, give up keeping any account. Counting distracts the mind from the central ideal of adoration and you fail to attain the needed fixity of mind or concentration. Make it a rule to repeat the Name at all times and in all places. There are no restrictions with regard to taking the divine Name.
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Believe always that, by whatever name you remember Him, you are in close communion with the Reality who is universal Spirit, the inner Controller and Master of the worlds. The mother is He, the master is He. Your supreme Beloved is He.
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Where the Lord’s Name is uttered, there all purity, power and goodness reside.
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The power of the divine Ram Mantram is inexpressibly great. By its aid you can defy death itself. Be ever fearless and free. Take always that God who is the source of all strength and peace, is your Mother, Friend and Lord, and He is ever with you, to protect, help and guide you.
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The Name “Ram” has an intrinsic value of its own, although the other names of God are as great and powerful. For a Mantra, rhythm is a most important factor: because the soothing melody of the repeated word or combination of words has a marvellous effect on the distracted mind. Of all the words, the word “Ram” produces a most charming sound. No two letters linked together could, by their harmonious music, lull and bring peace to the mind as the letters in the word, Ram. Again it is rightly said that “Ram” is equal in power to the most sacred “OM”. Then again for the devotee who strives to reach God through, his Saguna or manifest aspect, “Ram” is the name of an incarnation of God. For these reasons, Ramdas thinks, the name Ram is more widely accepted for Japa than any other name of God.
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Purity is the greatest asset of a human being- purity in thought, word and deed. Purity is attained when the mind is filled with remembrance of God. A pure mind always reflects kindness, forgiveness and love towards all.
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The name of Sri Ram is glorious indeed! The name is Brahman Himself. So the Vedas declare.
To have this holy Name permanently stamped on the mind is therefore to realize Brahman. Brahman is eternal existence, knowledge and bliss. He is the source of all goodness, purity and power. This mighty name-Sri Ram-stands for all this. All glory to Him!
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The easiest way to reach or realize Sri Ram is surely to repeat His most powerful name. Smaran is to remember what you have forgotten. You have forgotten that you are His Swarup. You are always He, but your ignorance has made you forget your real nature. Continuous and ceaseless Smaran of Sri Ram is to remove your ignorance and make you realize ultimately that you are all He and He alone. There is none but He. To attain this, your mind must be spotlessly pure. Repetition of His great name is again the only means or Sadhana. A pure mind is the first preliminary to your surrender to Sri Ram. Conceive a strong and intense love for Sri Ram- the more intense your love for Him, the more continuous and unbroken your remembrance becomes automatically; because it is your nature to remember that which you love most.
A purified mind alone can realize Sri Ram who is the one Supreme Truth, all-pervading, changeless, the highest, the best, the greatest goal of your life. Your intense desire to attain this goal, i.e., Sri Ram, is Bhakti. The more intense your desire for reaching this goal, the more rapidly you advance towards it. Therefore, incessant, ceaseless remembrance--Smaran--is the only Sadhana. Smaran of what? Smaran of your real Swarup--which is Sri Ram--who is Sat-Chit-Anand. This real Swarup is the entire universe. The universe is Brahman, Sri Ram.
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Make your faith in the Name quite unshakeable, and repeat the Name at all times. You will know in the course of time that a mysterious power within you is awakened and is infusing courage, strength and joy in all your activities.
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All Mantras have the same power. The Shiva Mantra is as powerful as the Ram Mantra. Don't make any distinction between Rama and Shiva. The name stands for the Purushottama of the Gita - who is Purusha and Prakriti at once and also the Supreme One beyond both. Meditate on His infinite attributes. Seek to realize Him in your heart, and then everywhere in the universe. Do not cling to any form. Do not doubt and bring up any questions. God in your heart is your guide and protector. He is your father, mother and all.
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Devotion to God who is seated in the hearts of us all is the one path that leads the struggling soul to the haven of perfect peace and joy. Bereft of devotion, life is dry and tasteless. Devotion sweetens life and frees it from the bond of ignorance. Devotion means loving remembrance of God. Blessed indeed is the heart which adores the Lord and are the lips which utter His nectar-like name.
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For the man who has attained the supreme goal of perfect Self- realization or liberation, the repetition of the divine mantram is optional. He may or may not repeat the Mantram, since the continuous repetition of it has yielded him the fruit, viz., the supreme consciousness which is eternal peace, bliss and knowledge. The liberated soul, after he drops off his body, may or may not be born again. If he does, he will become a potent power for awakening mankind to the inherent glory of their immortality.
