THE
AUTOBIOGRAPHY
OF AN UNKNOWN
INDIAN
NIRAD C.
CHAUDHURI
INTRODUCTION
NIRAD CHANDRA CHAUDHURI lived for a very long time and
witnessed the decline of an empire—completely, the whole run of
the clockface, from imperial high noon to postcolonial midnight.
When he died, in Oxford, England, in August 1999, he was three
months away from his 102nd birthday. He had published his last
book only two years before.
I knew him during his last two decades, as many others knew
him at that time, as a deeply mischievous and superbly entertaining
egoist. It is impossible to exaggerate these aspects of his character,
which are also fully present in his writing. The word “ego”
held no shame or fear for him. As he sometimes said, it was the
brute power of his ego that had driven him onwards and upwards.
How else would he have lived so long and productively? His
physique had nothing to do with it. He was always frail, with the
bustling energy of a small bird, and never stood much more than
five feet tall or weighed more than ninety-five pounds. His early
circumstances were not promising. Birth and childhood in an obscure
deltaic town in Bengal usually guaranteed the opposite of
Western standards of longevity, nor did they offer any obvious
route to a literary career in the English language. “I am a striking
illustration of the survival of the unfittest,” Chaudhuri would say.
“It comes from self-assertion through writing. Otherwise I should
be dead, or living on a clerk’s pension in some foul Calcutta slum.”
Instead, and quite late in an average life span, he became India’s
most majestic and pungent writer of English prose, possibly the
finest Indian writer of English in the whole of the twentieth century
(as one of his obituarists claimed), and certainly the finest
in the first three quarters of it—before the burst of Indian writing
in English that followed the publication of Salman Rushdie’s
Midnight’s Children. (This is setting aside the artfully simple
fiction of R. K. Narayan, which Chaudhuri had no time for—an
antagonism which was gently reciprocated by the almost equally
long-lived South Indian novelist.)
The Autobiography of an Unknown Indian was Chaudhuri’s
first book and also his best. He wrote a dozen more: polemical
histories and biographies, an account of his first visit to Britain
(A Passage to England, 1959), and a second volume of autobiography
(Thy Hand Great Anarch!, 1987). All of them have their brilliant
rewards, but only in passages do they match the lively
courage and descriptive strength of this book, in which many of
his later themes are introduced.
Chaudhuri’s power as a describer speaks for itself in the pages
that follow and needs no elaboration; he is a fascinating, groundlevel
witness and expositor of a vanished Indian way of life and of
what British imperialism, then at its height, meant to its humble
and not-so-humble subjects. The word “courage,” however, deserves
some context. In this book, Chaudhuri is courageous in two
ways: in his literary ambition and in the open declaration of his
political and historical beliefs. When he began to write The Autobiography
of an Unknown Indian, in 1947, he had no models. The
autobiographical form had almost no tradition in India and tended
to be the preserve of the famous; only two other Indians of his era,
Nehru and Gandhi, had tried it with any success. Chaudhuri was
then quite genuinely an unknown Indian, living modestly in Delhi
and knocking out scripts for All India Radio during its transition
from British to Indian control. He was also suffering the crisis of
male middle age. He was nearly fifty years old. He had wanted to
be a historian. He considered himself a failure. He would die—
quite soon, he thought—without any achievement apart from his
children. Forty years later, in Thy Hand Great Anarch!, Chaudhuri
describes how the idea for the book came to him:
It came in this manner. As I lay awake on in the night of
May 4–5, 1947, an idea suddenly flashed into my mind.
Why, instead of merely regretting the work of history you
cannot write, I asked myself, do you not write the history
you have passed through and seen enacted before your
vi
Introduction
eyes, and which would not call for research? The answer
too was instantaneous: I will. I also decided to give it the
form of an autobiography. Quietened by this decision I fell
asleep. Fortunately, this idea was not nullified by the deplorable
lack of energy which was habitual with me. The
very next morning I sat down to my typewriter and drafted a
few paragraphs.
The first pages took some time to write, but once Chaudhuri
had fixed his “key and tonality” he was producing 2,500 words
a day before and after his short two-hour shifts at the radio station.
By the spring of 1949, the book was finished; Chaudhuri reckoned
that the total number of days spent writing it came to nine months.
He later wrote that this “exercise of will” was helped by the “intoxication”
of recalling from half a century before his early life
in East Bengal—a place he hadn’t seen for twenty years. But the
book was also helped, or, more accurately, its mood somberly informed,
by the large events that were shaking India while Chaudhuri
sat before his typewriter and re-created his life from 1897 to
1921. The British Raj ended at midnight on August 14–15, 1947,
when the Subcontinent was partitioned into an independent but
shrunken India and a new state, Pakistan, the boundaries between
them decided by the religious majority, Hindu or Muslim, within
adjacent territories. East Bengal became the eastern wing of Pakistan
(now Bangladesh), so that the Hindu Chaudhuri’s ancestral
home suddenly lay in a foreign and predominantly Muslim country
(he never went there again). With Partition there came waves
of homeless refugees and savagery—mass murder, rioting, and
looting, some of it in the streets of Delhi outside the writer’s window.
Mahatma Gandhi, of whose followers Chaudhuri took a
skeptical view, was assassinated in the city on January 30, 1948.
And there sat Chaudhuri tapping away at his book as his country
was convulsed and transformed, writing “with the consciousness
of decay and destruction all around me.”
The turmoil of India in 1947–48 doesn’t wholly explain his
theme of decay, however. Chaudhuri was an upper-caste Bengali,
born the son of a lawyer in the town of Kishorganj in the district
of Mymensingh in the year of Queen Victoria’s Diamond Jubilee,
Introduction
vii
1897. The British had a longer and deeper and more socially complicated
impact on Bengal than on any other part of India. Their
first Indian capital, Calcutta, was located there; since the early
years of steam navigation, their steamboats had paddled up and
down the great delta formed by the Ganges and the Brahmaputra;
coal mines were sunk and tea plantations established in the higher
ground; out of the lower came the cash crops of indigo, opium,
jute, and rice. A new kind of Indian arose: urban, professional or
entrepreneurial, newspaper-reading, Anglophile, and almost invariably
high-caste Hindu—the components of what has been
called the first middle class in Asia. Out of this class, from the
1820s onwards, came religious and social reform movements and a
cultural phenomenon known as the Bengali Renaissance, which
produced painters, musicians, writers, and scholars. The first
Indian novel was a Bengali novel; the first Indian scientists were
Bengali scientists; the first Asian to win a Nobel Prize
(Rabindranath Tagore) wrote in Bengali. Calcutta, which had been
little more than a stockade at the beginning of the eighteenth century,
grew to become the largest city in Asia by the end of the
nineteenth. Bengalis could look in the mirror and consider themselves
the most educated, sophisticated people in India—“the
French of India”—as some of them still do.
But with education and aspiration came nationalist agitation,
and the British reaction to it. Bengal was divided by the British into
eastern (mainly Muslim) and western (mainly Hindu) provinces in
1905. The division, which prefigured the later partition of India and
Pakistan, turned out to be temporary: Bengal was united again in
1911. But in 1912 the British moved their administrative headquarters
to Delhi and Calcutta ceased to be a capital. As British power
waned in India, so did Bengali enterprise; not because Bengalis were
imperial lackeys—Bengal produced some of India’s fiercest and
most violent nationalists—but because the economic fortunes of
Britain and Bengal were so intertwined and because they were
both essentially Victorian societies, and past their peak. When the
final partition came to Bengal in 1947, Calcutta lost its great riverine
hinterland to the east, the home of so much jute and rice and
of so many Hindu mansions, and never subsequently recovered.
Bengal’s decay, at least in Chaudhuri’s view, became complete.
viii
Introduction
It is in his analysis of this history and its connection to the wider
history of India that Chaudhuri is politically brave. The Autobiography
of an Unknown Indian took some time to find a publisher
in London: both Faber and Hamish Hamilton turned it
down. When it was eventually published, by Macmillan in 1951,
self-governing India was only four years old. Its new elite, in fact
most of India, took the conventional nationalist and anticolonial
view of history: India had been conquered by the British, ruthlessly
exploited by them, cunningly ruled by them by the strategy
of alienating its religious communities from each other (“divide
and rule”), until a bitterly fought struggle for freedom eventually
drove them out. The undeveloped and poor condition of India
could be blamed squarely on imperialism; now that epoch was
over, India could look forward to a future of freedom, equality, and
prosperity.
Chaudhuri disagreed on almost every count. His arguments are
provocative, and there is sometimes the underlying feeling of the
scene in Monty Python’s Life of Brian where a New Testament
Palestinian asks rhetorically: “What have the Romans ever done
for us?” (“Roads?” says a voice from the back of the crowd.
“Schools?” says another. “Aqueducts?” wonders a third). But time
has proved at least some of his prognostications right. “Gandhism”
was indeed rejected by the “very people for whom it was intended”;
India became a large industrial and military power, no
more pacifist or spiritually directed than any other nation-state,
a democracy certainly (which should never be forgotten), but prone
to intercommunal rivalry and cruelty and political assassination.
Political independence did not put a stop to Western influence,
or the thirst for non-Indian things. Almost fifty years before Bill
Gates became a recognizable name, sometimes almost a household
god, in the further reaches of rural India, Chaudhuri wrote:
“What Indians in the mass want is nationalism, which does not,
however, preclude a wholesale and uncritical acceptance, or to be
more accurate, crude imitation, of Western habits of living and economic
technique.” The sentiment is unremarkable now, but it was
an early denial of the new and different road that idealists in India
thought their country could take. Few people in India then welcomed
his suggestion that—to put it much more crudely than he
Introduction
ix
does—the complex, underlying nature of India might ultimately
bear more responsibility for the Indian condition than British
imperialism. Or that the British quit out of their own weakness
rather than Indian strength. The book’s dedication to the British
Empire (to which its Indian subjects owed “all that was good
and living” within them) brought outrage in India, as Chaudhuri
almost certainly knew it would (and perhaps helped make it a
favorite book of a great opponent of Indian independence, Winston
Churchill).
The shame of this was that it encouraged Chaudhuri in his
later life to be a dedicated controversialist and tended to obscure
his greatest gift, the intimate writing of his own history. In this
book, a far corner of an old empire is made real, from the rare vantage
point of the ruled rather than ruler. It pays testimony to the
transforming power of a distant culture and, via Chaudhuri’s abiding
love of exactness, reveals the richness that lies in the everyday
and the specific. In nonfiction, no other Indian writer had done
this for twentieth-century India; the foreign writers who tried were
hampered by all the usual obstacles to the outsider: ignorance, language,
the comedy of the little understood, the distortions of the
downward glance. Fiction was different. Stories that gave insight
into India were published in Indian languages—Bengali, Hindi,
Tamil, and so on—but they remained largely unknown outside
their separate linguistic audiences. A friend of Chaudhuri’s, the
Bengali writer Bibhuti Banerji, wrote one of the most famous,
Pather Panchali, about a village childhood. A few years after The
Autobiography of an Unknown Indian was published, another
Bengali, Satyajit Ray, took Banerji’s story as the subject for his first
film, the first great film to come out of India, the first to show
what India was like. This book is of that film’s stature, and, at its
best, of the same humanity. V. S. Naipaul called it “the one great
book to have come out of the Indo-English encounter.”
Chaudhuri knew very few English people and had never seen
England when he wrote The Autobiography of an Unknown
Indian. He moved to Oxford from Delhi in 1970 at the age of
seventy-three, and there, for the next twenty-nine years, cheerfully
found evidence at the old empire’s heart of a rich new seam of
decay.
x
Introduction
Once he told me at his Oxford flat: “I am what I am on account
of British rule in India. And have I shown myself to be worthless?
My kind of human being was created. Doesn’t that show the nobility
of the project?”
We were having lunch—roast beef prepared by his Bengali
wife, Amiya. The Chaudhuris were far from rich, but a splendid
effort had been made. Different glasses for the red and white
wine, for the water, for the cognac. I gripped one of them by the
bowl. A small Bengali hand, created far away in Kishorganj in
1897, reached across the table and slapped me on the wrist.
Chaudhuri scowled. “Don’t you know that one always grips a
hock glass by the stem? What a nation of illiterate and unmannerly
creatures Britain has become.”
Gitanjali
This is the Collection of Poems by Rabindranath Tagore.
One of the greatest spiritual poets during the last century in
India.
He is well known leader and freedom fighter who stirred the
minds of Indians with his thoughts
He is often remembered for his collection named gitanjali.
Although language is in old English and meaning deep we can
identify the real feelings of a Spiritual Seeker.
I recommend this to everybody concerned about his spiritual
development and want to judge his own experiences.
These poems are written in Bengali and translated in English
here.
Lets Start the Dream Journey in Spiritual World of Tagore!
1: THE LITTLE FLUTE
Thou hast made me endless, such is thy pleasure. This frail
vessel thou emptiest again and again, and fillest it ever with
fresh life.
This little flute of a reed thou hast carried over hills and dales,
and hast breathed through it melodies eternally new.
At the immortal touch of thy hands my little heart loses its
limits in joy and gives birth to utterance ineffable.
Thy infinite gifts come to me only on these very small hands of
mine. Ages pass, and still thou pourest, and still there is room
to fill.
2: SONG FOR MY LORD
When thou commandest me to sing it seems that my heart
would break with pride; and I look to thy face, and tears come
to my eyes.
All that is harsh and dissonant in my life melts into one sweet
harmony - and my adoration spreads wings like a glad bird on
its flight across the sea.
I know thou takest pleasure in my singing. I know that only as
a singer I come before thy presence.
I touch by the edge of the far-spreading wing of my song thy
feet which I could never aspire to reach.
Drunk with the joy of singing I forget myself and call thee
friend who art my lord.