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CONCENTRATION
For concentration it is essential that the mind should fix itself on one thought to the exclusion of every other. So, one sound ringing in the ear and the heart, and one ideal or Ishta meditated upon in the mind-both representing or symbolizing the great ultimate Reality-must be adopted for practice. If this is not done, concentration, which itself denotes one-pointedness of mind, will be impossible. This does not mean that one should dislike other Ishtas or names standing for God.
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Faith and practice combined can enable an aspirant to overcome any and every difficulty that confronts him in his struggle for control of mind.
Surely, the Kripa or grace of a saint is essential. Under his guidance and influence, the Sadhaka progresses rapidly towards the goal. But your own effort is also as essential. Tamasic inactivity or Rajasic activity are obstacles. A selfless and one-pointed endeavour is alone conducive to real concentration and the ultimate attainment. Your life is in your hands: elevate it, purify it and fill it with the bliss of immortality. May God within you be your guide.
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By practice or Abhyas you can attain everything you aspire to. What is needed is determination and perseverance. Don’t feel weak. The infinite power of God is within you. In all practices draw strength from this source. Nothing can be achieved without struggle and effort. To control the mind you require indomitable energy. This you can gain by a steady practice. If at first you cannot fix your mind by Japa, don’t be disheartened; continue Japa with persistence and you will gradually find that the restless nature of the mind is quelled. Court solitude during off hours, and the society of the devotees of God. You need not keep account of Japa. This will distract your mind. Have the Name of God always on your lips. Don’t read literature that disturbs your mind. Have system, regularity, and discipline in your life. Have meditation or silent mental repetition in a place free from noise. Rise early. Don’t fritter away your mental and physical energies. Be moderate in all things that you do.
Your progress depends on yourself. Truth cannot be handed over by one to the other. Each has to work for it by his own initiative and strength; because Truth is nowhere else, but in each one of you. Believe God’s blessings are ever on you. March forward and reach the goal of immortality and peace-a state which is your own real being.
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Any symbol of God that you place before you for adoration should, through a gradual process, awaken within you a sense of immortality; and when the ultimate state of sustained God- consciousness is attained, there should not be any need for an external symbol to hang on. God as teacher from outside can only awaken you to the Reality; but the necessary condition for such an awakening has to be created by your own aspiration, struggle and discipline. The teachers point to the path that leads to the highest goal of human life. But it lies in the aspirant to walk the path. A discipline of self-control can alone grant you the necessary strength for moving boldly on this path.
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Through a discipline of concentration alone the mind regains its lost powers. You must strictly regulate your life and give up all dissipating activities of both the mind and the body. The uncontrolled and ill-used faculties are responsible for the confusion that besets life. Make it a rule to get up early in the morning, and devote some time for the contemplation of the great and immortal Truth who is all power, knowledge, peace and bliss dwelling within you. By a practice of such a meditation, you will recover the fading powers of your intellect. You may depend upon it that your memory will become keen, and the assimilating strength of your mind will be marvellously increased. Lead a pure and simple life filled with an activity which is beneficial to the people around you. Let your heart cherish noble ideals. The teachings and lives of great and selfless souls infuse energy and enthusiasm in your life. In short, be a power for good in the world.
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Solitude is an invaluable help to keep the mind ever in tune with the indwelling infinite Reality. It is something like recharging the exhausted battery of life, so that life's mission in the world may bear ampler and more glorious fruit. May the Lord make you a supreme instrument in His hands for the magnificent service to humanity. In fact, service is the keynote of a selfless and dedicated life. The spirit of love and service daunts every danger and boldly faces and endures hard toil and great suffering which it meets in the path towards its fulfilment. Trials and obstacles are only to steel the will for the purpose.
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For concentration of mind and control of senses, a steady and uninterrupted course of meditation and utterance of the divine Name is prescribed. This is an unfailing Sadhana.
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MEDITATION
At intervals, during the periods of mental repetition of Ram Nam, thoughts of the great attributes of God as the all-pervading, infinite, changeless, formless, eternal Truth, and also as the universal manifestation, must be dwelt upon by the mind. Know, in the first place, that the supreme Reality is within your own heart and that He and you are one.