3: MUSIC OF LIFE
I know not how thou singest, my master! I ever listen in silent
amazement.
The light of thy music illumines the world. The life breath of
thy music runs from sky to sky. The holy stream of thy music
breaks through all stony obstacles and rushes on.
My heart longs to join in thy song, but vainly struggles for a
voice. I would speak, but speech breaks not into song, and I cry
out baffled. Ah, thou hast made my heart captive in the endless
meshes of thy music, my master!
4: PURITY
Life of my life, I shall ever try to keep my body pure, knowing
that thy living touch is upon all my limbs.
I shall ever try to keep all untruths out from my thoughts,
knowing that thou art that truth which has kindled the light of
reason in my mind.
I shall ever try to drive all evils away from my heart and keep
my love in flower, knowing that thou hast thy seat in the
inmost shrine of my heart.
And it shall be my endeavour to reveal thee in my actions,
knowing it is thy power gives me strength to act.
5: MOMENT'S INDULGENCE
I ask for a moment's indulgence to sit by thy side. The works
that I have in hand I will finish afterwards.
Away from the sight of thy face my heart knows no rest nor
respite, and my work becomes an endless toil in a shoreless
sea of toil.
Today the summer has come at my window with its sighs and
murmurs; and the bees are plying their minstrelsy at the court
of the flowering grove.
Now it is time to sit quite, face to face with thee, and to sing
dedication of live in this silent and overflowing leisure.
6: THE FLOWER
Pluck this little flower and take it, delay not! I fear lest it droop
and drop into the dust.
I may not find a place in thy garland, but honour it with a
touch of pain from thy hand and pluck it. I fear lest the day end
before I am aware, and the time of offering go by.
Though its colour be not deep and its smell be faint, use this
flower in thy service and pluck it while there is time.
7: SONG UNDRESSED
My song has put off her adornments. She has no pride of dress
and decoration. Ornaments would mar our union; they would
come between thee and me; their jingling would drown thy
whispers.
My poet's vanity dies in shame before thy sight. O master poet,
I have sat down at thy feet. Only let me make my life simple
and straight, like a flute of reed for thee to fill with music.
8: THE BONDAGE OF FINERY
The child who is decked with prince's robes and who has
jewelled chains round his neck loses all pleasure in his play;
his dress hampers him at every step.
In fear that it may be frayed, or stained with dust he keeps
himself from the world, and is afraid even to move.
Mother, it is no gain, thy bondage of finery, if it keeps one shut
off from the healthful dust of the earth, if it rob one of the right
of entrance to the great fair of common human life.
9: THE FOOL AND THE BEGGAR
O Fool, try to carry thyself upon thy own shoulders! O beggar,
to come beg at thy own door!
Leave all thy burdens on his hands who can bear all, and never
look behind in regret.
Thy desire at once puts out the light from the lamp it touches
with its breath. It is unholy - take not thy gifts through its
unclean hands. Accept only what is offered by sacred love.
10: THE POOREST, THE LOWLIEST AND THE LOST
Here is thy footstool and there rest thy feet where live the
poorest, and lowliest, and lost.
When I try to bow to thee, my obeisance cannot reach down to
the depth where thy feet rest among the poorest, and lowliest,
and lost.
Pride can never approach to where thou walkest in the clothes
of the humble among the poorest, and lowliest, and lost.
My heart can never find its way to where thou keepest
company with the companionless among the poorest, the
lowliest, and the lost.
11: OPEN THINE EYES
Leave this chanting and singing and telling of beads! Whom
dost thou worship in this lonely dark corner of a temple with
doors all shut? Open thine eyes and see thy God is not before
thee!
He is there where the tiller is tilling the hard ground and
where the pathmaker is breaking stones. He is with them in
sun and in shower, and his garment is covered with dust. Put
of thy holy mantle and even like him come down on the dusty
soil!
Deliverance? Where is this deliverance to be found? Our
master himself has joyfully taken upon him the bonds of
creation; he is bound with us all for ever.
Come out of thy meditations and leave aside thy flowers and
incense! What harm is there if thy clothes become tattered and
stained? Meet him and stand by him in toil and in sweat of thy
brow.
12: DISTANT JOURNEY
The time that my journey takes is long and the way of it long.
I came out on the chariot of the first gleam of light, and
pursued my voyage through the wildernesses of worlds
leaving my track on many a star and planet.
It is the most distant course that comes nearest to thyself, and
that training is the most intricate which leads to the utter
simplicity of a tune.
The traveller has to knock at every alien door to come to his
own, and one has to wander through all the outer worlds to
reach the innermost shrine at the end.
My eyes strayed far and wide before I shut them and said
`Here art thou!'
The question and the cry `Oh, where?' melt into tears of a
thousand streams and deluge the world with the flood of the
assurance `I am!'
13: SONG UNSUNG
The song that I came to sing remains unsung to this day.
I have spent my days in stringing and in unstringing my
instrument.
The time has not come true, the words have not been rightly
set; only there is the agony of wishing in my heart.
The blossom has not opened; only the wind is sighing by.
I have not seen his face, nor have I listened to his voice; only I
have heard his gentle footsteps from the road before my house.
The livelong day has passed in spreading his seat on the floor;
but the lamp has not been lit and I cannot ask him into my
house.
I live in the hope of meeting with him; but this meeting is not
yet.
14: STRONG MERCY
My desires are many and my cry is pitiful, but ever didst thou
save me by hard refusals; and this strong mercy has been
wrought into my life through and through.
Day by day thou art making me worthy of the simple, great
gifts that thou gavest to me unasked - this sky and the light,
this body and the life and the mind - saving me from perils of
overmuch desire.
There are times when I languidly linger and times when I
awaken and hurry in search of my goal; but cruelly thou
hidest thyself from before me.
Day by day thou art making me worthy of thy full acceptance
by refusing me ever and anon, saving me from perils of weak,
uncertain desire.
15: HONOUR ME TO SING
I am here to sing thee songs. In this hall of thine I have a
corner seat.
In thy world I have no work to do; my useless life can only
break out in tunes without a purpose.
When the hour strikes for thy silent worship at the dark temple
of midnight, command me, my master, to stand before thee to
sing.
When in the morning air the golden harp is tuned, honour me,
commanding my presence.
16: THE INVITATION
I have had my invitation to this world's festival, and thus my
life has been blessed. My eyes have seen and my ears have
heard.
It was my part at this feast to play upon my instrument, and I
have done all I could.
Now, I ask, has the time come at last when I may go in and see
thy face and offer thee my silent salutation?
17: WAITING FOR LOVE
I am only waiting for love to give myself up at last into his
hands. That is why it is so late and why I have been guilty of
such omissions.
They come with their laws and their codes to bind me fast; but
I evade them ever, for I am only waiting for love to give myself
up at last into his hands.
People blame me and call me heedless; I doubt not they are
right in their blame.
The market day is over and work is all done for the busy.
Those who came to call me in vain have gone back in anger. I
am only waiting for love to give myself up at last into his
hands.
18: DARKENING SKIES
Clouds heap upon clouds and it darkens. Ah, love, why dost
thou let me wait outside at the door all alone?
In the busy moments of the noontide work I am with the
crowd, but on this dark lonely day it is only for thee that I
hope.
If thou showest me not thy face, if thou leavest me wholly
aside, I know not how I am to pass these long, rainy hours.
I keep gazing on the far-away gloom of the sky, and my heart
wanders wailing with the restless wind.
19: PATIENCE
If thou speakest not I will fill my heart with thy silence and
endure it. I will keep still and wait like the night with starry
vigil and its head bent low with patience.
The morning will surely come, the darkness will vanish, and
thy voice pour down in golden streams breaking through the
sky.
Then thy words will take wing in songs from every one of my
birds' nests, and thy melodies will break forth in flowers in all
my forest groves.
20: THE LOTUS FLOWER
On the day when the lotus bloomed, alas, my mind was
straying, and I knew it not. My basket was empty and the
flower remained unheeded.
Only now and again a sadness fell upon me, and I started up
from my dream and felt a sweet trace of a strange fragrance in
the south wind.
That vague sweetness made my heart ache with longing and it
seemed to me that is was the eager breath of the summer
seeking for its completion.
I knew not then that it was so near, that it was mine, and that
this perfect sweetness had blossomed in the depth of my own
heart.
21: AUTUMN'S BOAT
I must launch out my boat. The languid hours pass by on the
shore - Alas for me!
The spring has done its flowering and taken leave. And now
with the burden of faded futile flowers I wait and linger.
The waves have become clamorous, and upon the bank in the
shady lane the yellow leaves flutter and fall.
What emptiness do you gaze upon! Do you not feel a thrill
passing through the air with the notes of the far-away song
floating from the other shore?
22: JULY
In the deep shadows of the rainy July, with secret steps, thou
walkest, silent as night, eluding all watchers.
Today the morning has closed its eyes, heedless of the insistent
calls of the loud east wind, and a thick veil has been drawn
over the ever-wakeful blue sky.
The woodlands have hushed their songs, and doors are all shut
at every house. Thou art the solitary wayfarer in this deserted
street. Oh my only friend, my best beloved, the gates are open
in my house - do not pass by like a dream.
23: MY FRIEND
Art thou abroad on this stormy night on thy journey of love,
my friend? The sky groans like one in despair.
I have no sleep tonight. Ever and again I open my door and
look out on the darkness, my friend!
I can see nothing before me. I wonder where lies thy path!
By what dim shore of the ink-black river, by what far edge of
the frowning forest, through what mazy depth of gloom art
thou threading thy course to come to me, my friend?
24: WHEN DAY IS DONE
If the day is done, if birds sing no more, if the wind has flagged
tired, then draw the veil of darkness thick upon me, even as
thou hast wrapt the earth with the coverlet of sleep and
tenderly closed the petals of the drooping lotus at dusk.
From the traveller, whose sack of provisions is empty before
the voyage is ended, whose garment is torn and dustladen,
whose strength is exhausted, remove shame and poverty, and
renew his life like a flower under the cover of thy kindly night.
25: BLESSED SLEEP
In the night of weariness let me give myself up to sleep without
struggle, resting my trust upon thee.
Let me not force my flagging spirit into a poor preparation for
thy worship.
It is thou who drawest the veil of night upon the tired eyes of
the day to renew its sight in a fresher gladness of awakening.
26: CURSED SLEEP
He came and sat by my side but I woke not. What a cursed
sleep it was, O miserable me!
He came when the night was still; he had his harp in his hands,
and my dreams became resonant with its melodies.
Alas, why are my nights all thus lost? Ah, why do I ever miss
his sight whose breath touches my sleep?
27: LAMP OF LOVE
Light, oh where is the light? Kindle it with the burning fire of
desire!
There is the lamp but never a flicker of a flame - is such thy
fate, my heart? Ah, death were better by far for thee!
Misery knocks at thy door, and her message is that thy lord is
wakeful, and he calls thee to the love-tryst through the
darkness of night.
The sky is overcast with clouds and the rain is ceaseless. I
know not what this is that stirs in me - I know not its meaning.
A moment's flash of lightning drags down a deeper gloom on
my sight, and my heart gropes for the path to where the music
of the night calls me.
Light, oh where is the light! Kindle it with the burning fire of
desire! It thunders and the wind rushes screaming through the
void. The night is black as a black stone. Let not the hours pass
by in the dark. Kindle the lamp of love with thy life.
28: FREEDOM
Obstinate are the trammels, but my heart aches when I try to
break them.
Freedom is all I want, but to hope for it I feel ashamed.
I am certain that priceless wealth is in thee, and that thou art
my best friend, but I have not the heart to sweep away the
tinsel that fills my room
The shroud that covers me is a shroud of dust and death; I hate
it, yet hug it in love.
My debts are large, my failures great, my shame secret and
heavy; yet when I come to ask for my good, I quake in fear lest
my prayer be granted.
29: MY DUNGEON
He whom I enclose with my name is weeping in this dungeon. I
am ever busy building this wall all around; and as this wall
goes up into the sky day by day I lose sight of my true being in
its dark shadow.
I take pride in this great wall, and I plaster it with dust and
sand lest a least hole should be left in this name; and for all the
care I take I lose sight of my true being.
30: MY STRANGER SELF
I came out alone on my way to my tryst. But who is this that
follows me in the silent dark?
I move aside to avoid his presence but I escape him not.
He makes the dust rise from the earth with his swagger; he
adds his loud voice to every word that I utter.
He is my own little self, my lord, he knows no shame; but I am
ashamed to come to thy door in his company.
31: THE PRISONER
`Prisoner, tell me, who was it that bound you?'
`It was my master,' said the prisoner. `I thought I could outdo
everybody in the world in wealth and power, and I amassed in
my own treasure-house the money due to my king. When sleep
overcame me I lay upon the bad that was for my lord, and on
waking up I found I was a prisoner in my own treasure-house.'
`Prisoner, tell me, who was it that wrought this unbreakable
chain?'
`It was I,' said the prisoner, `who forged this chain very
carefully. I thought my invincible power would hold the world
captive leaving me in a freedom undisturbed. Thus night and
day I worked at the chain with huge fires and cruel hard
strokes. When at last the work was done and the links were
complete and unbreakable, I found that it held me in its grip.'
32: FREE LOVE
By all means they try to hold me secure who love me in this
world. But it is otherwise with thy love which is greater than
theirs, and thou keepest me free.
Lest I forget them they never venture to leave me alone. But
day passes by after day and thou art not seen.
If I call not thee in my prayers, if I keep not thee in my heart,
thy love for me still waits for my love.
33: GREED
When it was day they came into my house and said, `We shall
only take the smallest room here.'
They said, `We shall help you in the worship of your God and
humbly accept only our own share in his grace'; and then they
took their seat in a corner and they sat quiet and meek.