By concentrating your mind, i.e., by making all thoughts converge up to one point, revert your gaze within. Therein lies the splendour of your soul which animates all your thoughts. This splendour is the divine consciousness within you. Then you behold the immortal consciousness within you. Then you behold the immortal root of your existence and of the world, from which your mind and all manifestations derive their light and movement. In short, to turn your gaze within and see your own eternal Self is to see God. Repetition of Ram Nam simultaneously with meditation on the great Ideal is perfectly right. But the remembrance must flow in the mind without break like the stream of oil poured from one vessel into another. This must continue until you lose yourself entirely in the infinite Reality, and rising above the body- consciousness, feel one with all lives and existences.
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During meditation, repeat mentally the Ram Mantram; you have to bring up in it the glorious attributes of God. After some practice, let even the repetition of the Mantram stop so that the mind may be perfectly still without any waves of thought rising in it. Thus be self-absorbed for some time. You may see lights at this stage, or hear sweet sounds from within. Go past these until you transcend the body-consciousness. Go on steadily in your course. Cling firmly to the Lord’s Name. It will save you from all pit-falls and temptations.
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By concentrating your mind on the sound of the Name, the mind absorbs the Name, and thereafter mental repetition starts. This mental practice at a certain stage ceases, bringing on inner stillness and peace. Meditation on the great attributes of the Lord should go on side by side. Then, the pure and waveless mind merges in the great Truth, and you attain Self-illumination. This experience takes you still higher and grants you the rare cosmic vision which is the goal of your life.
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You have to realize that you are the whole and all-inclusive Truth. You get thrills of bliss when you have completely merged your individual sense in God-the universal consciousness. If you could maintain this supreme consciousness at all times you will ever live in the Eternal, and be ever in a state of perfect freedom and ecstasy. Rise above name and form, and you experience your oneness with all existences. The sense of duality-be it between you and the world or between you and God- is the offspring of ignorance. So soar to the height of the transcendent Truth where all forms and lives resolve into one.
Divine Name is a ladder by the help of which you ascend to the supreme zenith of the above described state. When through the repetition of the Name, the mind gets dissolved in the ocean of stillness and peace within you, repetition of the Name is no longer necessary. Of course, off and on, you can drink the nectar of the charming music of the Name, but do not depend entirely upon this music for your peace and bliss. Because no joy which is conditioned and dependent can be permanent. Through the power of the Name, let the bliss of the eternal Atman, which is selfexistent and independent, reveal itself within you, so that you can experience it at all times and in all states. Find joy in the non-repetition of the name as much as in the repetition of it, by realizing that all the activities of your life are tuned together by the divine Shakti to produce the sweet music of the Name. Listen to this music in all sounds and movements in yourself and the world. Verily, all the worlds and beings move and act to the grand symphony of God’s own music.
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If you unite yourself with your all-powerful and immortal Self through meditation, you will gain untold strength and will conquer every weakness. Go on with the practice. By continued effort you will succeed.
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The end and aim of all spiritual Sadhanas is to merge your individuality in the great universal Reality beyond name, form and movement. So, enter still deeper in meditation so that your body-consciousness may entirely leave you, thus, granting you an experience of the Nirguna aspect of God. Let all the waves of Sankalpa and Vikalpa be totally subdued. Transcend all sounds, lights and forms that appear before your mental vision in meditation. After gaining this realization of the inmost truth of your being, come out of it with a transformed vision that beholds every being, creature and thing in the visible manifestation, as the image of that great Truth whom you have experienced in the depths of meditation. See the whole Prakriti and the power that works in it as belonging to the Divine Mother- -Shakti who is the manifest aspect of the Lord who is both this aspect and also the unmanifest, unaffected, invisible, all- pervading, motionless, changeless, all-peaceful and ever blissful Truth. Feel thereafter all your actions and thoughts, all your impulses and feelings, as the expressions of the Divine Mother- Shakti Herself. Now you will know that the ego no longer exists in you and all your actions start only from the great universal centre- Shakti. This is the height of realization which you have to reach. March onward until you attain to this highest goal. May the Lord grant you courage and strength and lead you to this loftiest consummation of life.
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SELF-SURRENDER
The path of pure and simple Bhakti is one of the easiest means to reach the all-powerful feet of the Lord. Self-surrender is the goal. Pure aspiration and ceaseless meditation constitute the path. All else is secondary.
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Take refuge in the Almighty God who resides in your heart. Surrender yourself entirely to Him and you will gain inexhaustible strength, for overcoming the passions, Kama and Krodha, that assail you. Feel always that you are in His hands, and therefore always safe. With the weapon of God-remembrance with you, you can dwell in the very midst of temptation and remain unaffected. By constant practice, keep your mind ever tuned to the infinite Truth.
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Self-surrender denotes a life lived in accordance with your exalted spiritual nature. Dwell in the Divine and act as inspired by Him within you, having no doubt or fear. No movement in your nature-revealing in action-is by itself either evil or sinful. True life depends upon the standpoint from which it is lived. Self-surrender is therefore a state in which all your actions are performed in utter dedication to the indwelling Reality. Here the question of good and evil does not arise. Life is then regulated automatically, ever tempered with moderation and self-control. Doubt and hesitation have then no place here. Be a child in the hands of the Divine Mother. Know that at the basis of your life stands the immutable and unaffected spirit of God, and that your eternal nature is the very nature of the Mother who is but the manifest aspect of the supreme Lord. Dependence on and submission to Him in all matters contribute towards the realization of eternal peace.
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Rest assured that the spiritual struggle of an aspirant ceases, the moment he puts himself entirely into the hands of God. This is the culmination of all Sadhanas. Give up all thought of your slackness or the insufficiency of your spiritual practices. Rest completely on the bosom of the infinite Mother. You are after all Her alltrusting and ever dependent child. Her guidance and protection are all that you need to wish for. She is so benevolent and merciful. Be ever conscious that you are eternally Hers, and Hers alone.
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Realization of God is the fruit of self-surrender, i.e., handing yourself over to Him totally with the result that you have no care or anxiety left to harass your mind. So long as you are impatient and fretful, you push away from you the goal of attainment. Be calm and self-sufficient, and you are face to face with your ideal.
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The secret of Tapasya and solitude lies in your feeling about them. The moment you realize that all your activities and works belong to the supreme Lord of your heart and of the universe, you will become conscious that you are at once in solitude in the midst of the crowd and that you have reached the end of all Tapasya. Believe, in all things that you do, you are driven by a power which is all masterful, all loving and all beneficent. Don’t crave for a state of external renunciation of activity; but for the victory of peace and resignation in the midst of activity. This is possible when you are grounded in the truth that you are merely a willing and submissive instrument.
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To always keep the name of God on the lips or in the mind is not the whole thing in the matter of God-remembrance. Constant repetition of the name ultimately takes you to the consciousness of God wherein remembrance of Him as such ceases. Thereafter you maintain a steady consciousness of the indwelling Reality. Self-surrender denotes this supreme state.
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The end of all Sadhanas is total self-surrender which means giving over your individual life into the complete control and guidance of the supreme Lord and thus remain ever in a state of perfect oneness with Him. It is He alone, within you and without you, that makes you act every part in this world-game. Realize this and be free from all bondages, and enjoy the ecstasy and peace of immortality.
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Complete surrender to God denotes the divinisation of life. In this life there is neither acceptance nor rejection. Life must flow spontaneously like a river. Whatever act you do will, in this condition, be utterly divine. Don’t have any misgivings or doubts. Push on until the great Truth within you reveals itself in all its glory through every part of your being. This is the attainment and this is the goal.
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The perfection in spiritual attainment lies ultimately in the total dedication and surrender of yourself to the supreme Beloved who eternally dwells within you and pervades the entire universe. This surrender grants you a vision of your eternal Beloved in all beings, creatures and things, nay the universe itself as the visible image of the Beloved. When you have experienced the ineffable delight and ecstasy of this exalted state, you will have reached the end of your Sadhana. Thereafter, you are utterly in His hands, and your whole life is filled at all times with the light and power of the Beloved. The Asana, Dhyana, and even Smaran, performed as Sadhana, ceases, because you now attain to a consciousness which is ever surcharged with divine bliss, and all your actions will be done in a state of Samadhi, which is called “Sahaja Samadhi”. Achieve this perfection, and be ever free, cheerful, contented and active. See the Lord in all, love the Lord in all and serve the Lord in all. Be such a Mahatma who, Gita says, is very rare to be found.
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Identify yourself with the immortal Purusha-the witness-beyond the Gunas and Dwandwas-on one hand; surrender all your actions to the divine Shakti- whose manifestation is the universe of name, form and movement-on the other.