But in the darkness of night I find they break into my sacred
shrine, strong and turbulent, and snatch with unholy greed
the offerings from God's altar.
34: LITTLE OF ME
Let only that little be left of me whereby I may name thee my
all.
Let only that little be left of my will whereby I may feel thee on
every side, and come to thee in everything, and offer to thee
my love every moment.
Let only that little be left of me whereby I may never hide thee.
Let only that little of my fetters be left whereby I am bound
with thy will, and thy purpose is carried out in my life - and
that is the fetter of thy love.
35: MIND WITHOUT FEAR
Where the mind is without fear and the head is held high;
Where knowledge is free;
Where the world has not been broken up into fragments by
narrow domestic walls;
Where words come out from the depth of truth;
Where tireless striving stretches its arms towards perfection;
Where the clear stream of reason has not lost its way into the
dreary desert sand of dead habit;
Where the mind is led forward by thee into ever-widening
thought and action -
Into that heaven of freedom, my Father, let my country awake.
36: GIVE ME STRENGTH
This is my prayer to thee, my lord - strike, strike at the root of
penury in my heart.
Give me the strength lightly to bear my joys and sorrows.
Give me the strength to make my love fruitful in service.
Give me the strength never to disown the poor or bend my
knees before insolent might.
Give me the strength to raise my mind high above daily trifles.
And give me the strength to surrender my strength to thy will
with love.
37: INFINITE VOYAGE
I thought that my voyage had come to its end at the last limit
of my power, - that the path before me was closed, that
provisions were exhausted and the time come to take shelter in
a silent obscurity.
But I find that thy will knows no end in me. And when old
words die out on the tongue, new melodies break forth from
the heart; and where the old tracks are lost, new country is
revealed with its wonders.
38: ONLY THEE I WANT
That I want thee, only thee - let my heart repeat without end.
All desires that distract me, day and night, are false and empty
to the core.
As the night keeps hidden in its gloom the petition for light,
even thus in the depth of my unconsciousness rings the cry - `I
want thee, only thee'.
As the storm still seeks its end in peace when it strikes against
peace with all its might, even thus my rebellion strikes against
thy love and still its cry is - `I want thee, only thee'.
39: SET ME FREE
When the heart is hard and parched up, come upon me with a
shower of mercy.
When grace is lost from life, come with a burst of song.
When tumultuous work raises its din on all sides shutting me
out from beyond, come to me, my lord of silence, with thy
peace and rest.
When my beggarly heart sits crouched, shut up in a corner,
break open the door, my king, and come with the ceremony of
a king.
When desire blinds the mind with delusion and dust, O thou
holy one, thou wakeful, come with thy light and thy thunder.
40: STORMS
The rain has held back for days and days, my God, in my arid
heart. The horizon is fiercely naked - not the thinnest cover of a
soft cloud, not the vaguest hint of a distant cool shower.
Send thy angry storm, dark with death, if it is thy wish, and
with lashes of lightning startle the sky from end to end.
But call back, my lord, call back this pervading silent heat, still
and keen and cruel, burning the heart with dire despair.
Let the cloud of grace bend low from above like the tearful look
of the mother on the day of the father's wrath.
41: THE COMING
Where dost thou stand behind them all, my lover, hiding
thyself in the shadows? They push thee and pass thee by on the
dusty road, taking thee for naught. I wait here weary hours
spreading my offerings for thee, while passers-by come and
take my flowers, one by one, and my basket is nearly empty.
The morning time is past, and the noon. In the shade of
evening my eyes are drowsy with sleep. Men going home
glance at me and smile and fill me with shame. I sit like a
beggar maid, drawing my skirt over my face, and when they
ask me, what it is I want, I drop my eyes and answer them not.
Oh, how, indeed, could I tell them that for thee I wait, and that
thou hast promised to come. How could I utter for shame that I
keep for my dowry this poverty. Ah, I hug this pride in the
secret of my heart.
I sit on the grass and gaze upon the sky and dream of the
sudden splendour of thy coming - all the lights ablaze, golden
pennons flying over thy car, and they at the roadside standing
agape, when they see thee come down from thy seat to raise
me from the dust, and set at thy side this ragged beggar girl atremble
with shame and pride, like a creeper in a summer
breeze.
But time glides on and still no sound of the wheels of thy
chariot. Many a procession passes by with noise and shouts
and glamour of glory. Is it only thou who wouldst stand in the
shadow silent and behind them all? And only I who would wait
and weep and wear out my heart in vain longing?
42: SAIL AWAY
Early in the day it was whispered that we should sail in a boat,
only thou and I, and never a soul in the world would know of
this our pilgrimage to no country and to no end.
In that shoreless ocean, at thy silently listening smile my
songs would swell in melodies, free as waves, free from all
bondage of words.
Is the time not come yet? Are there works still to do? Lo, the
evening has come down upon the shore and in the fading light
the seabirds come flying to their nests.
Who knows when the chains will be off, and the boat, like the
last glimmer of sunset, vanish into the night?
43: SIGNET OF ETERNITY
The day was when I did not keep myself in readiness for thee;
and entering my heart unbidden even as one of the common
crowd, unknown to me, my king, thou didst press the signet of
eternity upon many a fleeting moment of my life.
And today when by chance I light upon them and see thy
signature, I find they have lain scattered in the dust mixed
with the memory of joys and sorrows of my trivial days
forgotten.
Thou didst not turn in contempt from my childish play among
dust, and the steps that I heard in my playroom are the same
that are echoing from star to star.
44: WHERE SHADOW CHASES LIGHT
This is my delight, thus to wait and watch at the wayside
where shadow chases light and the rain comes in the wake of
the summer.
Messengers, with tidings from unknown skies, greet me and
speed along the road. My heart is glad within, and the breath
of the passing breeze is sweet.
From dawn till dusk I sit here before my door, and I know that
of a sudden the happy moment will arrive when I shall see.
In the meanwhile I smile and I sing all alone. In the meanwhile
the air is filling with the perfume of promise.
45: SILENT STEPS
Have you not heard his silent steps? He comes, comes, ever
comes.
Every moment and every age, every day and every night he
comes, comes, ever comes.
Many a song have I sung in many a mood of mind, but all their
notes have always proclaimed, `He comes, comes, ever comes.'
In the fragrant days of sunny April through the forest path he
comes, comes, ever comes.
In the rainy gloom of July nights on the thundering chariot of
clouds he comes, comes, ever comes.
In sorrow after sorrow it is his steps that press upon my heart,
and it is the golden touch of his feet that makes my joy to
shine.
46: DISTANT TIME
I know not from what distant time thou art ever coming nearer
to meet me. Thy sun and stars can never keep thee hidden from
me for aye.
In many a morning and eve thy footsteps have been heard and
thy messenger has come within my heart and called me in
secret.
I know not only why today my life is all astir, and a feeling of
tremulous joy is passing through my heart.
It is as if the time were come to wind up my work, and I feel in
the air a faint smell of thy sweet presence.
47: PRECIOUS SLEEP
The night is nearly spent waiting for him in vain. I fear lest in
the morning he suddenly come to my door when I have fallen
asleep wearied out. Oh friends, leave the way open to him -
forbid him not.
If the sounds of his steps does not wake me, do not try to rouse
me, I pray. I wish not to be called from my sleep by the
clamorous choir of birds, by the riot of wind at the festival of
morning light. Let me sleep undisturbed even if my lord comes
of a sudden to my door.
Ah, my sleep, precious sleep, which only waits for his touch to
vanish. Ah, my closed eyes that would open their lids only to
the light of his smile when he stands before me like a dream
emerging from darkness of sleep.
Let him appear before my sight as the first of all lights and all
forms. The first thrill of joy to my awakened soul let it come
from his glance. And let my return to myself be immediate
return to him.
48: THE JOURNEY
The morning sea of silence broke into ripples of bird songs;
and the flowers were all merry by the roadside; and the wealth
of gold was scattered through the rift of the clouds while we
busily went on our way and paid no heed.
We sang no glad songs nor played; we went not to the village
for barter; we spoke not a word nor smiled; we lingered not on
the way. We quickened our pace more and more as the time
sped by.
The sun rose to the mid sky and doves cooed in the shade.
Withered leaves danced and whirled in the hot air of noon. The
shepherd boy drowsed and dreamed in the shadow of the
banyan tree, and I laid myself down by the water and
stretched my tired limbs on the grass.
My companions laughed at me in scorn; they held their heads
high and hurried on; they never looked back nor rested; they
vanished in the distant blue haze. They crossed many
meadows and hills, and passed through strange, far-away
countries. All honour to you, heroic host of the interminable
path! Mockery and reproach pricked me to rise, but found no
response in me. I gave myself up for lost in the depth of a glad
humiliation - in the shadow of a dim delight.
The repose of the sun-embroidered green gloom slowly spread
over my heart. I forgot for what I had travelled, and I
surrendered my mind without struggle to the maze of shadows
and songs.
At last, when I woke from my slumber and opened my eyes, I
saw thee standing by me, flooding my sleep with thy smile.
How I had feared that the path was long and wearisome, and
the struggle to reach thee was hard!
49: MY COTTAGE DOOR
You came down from your throne and stood at my cottage
door.
I was singing all alone in a corner, and the melody caught
your ear. You came down and stood at my cottage door.
Masters are many in your hall, and songs are sung there at all
hours. But the simple carol of this novice struck at your love.
One plaintive little strain mingled with the great music of the
world, and with a flower for a prize you came down and
stopped at my cottage door.
50: THE PARABLE OF GIVING
I had gone a-begging from door to door in the village path,
when thy golden chariot appeared in the distance like a
gorgeous dream and I wondered who was this King of all
kings!
My hopes rose high and methought my evil days were at an
end, and I stood waiting for alms to be given unasked and for
wealth scattered on all sides in the dust.
The chariot stopped where I stood. Thy glance fell on me and
thou camest down with a smile. I felt that the luck of my life
had come at last. Then of a sudden thou didst hold out thy
right hand and say `What hast thou to give to me?'
Ah, what a kingly jest was it to open thy palm to a beggar to
beg! I was confused and stood undecided, and then from my
wallet I slowly took out the least little grain of corn and gave it
to thee.
But how great my surprise when at the day's end I emptied my
bag on the floor to find a least little gram of gold among the
poor heap. I bitterly wept and wished that I had had the heart
to give thee my all.
51: THE COMING OF THE KING
The night darkened. Our day's works had been done. We
thought that the last guest had arrived for the night and the
doors in the village were all shut. Only some said the king was
to come. We laughed and said `No, it cannot be!'
It seemed there were knocks at the door and we said it was
nothing but the wind. We put out the lamps and lay down to
sleep. Only some said, `It is the messenger!' We laughed and
said `No, it must be the wind!'
There came a sound in the dead of the night. We sleepily
thought it was the distant thunder. The earth shook, the walls
rocked, and it troubled us in our sleep. Only some said it was
the sound of wheels. We said in a drowsy murmur, `No, it must
be the rumbling of clouds!'
The night was still dark when the drum sounded. The voice
came `Wake up! delay not!' We pressed our hands on our
hearts and shuddered with fear. Some said, `Lo, there is the
king's flag!' We stood up on our feet and cried `There is no time
for delay!'
The king has come - but where are lights, where are wreaths?
Where is the throne to seat him? Oh, shame! Oh utter shame!
Where is the hall, the decorations? Someone has said, `Vain is
this cry! Greet him with empty hands, lead him into thy rooms
all bare!'
Open the doors, let the conch-shells be sounded! in the depth of
the night has come the king of our dark, dreary house. The
thunder roars in the sky. The darkness shudders with
lightning. Bring out thy tattered piece of mat and spread it in
the courtyard. With the storm has come of a sudden our king
of the fearful night.
52: THE SWORD
I thought I should ask of thee - but I dared not - the rose wreath
thou hadst on thy neck. Thus I waited for the morning, when
thou didst depart, to find a few fragments on the bed. And like
a beggar I searched in the dawn only for a stray petal or two.
Ah me, what is it I find? What token left of thy love? It is no
flower, no spices, no vase of perfumed water. It is thy mighty
sword, flashing as a flame, heavy as a bolt of thunder. The
young light of morning comes through the window and spread
itself upon thy bed. The morning bird twitters and asks,
`Woman, what hast thou got?' No, it is no flower, nor spices,
nor vase of perfumed water - it is thy dreadful sword.
I sit and muse in wonder, what gift is this of thine. I can find no
place to hide it. I am ashamed to wear it, frail as I am, and it
hurts me when press it to my bosom. Yet shall I bear in my
heart this honour of the burden of pain, this gift of thine.
From now there shall be no fear left for me in this world, and
thou shalt be victorious in all my strife. Thou hast left death
for my companion and I shall crown him with my life. Thy
sword is with me to cut asunder my bonds, and there shall be
no fear left for me in the world.
From now I leave off all petty decorations. Lord of my heart,
no more shall there be for me waiting and weeping in corners,
no more coyness and sweetness of demeanour. Thou hast given
me thy sword for adornment. No more doll's decorations for
me!
53: VISHNU
Beautiful is thy wristlet, decked with stars and cunningly
wrought in myriad-coloured jewels. But more beautiful to me
thy sword with its curve of lightning like the outspread wings
of the divine bird of Vishnu, perfectly poised in the angry red
light of the sunset.
It quivers like the one last response of life in ecstasy of pain at
the final stroke of death; it shines like the pure flame of being
burning up earthly sense with one fierce flash.
Beautiful is thy wristlet, decked with starry gems; but thy
sword, O lord of thunder, is wrought with uttermost beauty,
terrible to behold or think of.
54: WATER
I asked nothing from thee; I uttered not my name to thine ear.
When thou took'st thy leave I stood silent. I was alone by the
well where the shadow of the tree fell aslant, and the women
had gone home with their brown earthen pitchers full to the
brim. They called me and shouted, `Come with us, the morning
is wearing on to noon.' But I languidly lingered awhile lost in
the midst of vague musings.
I heard not thy steps as thou camest. Thine eyes were sad
when they fell on me; thy voice was tired as thou spokest low -
`Ah, I am a thirsty traveller.' I started up from my day-dreams
and poured water from my jar on thy joined palms. The leaves
rustled overhead; the cuckoo sang from the unseen dark, and
perfume of babla flowers came from the bend of the road.
I stood speechless with shame when my name thou didst ask.
Indeed, what had I done for thee to keep me in remembrance?
But the memory that I could give water to thee to allay thy
thirst will cling to my heart and enfold it in sweetness. The
morning hour is late, the bird sings in weary notes, neem
leaves rustle overhead and I sit and think and think.
55: WAKE, OH AWAKEN!
Languor is upon your heart and the slumber is still on your
eyes.
Has not the word come to you that the flower is reigning in
splendour among thorns? Wake, oh awaken! let not the time
pass in vain!
At the end of the stony path, in the country of virgin solitude,
my friend is sitting all alone. Deceive him not. Wake, oh
awaken!
What if the sky pants and trembles with the heat of the midday
sun - what if the burning sand spreads its mantle of thirst -
Is there no joy in the deep of your heart? At every footfall of
yours, will not the harp of the road break out in sweet music of
pain?
56: MY PARTNER THE LORD
Thus it is that thy joy in me is so full. Thus it is that thou hast
come down to me. O thou lord of all heavens, where would be
thy love if I were not?
Thou hast taken me as thy partner of all this wealth. In my
heart is the endless play of thy delight. In my life thy will is
ever taking shape.
And for this, thou who art the King of kings hast decked thyself
in beauty to captivate my heart. And for this thy love loses
itself in the love of thy lover, and there art thou seen in the
perfect union of two.
57: LIGHT
Light, my light, the world-filling light, the eye-kissing light,
heart-sweetening light!
Ah, the light dances, my darling, at the centre of my life; the
light strikes, my darling, the chords of my love; the sky opens,
the wind runs wild, laughter passes over the earth.
The butterflies spread their sails on the sea of light. Lilies and
jasmines surge up on the crest of the waves of light.
The light is shattered into gold on every cloud, my darling, and
it scatters gems in profusion.
Mirth spreads from leaf to leaf, my darling, and gladness
without measure. The heaven's river has drowned its banks
and the flood of joy is abroad.
58: JOY
Let all the strains of joy mingle in my last song - the joy that
makes the earth flow over in the riotous excess of the grass, the
joy that sets the twin brothers, life and death, dancing over the
wide world, the joy that sweeps in with the tempest, shaking
and waking all life with laughter, the joy that sits still with its
tears on the open red lotus of pain, and the joy that throws
everything it has upon the dust, and knows not a word.
59: PASSING BREEZE
Yes, I know, this is nothing but thy love, O beloved of my heart
- this golden light that dances upon the leaves, these idle
clouds sailing across the sky, this passing breeze leaving its
coolness upon my forehead.
The morning light has flooded my eyes - this is thy message to
my heart. Thy face is bent from above, thy eyes look down on
my eyes, and my heart has touched thy feet.
60: SEASHORE
On the seashore of endless worlds children meet. The infinite
sky is motionless overhead and the restless water is
boisterous. On the seashore of endless worlds the children
meet with shouts and dances.
They build their houses with sand and they play with empty
shells. With withered leaves they weave their boats and
smilingly float them on the vast deep. Children have their play
on the seashore of worlds.
They know not how to swim, they know not how to cast nets.
Pearl fishers dive for pearls, merchants sail in their ships,
while children gather pebbles and scatter them again. they
seek not for hidden treasures, they know not how to cast nets.
The sea surges up with laughter and pale gleams the smile of
the sea beach. Death-dealing waves sing meaningless ballads
to the children, even like a mother while rocking her baby's
cradle. The sea plays with children, and pale gleams the smile
of the sea beach.
On the seashore of endless worlds children meet. Tempest
roams in the pathless sky, ships get wrecked in the trackless
water, death is abroad and children play. On the seashore of
endless worlds is the great meeting of children.
61: A BABY SLEEPS
The sleep that flits on baby's eyes - does anybody know from
where it comes? Yes, there is a rumour that it has its dwelling
where, in the fairy village among shadows of the forest dimly
lit with glow-worms, there hang two timid buds of
enchantment. From there it comes to kiss baby's eyes.
The smile that flickers on baby's lips when he sleeps - does
anybody know where it was born? Yes, there is a rumour that
a young pale beam of a crescent moon touched the edge of a
vanishing autumn cloud, and there the smile was first born in
the dream of a dew-washed morning - the smile that flickers on
baby's lips when he sleeps.
The sweet, soft freshness that blooms on baby's limbs - does
anybody know where it was hidden so long? Yes, when the
mother was a young girl it lay pervading her heart in tender
and silent mystery of love - the sweet, soft freshness that has
bloomed on baby's limbs.
62: I GIVE TO YOU
When I bring to you coloured toys, my child, I understand why
there is such a play of colours on clouds, on water, and why
flowers are painted in tints - when I give coloured toys to you,
my child.
When I sing to make you dance I truly know why there is
music in leaves, and why waves send their chorus of voices to
the heart of the listening earth - when I sing to make you
dance.
When I bring sweet things to your greedy hands I know why
there is honey in the cup of the flowers and why fruits are
secretly filled with sweet juice - when I bring sweet things to
your greedy hands.
When I kiss your face to make you smile, my darling, I surely
understand what pleasure streams from the sky in morning
light, and what delight that is which the summer breeze brings
to my body - when I kiss you to make you smile.
63: OLD AND NEW
Thou hast made me known to friends whom I knew not. Thou
hast given me seats in homes not my own. Thou hast brought
the distant near and made a brother of the stranger.
I am uneasy at heart when I have to leave my accustomed
shelter; I forget that there abides the old in the new, and that
there also thou abidest.
Through birth and death, in this world or in others, wherever
thou leadest me it is thou, the same, the one companion of my
endless life who ever linkest my heart with bonds of joy to the
unfamiliar.
When one knows thee, then alien there is none, then no door is
shut. Oh, grant me my prayer that I may never lose the bliss of
the touch of the one in the play of many.
64: THE MAIDEN'S LAMP
On the slope of the desolate river among tall grasses I asked
her, `Maiden, where do you go shading your lamp with your
mantle? My house is all dark and lonesome - lend me your
light!' she raised her dark eyes for a moment and looked at my
face through the dusk. `I have come to the river,' she said, `to
float my lamp on the stream when the daylight wanes in the
west.' I stood alone among tall grasses and watched the timid
flame of her lamp uselessly drifting in the tide.
In the silence of gathering night I asked her, `Maiden, your
lights are all lit - then where do you go with your lamp? My
house is all dark and lonesome - lend me your light.' She raised
her dark eyes on my face and stood for a moment doubtful. `I
have come,' she said at last, `to dedicate my lamp to the sky.' I
stood and watched her light uselessly burning in the void.
In the moonless gloom of midnight I ask her, `Maiden, what is
your quest, holding the lamp near your heart? My house is all
dark and lonesome - lend me your light.' She stopped for a
minute and thought and gazed at my face in the dark. `I have
brought my light,' she said, `to join the carnival of lamps.' I
stood and watched her little lamp uselessly lost among lights.
65: THE CUP OF LIFE
What divine drink wouldst thou have, my God, from this
overflowing cup of my life?
My poet, is it thy delight to see thy creation through my eyes
and to stand at the portals of my ears silently to listen to thine
own eternal harmony?
Thy world is weaving words in my mind and thy joy is adding
music to them. Thou givest thyself to me in love and then
feelest thine own entire sweetness in me.
66: THE WOMAN IN MY SOUL
She who ever had remained in the depth of my being, in the
twilight of gleams and of glimpses; she who never opened her
veils in the morning light, will be my last gift to thee, my God,
folded in my final song.
Words have wooed yet failed to win her; persuasion has
stretched to her its eager arms in vain.
I have roamed from country to country keeping her in the core
of my heart, and around her have risen and fallen the growth
and decay of my life.
Over my thoughts and actions, my slumbers and dreams, she
reigned yet dwelled alone and apart.
Many a man knocked at my door and asked for her and turned
away in despair.
There was none in the world who ever saw her face to face, and
she remained in her loneliness waiting for thy recognition.
67: NEVER A WORD
Thou art the sky and thou art the nest as well.
O thou beautiful, there in the nest is thy love that encloses the
soul with colours and sounds and odours.
There comes the morning with the golden basket in her right
hand bearing the wreath of beauty, silently to crown the earth.
And there comes the evening over the lonely meadows deserted
by herds, through trackless paths, carrying cool draughts of
peace in her golden pitcher from the western ocean of rest.
But there, where spreads the infinite sky for the soul to take
her flight in, reigns the stainless white radiance. There is no
day nor night, nor form nor colour, and never, never a word.
68: THE SUNBEAM
Thy sunbeam comes upon this earth of mine with arms
outstretched and stands at my door the livelong day to carry
back to thy feet clouds made of my tears and sighs and songs.
With fond delight thou wrappest about thy starry breast that
mantle of misty cloud, turning it into numberless shapes and
folds and colouring it with hues everchanging.
It is so light and so fleeting, tender and tearful and dark, that
is why thou lovest it, O thou spotless and serene. And that is
why it may cover thy awful white light with its pathetic
shadows.
69: STREAM OF LIFE
The same stream of life that runs through my veins night and
day runs through the world and dances in rhythmic measures.
It is the same life that shoots in joy through the dust of the
earth in numberless blades of grass and breaks into
tumultuous waves of leaves and flowers.
It is the same life that is rocked in the ocean-cradle of birth and
of death, in ebb and in flow.
I feel my limbs are made glorious by the touch of this world of
life. And my pride is from the life-throb of ages dancing in my
blood this moment.
70: PROGRESSION
Is it beyond thee to be glad with the gladness of this rhythm?
To be tossed and lost and broken in the whirl of this fearful
joy?
All things rush on, they stop not, they look not behind, no
power can hold them back, they rush on.
Keeping steps with that restless, rapid music, seasons come
dancing and pass away - colours, tunes, and perfumes pour in
endless cascades in the abounding joy that scatters and gives
up and dies every moment.
71: MAYA
That I should make much of myself and turn it on all sides,
thus casting coloured shadows on thy radiance - such is thy
maya.
Thou settest a barrier in thine own being and then callest thy
severed self in myriad notes. This thy self-separation has taken
body in me.
The poignant song is echoed through all the sky in manycoloured
tears and smiles, alarms and hopes; waves rise up
and sink again, dreams break and form. In me is thy own
defeat of self.
This screen that thou hast raised is painted with innumerable
figures with the brush of the night and the day. Behind it thy
seat is woven in wondrous mysteries of curves, casting away
all barren lines of straightness.
The great pageant of thee and me has overspread the sky. With
the tune of thee and me all the air is vibrant, and all ages pass
with the hiding and seeking of thee and me.
72: THE INNERMOST ONE
He it is, the innermost one, who awakens my being with his
deep hidden touches.
He it is who puts his enchantment upon these eyes and joyfully
plays on the chords of my heart in varied cadence of pleasure
and pain.
He it is who weaves the web of this maya in evanescent hues of
gold and silver, blue and green, and lets peep out through the
folds his feet, at whose touch I forget myself.
Days come and ages pass, and it is ever he who moves my
heart in many a name, in many a guise, in many a rapture of
joy and of sorrow.
73: SENSES
Deliverance is not for me in renunciation. I feel the embrace of
freedom in a thousand bonds of delight.
Thou ever pourest for me the fresh draught of thy wine of
various colours and fragrance, filling this earthen vessel to the
brim.
My world will light its hundred different lamps with thy flame
and place them before the altar of thy temple.
No, I will never shut the doors of my senses. The delights of
sight and hearing and touch will bear thy delight.
Yes, all my illusions will burn into illumination of joy, and all
my desires ripen into fruits of love.
74: EVENTIDE
The day is no more, the shadow is upon the earth. It is time
that I go to the stream to fill my pitcher.
The evening air is eager with the sad music of the water. Ah, it
calls me out into the dusk. In the lonely lane there is no passerby,
the wind is up, the ripples are rampant in the river.
I know not if I shall come back home. I know not whom I shall
chance to meet. There at the fording in the little boat the
unknown man plays upon his lute.
75: MEANINGS
Thy gifts to us mortals fulfil all our needs and yet run back to
thee undiminished.
The river has its everyday work to do and hastens through
fields and hamlets; yet its incessant stream winds towards the
washing of thy feet.
The flower sweetens the air with its perfume; yet its last
service is to offer itself to thee.
Thy worship does not impoverish the world.
From the words of the poet men take what meanings please
them; yet their last meaning points to thee.
76: FACE TO FACE
Day after day, O lord of my life, shall I stand before thee face
to face. With folded hands, O lord of all worlds, shall I stand
before thee face to face.
Under thy great sky in solitude and silence, with humble heart
shall I stand before thee face to face.
In this laborious world of thine, tumultuous with toil and with
struggle, among hurrying crowds shall I stand before thee face
to face.
And when my work shall be done in this world, O King of
kings, alone and speechless shall I stand before thee face to
face.
77: BROTHER OF MY BROTHERS
I know thee as my God and stand apart - I do not know thee as
my own and come closer. I know thee as my father and bow
before thy feet - I do not grasp thy hand as my friend's.
I stand not where thou comest down and ownest thyself as
mine, there to clasp thee to my heart and take thee as my
comrade.
Thou art the Brother amongst my brothers, but I heed them
not, I divide not my earnings with them, thus sharing my all
with thee.