Lastly, realize that the i nactive Purusha-the witness, and the active Shakti or Prakriti-the witnessed, are the eternal aspects co-existing in the ultimate Godhead-the Purushottama, who is at once Purusha and Prakriti and beyond both.
The first two processes effectually eradicate the ego-sense, take you to the Impersonal, and then lead on to the still higher Impersonal Person-Nirguna- Saguna. This is the complete, all-comprehensive Truth. This glorious realization makes it natural with you to love all alike and to enjoy the bliss of universal love. You love yourself, in all, and as all.
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Surrender to God’s will denotes the assertion of your higher will which is one with the will of God. God resides in you. When your individual will ceases to exist, the divine will starts to work in you, or you become conscious of a divine possession, and thereafter in all your actions, great and small, you are controlled and guided by your own omnipotent will. Here there is no conflict, but a transmutation of the human into the Divine Will.
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GENERAL
You can conquer the effects of Prarabdha by absorption in the Almighty Spirit through constant meditation. In fact, by this practice you transcend the notion of the body and remain unaffected by the pains attending on it.
Man at first goes in search of God to various Tirthas, and sacred places, but at last finds the supreme quest of his life in the shrine of his own heart. Even in such places, when he experiences Anand, it is due to the overflow of it from the immortal source within himself. The Truth is within you. Keep up this consciousness always by constant remembrance. There are many who have attained God-realization without resorting to caves and jungles. Don’t think that, by dwelling in caves alone, man could attain salvation. Resort to solitude for meditation is of course necessary. This you can have wherever God has chosen to keep you. Travel is meant for gathering that experience which you may not get by remaining at one place. Forget not, wherever you go, you can carry with you the thought of God as ever dwelling in your own heart.
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Really when hundreds of people assemble together at a spot in the name of God, there you realize
the true spirit of universal love and brotherhood. In such an atmosphere, you get the taste of that supreme joy which is beyond the plane of distinctions and diversity of every kind. In short, it is here the immortal Reality of your existence is revealed, and you are absorbed in the ineffable bliss of it. Human life is mainly intended for the one great purpose of knowing God. To know God is to know one’s Self. God and universe, God and soul, are not different. He is the one great Truth who is, and has become all.
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The word ‘desire’ in common parlance is used for the cravings of the senses. This desire must be subdued by substituting it with a burning aspiration of God. If desire could be used in both cases, we can say that the desire for worldly things must be substituted by the desire for the Eternal. In the last stage, when the Divine is attained, you become perfectly desireless, having neither a hankering for sense objects nor a longing for the Divine.
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Lust, greed and wrath are verily the enemies on the path of the spiritual aspirant. To destroy these passions, as far as they relate to the sensual feelings for the satisfaction of the ego, does not mean to turn into an inert log of wood. In the cause of truth and righteousness, liberated sages do utilize or assume anger and such other moods, for correcting the ways of erring souls, from a purely impersonal standpoint. For instance, righteous anger for serving a good cause, you will admit, has a place in the life of even a God- realized soul.
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Through Bhakti yoga, the Kundalini is awakened and made to rise upwards. You need not watch her progress. Yours is to increase your devotion to God and so adjust your life as to keep Him always in your thought. Adopt the path of selfsurrender to Divine Mother-Shakti. Put yourself in Her hands and permit Her to transform your life from the human to the divine.
Jivatman is the lower or individual self and the Paramatman is the higher or universal Self. God’s creation is there before you just as you have the light from the sun; in other words, it is the very nature of God to reveal Himself as the entire cosmos. Here the question why and wherefore does not arise. If you look at the world from its source which is God you cannot but visualise all activities of creatures and things in nature as the lila of the Lord.
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Incarnation of God is a special descent of the Divine assuming a human body, imbued with all the powers and qualities of God for the work of directing the human vision towards the Divine.
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Truth has, of course, to be accepted at first intellectually, but eventually, it has to be realized. A burning aspiration to experience the bliss of the Truth is the one thing needed. Have this, and you will come by that supreme joy and freedom which is beyond the pleasures of the mere intellect. Be ever courageous, free and cheerful.
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Service of the poor is the worship of God. This is the real Yagna by which you expand your vision of life and attain true freedom and happiness. When all actions become a spontaneous and blissful movement of your life, you experience your inherent state of immortality and bliss.
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