In pleasure and in pain I stand not by the side of men, and thus
stand by thee. I shrink to give up my life, and thus do not
plunge into the great waters of life.
78: THE LOST STAR
When the creation was new and all the stars shone in their
first splendour, the gods held their assembly in the sky and
sang `Oh, the picture of perfection! the joy unalloyed!'
But one cried of a sudden - `It seems that somewhere there is a
break in the chain of light and one of the stars has been lost.'
The golden string of their harp snapped, their song stopped,
and they cried in dismay - `Yes, that lost star was the best, she
was the glory of all heavens!'
From that day the search is unceasing for her, and the cry goes
on from one to the other that in her the world has lost its one
joy!
Only in the deepest silence of night the stars smile and whisper
among themselves - `Vain is this seeking! unbroken perfection
is over all!'
79: LET ME NOT FORGET
If it is not my portion to meet thee in this life then let me ever
feel that I have missed thy sight - let me not forget for a
moment, let me carry the pangs of this sorrow in my dreams
and in my wakeful hours.
As my days pass in the crowded market of this world and my
hands grow full with the daily profits, let me ever feel that I
have gained nothing - let me not forget for a moment, let me
carry the pangs of this sorrow in my dreams and in my
wakeful hours.
When I sit by the roadside, tired and panting, when I spread
my bed low in the dust, let me ever feel that the long journey is
still before me - let me not forget a moment, let me carry the
pangs of this sorrow in my dreams and in my wakeful hours.
When my rooms have been decked out and the flutes sound
and the laughter there is loud, let me ever feel that I have not
invited thee to my house - let me not forget for a moment, let
me carry the pangs of this sorrow in my dreams and in my
wakeful hours.
80: ROAMING CLOUD
I am like a remnant of a cloud of autumn uselessly roaming in
the sky, O my sun ever-glorious! Thy touch has not yet melted
my vapour, making me one with thy light, and thus I count
months and years separated from thee.
If this be thy wish and if this be thy play, then take this fleeting
emptiness of mine, paint it with colours, gild it with gold, float
it on the wanton wind and spread it in varied wonders.
And again when it shall be thy wish to end this play at night, I
shall melt and vanish away in the dark, or it may be in a smile
of the white morning, in a coolness of purity transparent.
81: LOST TIME
On many an idle day have I grieved over lost time. But it is
never lost, my lord. Thou hast taken every moment of my life
in thine own hands.
Hidden in the heart of things thou art nourishing seeds into
sprouts, buds into blossoms, and ripening flowers into
fruitfulness.
I was tired and sleeping on my idle bed and imagined all work
had ceased. In the morning I woke up and found my garden
full with wonders of flowers.
82: ENDLESS TIME
Time is endless in thy hands, my lord. There is none to count
thy minutes.
Days and nights pass and ages bloom and fade like flowers.
Thou knowest how to wait.
Thy centuries follow each other perfecting a small wild flower.
We have no time to lose, and having no time we must scramble
for a chances. We are too poor to be late.
And thus it is that time goes by while I give it to every
querulous man who claims it, and thine altar is empty of all
offerings to the last.
At the end of the day I hasten in fear lest thy gate to be shut;
but I find that yet there is time.
83: TEARS OF PEARLS
Mother, I shall weave a chain of pearls for thy neck with my
tears of sorrow.
The stars have wrought their anklets of light to deck thy feet,
but mine will hang upon thy breast.
Wealth and fame come from thee and it is for thee to give or to
withhold them. But this my sorrow is absolutely mine own,
and when I bring it to thee as my offering thou rewardest me
with thy grace.
84: THE POET'S HEART
It is the pang of separation that spreads throughout the world
and gives birth to shapes innumerable in the infinite sky.
It is this sorrow of separation that gazes in silence all nights
from star to star and becomes lyric among rustling leaves in
rainy darkness of July.
It is this overspreading pain that deepens into loves and
desires, into sufferings and joy in human homes; and this it is
that ever melts and flows in songs through my poet's heart.
85: HELPLESS WARRIORS
When the warriors came out first from their master's hall,
where had they hid their power? Where were their armour and
their arms?
They looked poor and helpless, and the arrows were showered
upon them on the day they came out from their master's hall.
When the warriors marched back again to their master's hall
where did they hide their power?
They had dropped the sword and dropped the bow and the
arrow; peace was on their foreheads, and they had left the
fruits of their life behind them on the day they marched back
again to their master's hall.
86: DEATH
Death, thy servant, is at my door. He has crossed the unknown
sea and brought thy call to my home.
The night is dark and my heart is fearful - yet I will take up the
lamp, open my gates and bow to him my welcome. It is thy
messenger who stands at my door.
I will worship him placing at his feet the treasure of my heart.
He will go back with his errand done, leaving a dark shadow
on my morning; and in my desolate home only my forlorn self
will remain as my last offering to thee.
87: THE BRINK OF ETERNITY
In desperate hope I go and search for her in all the corners of
my room; I find her not.
My house is small and what once has gone from it can never be
regained.
But infinite is thy mansion, my lord, and seeking her I have to
come to thy door.
I stand under the golden canopy of thine evening sky and I lift
my eager eyes to thy face.
I have come to the brink of eternity from which nothing can
vanish - no hope, no happiness, no vision of a face seen
through tears.
Oh, dip my emptied life into that ocean, plunge it into the
deepest fullness. Let me for once feel that lost sweet touch in
the allness of the universe.
88: DEITY OF THE RUINED TEMPLE
Deity of the ruined temple! The broken strings of Vina sing no
more your praise. The bells in the evening proclaim not your
time of worship. The air is still and silent about you.
In your desolate dwelling comes the vagrant spring breeze. It
brings the tidings of flowers - the flowers that for your
worship are offered no more.
Your worshipper of old wanders ever longing for favour still
refused. In the eventide, when fires and shadows mingle with
the gloom of dust, he wearily comes back to the ruined temple
with hunger in his heart.
Many a festival day comes to you in silence, deity of the ruined
temple. Many a night of worship goes away with lamp unlit.
Many new images are built by masters of cunning art and
carried to the holy stream of oblivion when their time is come.
Only the deity of the ruined temple remains unworshipped in
deathless neglect.
89: MY WHISPERING HEART
No more noisy, loud words from me - such is my master's will.
Henceforth I deal in whispers. The speech of my heart will be
carried on in murmurings of a song.
Men hasten to the King's market. All the buyers and sellers are
there. But I have my untimely leave in the middle of the day, in
the thick of work.
Let then the flowers come out in my garden, though it is not
their time; and let the midday bees strike up their lazy hum.
Full many an hour have I spent in the strife of the good and the
evil, but now it is the pleasure of my playmate of the empty
days to draw my heart on to him; and I know not why is this
sudden call to what useless inconsequence!
90: OFFERINGS
On the day when death will knock at thy door what wilt thou
offer to him?
Oh, I will set before my guest the full vessel of my life - I will
never let him go with empty hands.
All the sweet vintage of all my autumn days and summer
nights, all the earnings and gleanings of my busy life will I
place before him at the close of my days when death will knock
at my door.
91: WAITING FOR DEATH
O thou the last fulfilment of life, Death, my death, come and
whisper to me!
Day after day I have kept watch for thee; for thee have I borne
the joys and pangs of life.
All that I am, that I have, that I hope and all my love have ever
flowed towards thee in depth of secrecy. One final glance from
thine eyes and my life will be ever thine own.
The flowers have been woven and the garland is ready for the
bridegroom. After the wedding the bride shall leave her home
and meet her lord alone in the solitude of night.
92: THE CURTAIN CLOSES
I know that the day will come when my sight of this earth shall
be lost, and life will take its leave in silence, drawing the last
curtain over my eyes.
Yet stars will watch at night, and morning rise as before, and
hours heave like sea waves casting up pleasures and pains.
When I think of this end of my moments, the barrier of the
moments breaks and I see by the light of death thy world with
its careless treasures. Rare is its lowliest seat, rare is its
meanest of lives.
Things that I longed for in vain and things that I got - let them
pass. Let me but truly possess the things that I ever spurned
and overlooked.
93: FAREWELL
I have got my leave. Bid me farewell, my brothers! I bow to
you all and take my departure.
Here I give back the keys of my door - and I give up all claims
to my house. I only ask for last kind words from you.
We were neighbours for long, but I received more than I could
give. Now the day has dawned and the lamp that lit my dark
corner is out. A summons has come and I am ready for my
journey.
94: THE DEPARTURE
At this time of my parting, wish me good luck, my friends! The
sky is flushed with the dawn and my path lies beautiful.
Ask not what I have with me to take there. I start on my
journey with empty hands and expectant heart.
I shall put on my wedding garland. Mine is not the red-brown
dress of the traveller, and though there are dangers on the way
I have no fear in mind.
The evening star will come out when my voyage is done and
the plaintive notes of the twilight melodies be struck up from
the King's gateway.
95: THE THRESHOLD OF LIFE
I was not aware of the moment when I first crossed the
threshold of this life.
What was the power that made me open out into this vast
mystery like a bud in the forest at midnight!
When in the morning I looked upon the light I felt in a moment
that I was no stranger in this world, that the inscrutable
without name and form had taken me in its arms in the form of
my own mother.
Even so, in death the same unknown will appear as ever
known to me. And because I love this life, I know I shall love
death as well.
The child cries out when from the right breast the mother takes
it away, in the very next moment to find in the left one its
consolation.
96: PARTING WORDS
When I go from hence let this be my parting word, that what I
have seen is unsurpassable.
I have tasted of the hidden honey of this lotus that expands on
the ocean of light, and thus am I blessed - let this be my parting
word.
In this playhouse of infinite forms I have had my play and here
have I caught sight of him that is formless.
My whole body and my limbs have thrilled with his touch who
is beyond touch; and if the end comes here, let it come - let this
be my parting word.
97: SILENT STARS
When my play was with thee I never questioned who thou
wert. I knew nor shyness nor fear, my life was boisterous.
In the early morning thou wouldst call me from my sleep like
my own comrade and lead me running from glade to glade.
On those days I never cared to know the meaning of songs thou
sangest to me. Only my voice took up the tunes, and my heart
danced in their cadence.
Now, when the playtime is over, what is this sudden sight that
is come upon me? The world with eyes bent upon thy feet
stands in awe with all its silent stars.
98: ESCAPE
I will deck thee with trophies, garlands of my defeat. It is never
in my power to escape unconquered.
I surely know my pride will go to the wall, my life will burst its
bonds in exceeding pain, and my empty heart will sob out in
music like a hollow reed, and the stone will melt in tears.
I surely know the hundred petals of a lotus will not remain
closed for ever and the secret recess of its honey will be bared.
From the blue sky an eye shall gaze upon me and summon me
in silence. Nothing will be left for me, nothing whatever, and
utter death shall I receive at thy feet.
99: STILL HEART
When I give up the helm I know that the time has come for thee
to take it. What there is to do will be instantly done. Vain is
this struggle.
Then take away your hands and silently put up with your
defeat, my heart, and think it your good fortune to sit perfectly
still where you are placed.
These my lamps are blown out at every little puff of wind, and
trying to light them I forget all else again and again.
But I shall be wise this time and wait in the dark, spreading
my mat on the floor; and whenever it is thy pleasure, my lord,
come silently and take thy seat here.
100: OCEAN OF FORMS
I dive down into the depth of the ocean of forms, hoping to gain
the perfect pearl of the formless.
No more sailing from harbour to harbour with this my
weather-beaten boat. The days are long passed when my sport
was to be tossed on waves.
And now I am eager to die into the deathless.
Into the audience hall by the fathomless abyss where swells up
the music of toneless strings I shall take this harp of my life.
I shall tune it to the notes of forever, and when it has sobbed
out its last utterance, lay down my silent harp at the feet of the
silent.
101: REMEMBERANCES
Ever in my life have I sought thee with my songs. It was they
who led me from door to door, and with them have I felt about
me, searching and touching my world.
It was my songs that taught me all the lessons I ever learnt;
they showed me secret paths, they brought before my sight
many a star on the horizon of my heart.
They guided me all the day long to the mysteries of the country
of pleasure and pain, and, at last, to what palace gate have the
brought me in the evening at the end of my journey?
102: QUESTIONS UNANSWERED
I boasted among men that I had known you. They see your
pictures in all works of mine. They come and ask me, `Who is
he?' I know not how to answer them. I say, `Indeed, I cannot
tell.' They blame me and they go away in scorn. And you sit
there smiling.
I put my tales of you into lasting songs. The secret gushes out
from my heart. They come and ask me, `Tell me all your
meanings.' I know not how to answer them. I say, `Ah, who
knows what they mean!' They smile and go away in utter
scorn. And you sit there smiling.
103: SALUTATION
In one salutation to thee, my God, let all my senses spread out
and touch this world at thy feet.
Like a rain-cloud of July hung low with its burden of unshed
showers let all my mind bend down at thy door in one
salutation to thee.
Let all my songs gather together their diverse strains into a
single current and flow to a sea of silence in one salutation to
thee.
Like a flock of homesick cranes flying night and day back to
their mountain nests let all my life take its voyage to its eternal
home in one salutation to thee.
WHO AM I ?
CHAPTER – I
Throughout life man remains confused because of the multiplicity of his
numerous personalities. His perception of his own personality is always in a
state of flux .It keeps on changing with environment, events and interactions
with people, places and things. A verse in Chanakya Neeti (14-18) exhorts man
to keep on questioning himself about his true identity. How does he identify
himself from time to time? As a friend or an enemy of someone (I am
friend/enemy of … ); as powerful or weak in relation to others (I command…/
I am subdued by…. ); as a resident of some place or country ( I belong to/am
citizen of. ...); as rich or poor because of plenty or lack of money and
possessions (I am rich/poor on account of …); etc. The subject "I" in each case
appears to refer to a different person. In other words, the ‘I’ with which the
person identifies himself refers to his body. Ultimately the truth dawns that the
real-self, real-"I", the unchanging self, is not related to the material world; that,
in fact, the real “I” is none other than an emanation - a local manifestation - of
the omnipresent, omniscient, omnipotent, Supreme Being – the Unified Field of
Existence - and therefore is endowed with all its attributes in potential. The
perceived limitations are because of our false identification with the transient
ego-self, which separates us from the Whole.
There is only one primary reason behind all our problems and sufferings.
Through the magic curtain of Maya (ignorance) we have forgotten our at-one-
ment with the ultimate Supreme Source. The moment we awaken to our
immortal identity as sparks (souls) of the Supreme Light (Universal
Transcendent Spirit) we are freed from the shackles of fear – death, decay and
suffering. With this realization, the entire perspective of ‘I’ undergoes a
metamorphosis. The seeker then reflects: When I am part of that Eternal Being,
how can "I" -the Eternal Self take birth or die? Not being "life" in a body why
should I feel the necessity of food and water for my existence at a particular
place? I am also not the mind-stuff, which weaves personal and material
relationships making me unhappy on loss of what I am attached to and happy
when I get what I like. Not being the egocentric "doer", the question of bondage
to material world or deliverance from it does not arise.
In other words, the real "I" is beyond birth and death, does not feel hungry or 7
thirsty, is free from misery and sense of pelf and possession and is simply a
witness to all activities of the mind-body-ego-knot. All acquisition of
knowledge or information in this world is subject to our personal experience.
Therefore it is always subjective and relative to our physical body, till we
become aware of our true identity. Then and only then we get clear vision
about our roles as embodied spiritual seekers. Therefore, awakened awareness
of Self or Self-Realization is the supreme aim of human life.
When you ask someone about himself, he identifies himself as a professional, a
holder of some status, as follower of some faith, etc. On further inquiry he
gives more details such as his place of residence, citizenship, lineage or
occupation. Such identifications, however, are not casual replies. The
individual firmly believes in these identities as his real self. Man is so obsessed
with his body, that he considers the body and the real self as one and the same.
As a matter of fact, heritage, race, business, profession or status are related
exclusively to the physical body of man. Body is only a garment or an
instrument of the real self, but illusion and ignorance make him identify
entirely with the body. Consequently he ignorantly considers the well-being of
the transient body as the well-being of the Eternal Self. Because of this illusion
life becomes a perpetual flux of turbulence, anxieties and painful experiences.
SOUL IN THE BODY
It is true that a being independent of the body lives through a body. At the
moment of death, when life departs from the body, there is no change in the
apparent physiology of the body. Nevertheless, the dead body immediately
starts to decay and to putrefy emitting foul smell. Devoid of life (life in its
essence is an integral part of the soul till it attains salvation), the body acquires
an abhorable state. It proves that although the being enlivens the body, it has
an existence of its own, independent of the body. In parlance of spirituality,
this separate entity is called ATMA (Soul). This Soul is our true identity. Your
right answer to the question "Who am I?" is "I am That Atma”. 8
THE REAL YOU IS NOT THE BODY
Everyone intuitively knows that soul and body in a living being are two
separate entities and even in our speech we say: “My body” – signifying that ‘I
am the possessor of the body and not the body itself’. Hardly anyone will
doubt the separate existence of the soul. Whereas even a common man accepts
this concept of differentiation in principle, his behavior reflects otherwise. Man
behaves in such a manner as though he is inseparable from his body and the
pains and pleasures of the body are his own (of the real self). A close
observation of an individual's thoughts, speech and actions would show that
all of these pertain exclusively to his identification with the body. He thinks,
speaks and acts in terms of the body only. In other words when he says " I”, he
implies his body.
Body is the lodgement and temple of the soul. Hence it is proper as well as
necessary to look after its health, cleanliness and upkeep, but it is erroneous
and fallacious to identify oneself exclusively with the body - thus mistaking the
residence for the resident. It is due to this false and mistaken identity that man
loses sight of the real interests of the soul – his true identity – and suffers the
pangs of death, disease, separation in endless cycles of embodiments.
INTERESTS OF SOUL AND BODY ARE DIFFERENT
Since soul and body are two separate entities, their interests are also different.
The requirements of the body are represented by the interests of the sensory
organs. The ten organs of sense perceptions and actions and the eleventh mind
are perpetually running outwards for gratification of their basic urges through
the instrumentality of the body. The sensory urges are delicious food, stylish
clothes, numerous things of beauty, beautiful women, melodious sounds and a
variety of objects of comfort, pleasure and luxury .The mind on the other hand
aspires for a high status in society, great wealth, widespread fame and
authority. The entire life is thus spent in satisfying these insatiable hankerings
of body and mind. When desires become cravings, the deluded person
frantically tries to satisfy them by any means – fair or foul. This is the primary
cause of all sinful activities. 9
LUST AND GREED ARE ANIMAL TRAITS
If a human being exclusively and wholly lives for food, sleep, fear, sex etc., his
would be considered an animal-like existence, devoid of any higher purpose.
The least rise in the intensity of desire or impatience makes man take recourse
to unfair means and turns the individual into a reckless devil. Individuals with
such devil character traits make life hellish not only for themselves but also for
others. Lust and greed are the two most powerful of these evil traits, which
remain ever unsatiated. There is no end to cravings for sex and desires for
acquiring more and more things for comfort, pleasure and luxury. Life is an
endless cycle of desire, temporary satisfaction and still more intense craving.
The more one indulges in sex, acquires material things, the greater become
agitations of the mind: worries, wants and anxieties; and these go on increasing
day by day. Whatever pleasure one gets through sensual indulgence is
followed by disenchantment, fatigue and unhappiness. The knowledge that the
present sense gratification would not last long and its ultimate end would
bring unhappiness of loss creates a vicious cycle. In this way, perspective of
body-consciousness drags man towards immorality, suffering, craving and
turbulence in mind. Nevertheless, man keeps on seeking true happiness in
material things.
Real success and prosperity in life lies in remaining ever conscious of one's true
identity. When man identifies himself with ATMA (Soul), his aspirations and
inclinations naturally begin to follow the righteous path of self-discipline,
which provides true happiness to the Soul.
THE FOOD FOR SOUL
Whenever a person commits immoral acts like theft, violence, adultery,
deception, he has a queer feeling of uneasiness within. His limbs start shaking
and pulse- rate becomes irregular .It is nothing but an adverse reaction of the
higher self (soul) to an immoral act or behavior of the lower animal self.
Immorality is contrary to the nature and interests of the soul. On the other
hand, virtuous acts involving altruism, philanthropy, kindheartedness, self-
sacrifice and continence provide great inner satisfaction, lightheartedness,
cheerfulness and exhilaration. Only those persons who are able to listen to the
promptings of the soul (conscience) and act accordingly, are righteous and 10
noble. Having risen above animal drives, a person tuned to the voice of
conscience can never commit a sinful or evil act.
Virtuous acts provide inner peace and joy to the soul in this world, as well as in
the world beyond. Thus, the well-being of the soul lies in living virtuously. On
the contrary, body considers its well-being in subtle and gross gratification of
the mind and body. Unfortunately mass of humanity spend their entire lives in
the blind routine of appeasing the urges of the body, which unlike the soul, is
destined to decay and die; but in this process soul bound in ignorance keeps on
accumulating sins. No doubt such lifestyle gives fleeting pleasures to the body
and to mind, but the soul is exposed to suffering in this world and in the world
beyond. The body is required to undergo hardships in the course of
performance of virtuous acts for the welfare of the soul. Unless strictly
disciplined to abstain from sense-indulgence, the body cannot properly
perform virtuous and noble acts. It is therefore required to be subjected to such
disciplines as continence, sacrifice of self-interests, control of wayward
thoughts, speech, actions; moderation in sex and philanthropy. It is therefore
evident that well-being of body and soul are dramatically opposite. One has to
choose between the two.
SELF-REALISATION IS REFLECTED IN BEHAVIOUR
There are two categories of people in this world. Those who identify
themselves with their body, do not care about the welfare of the soul and
spend their entire life in collecting material assets and things of comfort and
pleasure. Life of such persons is reduced to an animal-like existence. Even
while they are discussing nobility, rectitude, religion, ethics, life beyond death,
benevolence, etc their interests remain focused on self-aggrandizement – here
on earth or in heavens beyond. At times such individuals use religiosity as a
facade for acquiring fame, for public acclaim of their nobility or for proving
superiority of their scholarship; but their minds are always pre-occupied with
pursuit of physical pleasures and body-centered ego-inflation. But the moment
a person realizes the necessity of soul-awakening, there is a sea-change in his
attitude towards life. Sense-indulgence loses charm for him. When the wisdom
of self-awareness dawns within, he realizes that the body is merely a garment
of clay or an instrument for self-expression in the visible world; that this
unique, invaluable human life should not be wasted in trivialities of self-11
glorification and indulgences in the comforts and pleasures of body. On
becoming soul-conscious, he identifies himself with ATMA (Soul) and all his
interests are directed towards well-being and joy of the soul. He single-
pointedly uses every moment of his life in cultivating soul attributes. Thus, a
body-engrossed person leads a miserably unhappy and animal-like existence
whereas the soul-conscious person follows a life-path conforming to highest
ethical and spiritual standards leading to abiding peace and joy.
REWARDS OF SOUL-AWARENESS
On becoming aware of the immortal indwelling soul, one does not get unduly
influenced, agitated or disturbed by the evanescent ups and downs of life.
Dualities of profit and loss, life and death, union and separation, respect and
insult, attachment and aversion, etc produce very negligible reaction in a soul-
conscious person. He takes these as routine, natural happenings of this ever-
changing world. The man of awakened awareness knows that events happen
as per Divine Will and not according to ego-centered individual likes and
dislikes. The enlightened person disinterestedly views the passing show of
happenings like a detached spectator – neither elated by so-called pleasant
events nor dejected by unpleasant ones. A soul-conscious person easily escapes
from the stresses and strains, which keep on tormenting and disturbing the
body -conscious persons and at times, under intense stress, driving them to
take the extreme step of suicide.
The key to living a life of purity, simplicity, nobility and dignity is to rise above
body-consciousness and awaken to the reality of soul-consciousness. It brings
true happiness, peace and gives a purpose to life. This is why spiritual masters
gave topmost priority to Sadhana of Self-realization: "I AM AN IMMORTAL
SOUL ". The sadhanas given in this book are meant to inspire a sincere sadhak on
the path to self-realization – the supreme purpose of human life.
The discovery of the Indwelling Real Self makes a person realize that he is
neither this body nor the mind-stuff (Sookchma Shareer) both of which are only
soul's instruments. Realization of this truth frees man from the bondage of
body and mind. A fable would explain this phenomenon more explicitly:
A monkey happens to come across a pitcher full of nuts. It puts its hand in the 12
pitcher, grabs a fistful, but is unable to withdraw the filled fist because of the
narrow mouth of the pitcher. The monkey starts crying in panic, believing that
the pitcher is holding its hand. It is able to pull out the hand, the moment it
realizes the truth and releases the nuts. Likewise, man suffers because he clings
to his carnal weaknesses like attachment, likes, dislikes, sex, anger, etc. The
moment he exercises his conscious willpower to shake off these self-imposed
addictions, he is instantly freed from the bondage of ignorance. There is also
that story about the lion's cub, who, on being brought up in the company of
lambs developed the timidity of Iambs; but when it saw its image, the true-self,
in water, it regained its real lion-like confidence and strength. This is exactly
what happens when we discover our true identity – the Immortal Soul.
It brings total relief from ego-inflicted sufferings and wants which keep on
tormenting us each moment. There are numerous fields of knowledge in this
world but The Supreme Knowledge, transcending all other fields of
knowledge, is the Knowledge of the Self. (Atma Gyan) which unravels the
mystery of life. Research scholars in the material and mundane sciences have
uncovered many miracles of nature, such as: electrical energy and atomic
power. In the same manner, on diving deep into the inmost recesses of the
Supreme source and spirit of the universe, the sages, seers and the mystics
have discovered the nectar of ATMA (soul) transcending the limitations of the
material world, the experience of which makes man truly wise and bestows
upon him mastery over mental and material forces and energies. Hence it is
essential for man to first know his Real Self. He should repeatedly put this
question to himself- "WHO AM I?" and find out the right answer through in-
depth analysis, contemplation and introspection. On knowing the true self,
man gains the clear-seeing wisdom to discriminate between what is beneficial
for true human well-being and what is not? Things, which are considered
beneficial in a state of mind inclined towards materialistic pursuits and
pleasures, for which man craves day and night, appear trivial, in fact harmful,
when one becomes aware of the soul. Then many pursuits, which appear
useless, even foolish and abhorrent to a materially infatuated individual,
provide real inner peace and joy to the seeker of the Soul and become signposts
on his immortal journey back Home.13
HURDLES IN SADHANA
Many persons aspire for spiritual progress but do not achieve the desired
progress because of their halfhearted, lop-sided process of sadhana. The goal of
sadhana is to violently shake man out of his body-conscious state of slumber, so
that he becomes fully awakened to the reality of his true identity as an
Immortal Soul. The holistic therapy for any disease involves treatment of the
root cause of the malady. Mere palliatives do not serve the purpose. The same
principle holds true in case of spiritual sadhana. No doubt, the conventional
rituals of sadhana like continence, philanthropy, fasting, jap, anushthans, yajna,
etc. are beneficial as initial steps. Nevertheless, they do not constitute the
totality of sadhana. These rituals do enhance purity of mind, positive traits and
nobility, but these alone do not lead to Enlightenment, which reveals the
illusory and transient nature of the phenomenal world and our free identity as
immortal souls - sparks of the Divine. The purpose of this booklet is to help
and guide a spiritual seeker to awaken to the Presence of his Indwelling
Divinity. A person of awakened awareness of the Spirit effortlessly lives a life
of nobility, righteousness and loving kindness.
Once this paradigm shift of consciousness is accomplished, the confines of “I”
and “MINE” expand infinitely to encompass the whole of the universe. Such a
realized Soul feels that he has far greater responsibilities to shoulder than mere
caring for his narrow physical-self and related persons and things. As one
climbs higher and higher on this spiritual ascent, one’s sense of belonging
expands accordingly and finally, looking around as far as one can from the top
of a hill, one discovers that he is one with all existence. Earlier, a person had to
take care, perhaps, of his children, siblings, a few relatives, a few employees,
some possessions, etc., but now these thousands upon thousands of things and
people around appear needing his personal care. In other words, as one's field
of vision widens on climbing a hill, so does the perspective of Self on self-
realization. The tiny egocentric, body-confined sense of I-ness vanishes for
good.
Let us try to understand this concept through an analogy. Let us consider the
air in a balloon as the limited-self. Blowing air in this balloon expands it and it
occupies more and more space, till it bursts. The air in the balloon becomes
part of the vast expanse of air surrounding the earth. In the same manner, 14
progressive expansion of self-identity ultimately leads to the realization that it
was inseparably connected with all creation. It was the body-consciousness
(the balloon), which was creating the illusion of an isolated, independent
existence of one's own. In a nutshell, this is the vision of Self-realization. This is
the basic tenet of the super-science of spirituality, which constitutes the core of
the various religious faiths and mystic paths all over the world. In nutshell, this
is the core of all disciplines of spiritual practices, irrespective of the people,
places or varieties of worship.
Once having a glimpse of the true Self, the seeker can never return to the
confines of the old narrow perspective of self. In common human life in each
moment, there is a lurking worry and fear of a possible disaster. Man is in
desperate search of a perennial source of happiness, but he is seeking it outside
of himself – in possessions, pelf, power and relations. When one dying of thirst
in a desert finds an oasis of cool water, would one ever think of returning to
the wasteland of scorching sand? "Yadgatva Na Nivartate Taddham Parmam
Mam" proclaims the Divine Teacher in Bhagwadgita. It means, "Having
experienced the bliss of Self -realization who would like to come back for
suffering mundane worldly woes?” Having reached the destination, the
question of losing direction does not arise. Does one forget the way back to
home after homecoming?
Vices like lust, anger, greed, infatuation and cravings for sensory pleasure keep
man always entangled in the cobweb of misery .On account of the ever-
changing nature of material world, one can never have lasting peace and
happiness on this plane. Throughout life man keeps on lamenting for loss,
craving for more and more of what he considers pleasant and getting
frustrated on denial of his wishes. The attachment to the pleasant and
repulsion from the unpleasant are two root causes of retrogression, which drag
the being to births in sub-human species of animal kingdom. (Laws of science
of spirituality state that in course of its progressive evolution, the soul of a
being inhabits bodies of successively higher, more evolved species of biological
kingdom and birth as a human being is the culmination of this evolution. It is
further stated that indulgence in aforementioned animal traits sets the clock of
progressive evolution backwards). The methods prescribed in spiritual
practices in various faiths are meant to rise above the pull of these beastly 15
tendencies. In the Bhagwadgita, human mind is personified as Arjun. In the
battle of Mahabharat, which symbolizes the perpetual inner battle between the
good and the evil within our own selves, he is exhorted by God-incarnate, Sri
Krishna, to fight against and annihilate his own intimate relatives (evil traits)
personified as the Kauravas. In the following chapters of this booklet simple
exercises are suggested for elevating the level of consciousness of man to a
super-conscious state where he becomes totally free from degrading traits of
worldly life. Self-realization endows the seeker with celestial virtues of
divinity. As mentioned earlier, progressive expansion of the ego-bound
narrow-self ultimately bursts the balloon of body-consciousness and the
individual being attains at-one-ment with the omnipresent Supreme Being.
Some scepters may interpret this path of soul-growth as the way of the recluse
or the ascetic, who wants "Nirvana" (Deliverance) or who desire to be detached
from worldly life for altruistic pursuits. One may even argue that this sadhana
is only for those who are interested in the benefits of life beyond death,
whereas all efforts of a common man are focused on the pleasures of this world
only; that most of the time of man in his daily routine is taken up by such
things as business, job, education, entertainment, etc; and he has little or no
inclination or time to think of and provide for life beyond death.
It is natural to have such doubts since in today's world, the confused mindset
of man treats well-being of self in this world and in the worlds beyond death as
two different pursuits, whereas factually these cannot be compartmentalized.
What pertains to this world is also covertly related to the other. These are
inseparable like two sides of the same coin. The subject matter of this writing
does not permit dealing in detail with this misconception. Suffice it to say that
the cultivation of Self-awareness is the most efficacious method of success in
practical life of this world as well. All progress in this world goes hand in hand
with the progressive evolution of human consciousness. One, who is endowed
with the inner-strength of soul, has the capacity to succeed in all avenues of
life.
The simple and natural method of communion with God is in knowing one’s
true immortal self, appreciating dignity of human life, finding out the specific
role of human species in the creation of God, and thereafter start functioning
without any ego-centered motive as the Manager of His estate; whatever part 16
of it has been entrusted to your care. There can be no more soul-satisfying art
of living than this.
There should be no ambiguity in understanding this plain truth that there are
two root causes of success or failure in any human endeavor: One - a correct
appraisal of one's capabilities and shortcomings; and two - knowledge about
availability of means and resources required to complete the assignment. In
spite of being endowed with the best of intellect, one cannot arrive at the right
decision in the absence of hard facts about these variables.
Spiritual masters say: "Remember! The soul in you is indestructible. You are
not a non-entity, but a magnificent creation of God. Do not feel weak in any
respect. Nor beg for anything. You are immensely powerful. There are no
limitations to what you can do. The potentials with which you have appeared
in this world can undoubtedly overcome all obstacles in your way to success.
Your capabilities are more powerful than the obstructions to be overcome.
Success and happiness are your birthrights. Wake up! Identify your true self;
assess your means and resources and wisely go ahead towards the set goal.
You will find that there is nothing that you aspire for is beyond your reach.
You are the "Kalpavrikcha" and "Kamdhenu" of heaven, which grant all wishes.
You are success personified. Come forward and take charge of what is your
due."
This booklet tells you that you are not merely a body, nor like any other less
evolved species on earth, but are a manifestation of attributes of God. Body
and mind are your tools. You are not a slave of your sensory organs. Animal-
like habits cannot enslave you. The pollutants of thoughts cannot withstand
your inner strength. In essence, a human being is an embodied soul, with the
body as an instrument. Understand this distinction clearly and
unambiguously. When man regards the "Self" as his body, the soul cannot use
the body effectively. The distinction enables the soul to make use of the body
as an instrument of self-growth. This is the task before man. Any task can be
successfully accomplished if there is clarity of vision and purpose. This is the
yoga of perfect skill in works (Yogaha Karmasu Kaushalam - Gita). Diligently
aspire to be such a yogi.
The purpose of this writing is to motivate you to make your due contributions 17
to the real well-being of this world and the world beyond, leading you to the
Supreme goal of Self-realization.
May God enlighten your path.Who am I?
18
CHAPTER - II
“Naimatma Pravachanen Labhyohah Na Medhaya Na Bahu Shruten”
Say the Upanishads: “The Soul cannot be perceived by sermons, or through
intellectuality, or by too much listening to discourses on spirituality.”
The preceding chapter would have evoked a curiosity in the reader to learn
about that entity called Soul, after knowing which nothing else remains to be
known. It is but natural to have such an aspiration. The natures of the body and
the Soul are so distinctive that a closer examination reveals the difference
between the two. Whereas the body is composed of gross physical elements of
matter, the soul is infinitesimally subtle (Sookchma) – beyond all imagination.
According to the well-known laws of science, in a compound, the substance
having lesser density tends to dissociate from the associated matter. For
example, having lesser density than that of water, oil and wood float on the
surface of water. Similarly, because of lighter gases in it, hot air and flames in
fire rise upwards in spite of downward pull of gravitational force and
atmospheric pressure.
The same principle holds well in case of body and Soul of the embodied beings.
The soul is infinitesimally subtler (Sookchma) than the matter that constitutes the
body. Hence, in spite of being encaged in the body, instead of remaining as its
inseparable permanent constituent, it strives to dissociate itself from the latter to
rise to a higher level of consciousness. It is generally believed that downward
pull of sensory indulgence acts as a counterforce against this evolution.
However, it is not true. Pure Bliss is inherent in the very nature of the Soul. Man
instinctively endeavors to interact with this internal source of happiness. That is
why everyone desires to be happy. In the absence of the correct means and
wisdom required for attaining lasting happiness, man resorts to quench this
natural intrinsic thirst for happiness in the outer objective world by indulging in
mundane, perverted sensory pleasures of the flesh. If he, somehow, has even a
fleeting taste of the bliss inherent in the true Self, would he run here and there
chasing the mirage of happiness? Dear reader! You must be reading these lines
with the same expectations and excitement, which a traveler feels on receiving a
letter from his dear ones after a long period of absence from home. Such reaction
itself is sufficient to indicate that man is ever eager to know the reality of his true 19
Self. As mentioned earlier, in spite of being within the body, the Soul cannot
exist as its integral constituent. The source of happiness lies within the Soul,
which is an individualized manifestation of the omnipresent Supreme Being,
having attributes of Truth-Consciousness-Bliss (Sat-Chit-Anand). Man wanders,
in vain, in the world of objects in search of that something, which could provide
him lasting happiness, which ever eludes him due to his misplaced search. Once
it dawns upon him that the source of ever- lasting unalloyed bliss lies within his
own real Self – the Soul – a contact is established with the inexhaustible fount of
peace and happiness and real sadhana begins, which ultimately culminates in full
Self-Awareness.
Everyone complains about the fickleness of mind, but none is able to explain the
reason thereof. As a matter of fact, mind always remains in a state of flux
because it is ever in search of happiness (Desire for comforts, satisfaction,
elation, jubilation, acquisition of wealth, status, honor, etc. are varied phantom
forms of happiness). Man keeps on running helter- skelter without any rest in
search of source of happiness, like the musk deer running in search of aroma of
the musk lying in its own naval. Man continues to seek the basic source of
happiness in the material world whereas it exists in his own Inner- Self. Self-
realization provides an access to this source of unending bliss, thus resulting in
mental calm and cessation of the chain of desires.
WHAT IS SELF-REALIZATION?
Self-realization means having a clear and irrefutable experience of the real
natures of one’s self-identity (immortal Soul) and of the transient body. The
experience of Self-realization, however, is not a routine process of daily life. It
does not take much effort to cram a piece of literature and endlessly talk about
theoretical aspects of any field of knowledge. One may claim to know ten times
more about the subject elucidated in this booklet and put forward forceful
arguments in support of one’s own point of view. One may also point out
scriptural discrepancies in its descriptions. Such things would, at most, take the
seeker to the threshold of the temple of Self. Sheer cramming does not make one
a scholar. The scriptures clearly state that one cannot interact with the Soul by
indulging in debates, intellectual cogitations or listening to sermons on the
subject.20
Whatever the reader has been reading about this subject so far is likely to
confuse him, unless Divine Grace makes him worthy of understanding. If the
reader finds the subject interesting and is desirous of knowing the real nature of
his Inner-Self, he is welcome to follow the spiritual practices recommended
herein.
BEGIN ON A CLEAN SLATE
For climbing up the peak of a mountain, first one has to reach the foot of the hill
and decide upon the route to be undertaken. The same process is applicable to
the uphill task of Self-realization.
Each field of expertise has its own specific curriculum. Whatever be one’s
experience and knowledge in other fields, for a new unknown discipline, a
beginning has to be made at the primary, kindergarten level. The spiritual
seeker, irrespective of his attainments in other fields of knowledge, should not
feel embarrassed in learning the alphabets of Self-realization. Overlooking all
personal qualifications and experience, through these lessons, the aspirant is
being encouraged to proceed like a beginner on a clean slate. It would make
assimilation easier and progress faster.
Put this question to yourself. What do I mean when I say “I”? Animals, birds
and other less evolved species of biological kingdom do not have this
pronounced concept of “I”. Although like human beings, they too feel pleasure,
pain, and comforts, nevertheless their mental processes do not transcend
physical requirements of the body. For instance, a donkey does not know why it
is bearing a burden or what is its relationship to the person who is using it as a
beast of burden. Though it does feel the discomfort of the burden and feels
satiated on being fed fresh fodder, it does not react to sense stimulations like a
human being. For such lower orders of living species, the body alone is the
reality of self.
Though in course of progressive evolution, we human beings have acquired a
superior intellect, how many of us are aware of the reality of Self? We come
across quite a few persons who claim to be familiar with the Self, but there is a 21
world of difference between awareness of the reality and talking about it. People
mechanically record in their memory, whatever little they come to know from
others about reality of Self (Atma-Gyan) and replay this programmed
information in course of discussions from time to time. Then there are many
others, who have never heard of existence of an entity called Soul. Such
individuals are still infants as far as growth of intelligence is concerned. Their
little world remains confined to instinctive, automated reactions to animal urges
like hunger, sleep, fear, sex, anger, greed, infatuation, etc. Intellectual
engagements of such persons do not go beyond matters related to physical
requirements. Amongst such persons, the dull headed become satisfied with
crude means of enjoyment, whereas the so-called intelligent ones endeavor to
refine and beautify the means and methods of sense indulgence. An individual
belonging to an underdeveloped country derives the same pleasure in riding an
animal-driven cart, which a rich person of the developed world has while
driving his expensive car. Basically, both derive the same sense of pleasure.
In today’s world, whatever progress human intelligence has made has been
predominantly utilized for improvement in quality and quantity of means of
physical comforts and pleasure. Today, for most of the civilized persons of the
society, the body itself is the reality of self (Deh-Atma-Buddhi). Though, for the
sake of religiosity, such individuals perfunctorily follow the traditional rituals,
these are meant for superficial satisfaction only and have no relevance
whatsoever to realization of Supreme Truth about the Self (Atma-Gyan). For
instance, such acts as philanthropy are regarded as virtuous activities; but these
do not necessarily lead to spiritual search unless performed as part of Sadhana,
without expectation of name fame or other rewards. Though such rituals as
yajna and tap, endeavors for acquiring spiritual wisdom and work for welfare of
society are considered by scriptures as essential duties of all human beings, to
whatever faith they subscribe, these do not, by themselves, take one closer to the
discovery of indwelling Soul. Soul (Atma) is so infinitesimally rarefied
(Sookchma), that it cannot directly interact with any material object. It is beyond
the reach of any physical endeavor involving money, rituals, altruism and
glorification of persons or places of worship.22
ACCESS TO ATMA IS THROUGH THE MIND
The means available to us for approaching Atma are the four faculties of the
mind, namely- Mun -rhyming with “pun”: interacting with the sensory organs;
Buddhi: the realm of thoughts, contemplation and intellect; Chitta: the storehouse
of inherent traits and habits formed as a consequence of repeated actions in the
present and previous births; and Ahamkar: Ego - the predominant impression of
one’s own personality like “I am rich”, “I am poor”, “I am strong”, etc. These
four faculties of the mind can be trained as tools for experiencing the reality of
the Soul (Atma Darshan). The Soul is subtly pervasive all over the body. It has
not been assigned any fixed location by nature, where one could access it
through some means or methodology. As only the faculties of mind are capable
of revealing the stages of growth of the soul in evolution, its modes of
manifestation in forms, exploration of secrets of the inner world of the mind is
an essential part of spiritual search..
THE REALM OF MIND IS NOT AN ILLUSION
The domain of mind functions as per its own underlying principles like the
external material world. Within moments, thoughts travel from New York to
Switzerland. Though New York and Switzerland in the mental imagery do not
have a physical presence in the mind, nevertheless these are reflections of an
actuality, which does exist elsewhere. A shadow is as much a reality as the
object of which it is a reflection. Nothing can be conceptualized unless it
factually exists in substance somewhere. Hence the realm of mind should not be
taken as an illusory world.
An infinitesimally rarefied energy (Sookchma Chetna) operating in the mind is
controlling all activities of the universe. An industrialist, who desires to extend
his business to a foreign country, first gathers relevant information about that
country, analyses the data and takes then decisions about actual investment
there. Divinity sends its probing messages to a soul capable of illumination as
intuitions in mind. By entering the domain of mind (by reading body language,
facial expressions, psychoanalysis, polygraphy, etc.) we can find almost
everything about the emotional state and reflex response of a person. Such
things, however, pertain to a very small part of the conscious superficial layers 23
of the mind. In the deeper layers of the mind – sub-conscious subliminal and
super-conscious - paranormal, extra-sensory domains are hidden. From these
domains, predictions can be made about future events. All inspirations,
guidance and light for spiritual quest come through a quiet, receptive and
purified mind. The latter receives divine directives as intuitions; the tongue
expresses them in words, which are then recorded in the holy books. In absence
of these faculties of the mind, man would have functioned like a mechanical
robot. It is the domain of mind, which serves as a channel between ultimate
causal realm of the Spirit and the Soul of man, encased in Maya.
YOGIC PRACTICES FOR CONTROL OF BODY AND MIND ARE
DIFFERENT
Now let us endeavor to enter the domain of mind, examine the reality of Soul
and experience its existence with the help of paranormal powers inherent in the
depths of the mind. All seekers throughout the world have been adopting the
same methodology. For understanding elementary facts about any subject, there
is no alternative to application of penetrating intelligence inherent in the inner
world of the mind. Subjective investigation for discovery of the reality of Self
would also require the aid of illumined intelligence. The science of spirituality
calls this process as Yoga.
There are many disciplines of Yoga. Some amongst these are meant for health
and physical fitness. Others are for spiritual Sadhana. However, good health is
an essential prerequisite for entering the path of this Sadhana. The higher
disciplines of yoga comprise Pratyahar (Inward withdrawal of mind and senses
from their objects), Dharana (Concentration), Dhyan (Meditation), and Samadhi
(State of Trance) successively. Spiritual seekers also follow many other
disciplines like Yam, Niyam, Asan, Pranayama. The Hatha Yogis carry out
procedures of Neti, Dheti, Vasti, Vajroli and other exercises for physical fitness
and control. Others have their own specific methods for physical fitness. All of
these are basically meant to keep the body healthy so that problems of the body
do not create obstacles in course of mind control exercises. The seekers are
advised to maintain good health with simple exercises. In today’s environment,
it is neither advisable nor necessary to follow the traditional ancient physical
exercises of yoga, involving intricate postures.24
It would be unfair to ask a person living in a polluted environment of a city to
carry out intense Pranayama practices. Such difficult exercises were prescribed
for those seekers of yore who lived in the unpolluted environment of the hills,
took only fresh fruits for meals, used unpolluted water from the mountain
springs or streams and observed continence. There is no logic in asking a frog to
wear a horseshoe. It would kill the frog. Today there is general awareness about
the norms for healthy living and these should be strictly adhered to. If there is
some disease, an expert medical practitioner of the discipline may be consulted.
For our present objective, however, no such physical standards of health are
necessary for which one may require prolonged treatment or prior training.
Normal health and a relaxed, happy attitude are the only two prerequisites.
PREPARATION FOR MEDITATION
Choose a quiet place. It is advisable to find a place free of things which may
provoke fear or distraction. Since it is not always possible to find an ideal, totally
noiseless place, as far as possible, a place having least noise may be chosen. It is
preferable to have a fixed place for daily meditation. If it is not possible to find
an ideal place, that is, in a forest, on a hill or bank of a river, select a small
chamber, where mind is not likely to be distracted. Be seated comfortably,
keeping the back straight. It is not necessary to stiffen the neck and chest or to
cross the legs, since it might induce discomfort in parts of the body, which will
repeatedly send signals to the mind, disturbing its equanimity. Let the body be
totally loosened, so that all muscles become relaxed. Let each part of the body
feel tension-free, peaceful and at complete rest. A comfortable chair is best
suited for this posture. Lying flat on the bed, face upwards, would also serve the
purpose, but the head has to be raised a little. Alternatively, one may sit with the
back resting against a wall, with a cushion behind the back. Whatever be the
sitting posture, the body should be loosened like a ball of cotton, so that there
does not arise any need for changing positions or adjusting the support for
comfort. However, care should be taken to adopt a posture in which, on
reaching the state of deep meditation, there is no likelihood of toppling.
Keep sitting in this way for some time. Let the body feel restful and mind at
peace. In the initial stages, it would require somewhat greater effort but later,
with practice, the seeker finds it easy to relax irrespective of the place and 25
environment. A word of caution! This exercise is not meant for simply creating a
state of relaxation, in which one generally reaches a state of drowsiness, begins
to daydream or flies high on the wings of imagination. Remember! This
preparation for meditation has a specific purpose. It is required to be practiced
as directed, since it has been created deliberately for a specific objective.
Later, with practice, this state of mind in meditation would become a state of
natural awareness (consciousness) and would not require any conscious effort to
attain. In difficult situations of life giving rise to fear, misery, pain,
apprehension or stress, such as equanimity of mind would become activated
without any conscious effort and the seeker would pass through the crisis in an
attitude of calm confidence and peace.
SOUL IS THE NUCLEUS OF YOUR WORLD
Now in the above state of meditation collect all your thoughts on the nature of
“I”. Think absolutely nothing about any external person, place, thing or event.
Conceptualize, that factually your Soul (the real Self, “I”) is an independent
entity; that it is infinitely powerful, indestructible and indivisible. That it is the
central star around which your personal world, i.e. everything related to you, is
continuously revolving (is in perpetual cyclic motion) like the planets of the
solar system orbiting around the Sun. Conceptualize the Inner-Self as the
nucleus of your world, brightly illuminated like The Sun. Resolutely create such
an imagery in your mind with the help of the creative nature of your mind. In
your mental horizon, establish your Soul as a centrally located stationary central
star, around which everything related to you is perpetually revolving. Assure
yourself that these things around you are dependent on you but that you are not
dependent on them and that, though you are providing them energy for their
movement, nevertheless they have their separate existence and in no way belong
to you. After persistently practicing in this way, in a few days, such an
awareness will become deep-rooted.
Do not think the picture you are conceptualizing is fallacious or fanciful. It is an
exercise to let you appreciate that laws of motion in nature are universally
applicable, as much to the living beings as to inert matter. As a matter of fact, 26
each cell / particle, living as well non-living, is perpetually in a state of rotation
around some nucleus. In the solar system, there are planets revolving around
the Sun, and the latter too is circumambulating some other invisible nucleus of
energy in the universe. The nucleus of energy in our heart makes the blood
circulate around the body. It is the natural property of everything tangible or
intangible to follow its particular law of cyclic motion. Sound, natural forces,
ideologies and atoms of various elements are always moving forward following
their particular rotational trajectories. The natural law of motion governing
periodical cyclic changes is working everywhere - all around us. (Life and
activities of followers of particular ideologies revolve around the protagonists of
these ideologies.) As mentioned above, the Soul of an individual being is a
nucleus of energy and elements of all natural systems living or non-living,
which are related to the individual, move around this central force. In other
words, their actions and reactions are indirectly influenced by this nucleus
(Soul) within a time-space paradigm. On becoming thoroughly convinced about
the reality and universality of these natural phenomena, you will notice an
unusual transformation in your outlook. You will clearly perceive yourself
existing as a nucleus of energy acting on everything related to you. You will find
that your world and all material objects related to you such as your house, your
car, garments, ornaments, money and property are not an integral part of you;
that these have separate existence of their own; that though you are living
amongst these, these are alien to you.
(Note: This concept may be further understood in this way. Whatever be the
dynamism of interactions between the various animate and inanimate systems
related to a person, the driving force behind it is his mind. It is the mind of the
individual, which creates and shapes his world. Further, the mind, as we have
discussed earlier is only a tool of the inner Self i.e. Soul. Hence the Soul has been
referred to as the central star of the personal world. Besides, as, in spite of being
the source of energy to the entire solar system, the Sun itself remains unaffected
by the dynamics in its system, the soul of a person (not his body) remains an
independent entity, uninfluenced by the activities in one’s personal world. In
this way, the real Self and the associated world, though related, exist
independently. An oft-quoted classic analogy is the lotus leaf floating on water
being in water yet not submerged in it.)27
THE REWARDS OF DISCOVERING THE SOUL
The person, who has consciously discovered his inner Self as the nucleus of
energies controlling the varied activities of his world, becomes a detached
observer and witness of the ever-changing phenomena of names and forms
around him. In spite of being a part of this scenario, such a person remains
perpetually aware of the ever-liberated real Self (Atma or Soul). Like the petal of
a lotus flower, which, in spite of being surrounded by water, keeps afloat a little
over the surface of water, an enlightened person does not get emotionally
involved in the happenings of the world.
On the other hand, an unenlightened individual is like an unintelligent small
child. So long as a man considers himself as a petty, helpless, tied-up being of
the creation, nature treats him accordingly and provides him with means of
subsistence befitting his self-image. If you regard yourself as a good-for-nothing,
ordinary being, who takes pleasure only in gross physical cravings of flesh, your
psyche will be the cesspool of evil tendencies like greed, desires for sensory
pleasures, sex, flattery, etc. But once you become consciously aware of the
immense potential of your Soul by virtue of its eternal relationship to the
Supreme Being, you will instantly start manifesting the attributes of your Divine
Parentage. Your behavior and temperament will undergo a sea change. A small
child does not mind dirtying his clothes, but an intelligent adult hates to do so,
and even if, in a contingency he is forced to do so, he feels very much
embarrassed and ashamed. Likewise, when man becomes spiritually more
evolved and aware, all the lowly animal tendencies like selfishness, greed,
hatred, divisiveness, anger, violence, etc effortlessly fall away from his nature
like dry leaves and he is bestowed with virtuous attributes of divine nature e.g.
altruism, loving kindness, inter-connectedness, compassion, selfless service, etc
– and these virtues continue growing with the progression of his spiritual
evolution – just as a tadpole grows into a frog, it automatically sheds its tail.
THE PROOF OF SELF-REALIZATION LIES IN DIRECT PERSONAL
EXPERIENCE
No amount of education or reasoning can lead one to the direct experience of the
inner Self as the immortal nucleus of individual manifestation in the form of
multifarious energy waves. In the realm of mysticism and spirituality, logic 28
finds itself totally helpless, since it can confidently deal with only tangible
experiences of the material world. Extrasensory and para-psychological
experiences are beyond the range of logic. By reasoning one cannot prove that
the person who is being respectfully addressed as ‘father’ is actually father of
the concerned person.
Hence, for experiencing the transcendental Supreme source of ourselves as well
as the universe we will have to discard the logical approach and take recourse to
the traditionally established and tested practices of Dharana (Concentration),
Dhyan (Meditation) and Samadhi (Trance), successively. Therefore, in order that
uncertainties of pros and cons of the disciplines being proposed here do not
unnecessarily engage the mind and interfere with the objective of experiencing
the Soul (Atma), let us silence the logical reasoning in these discussions. Rest
assured, it is not the purpose of the author to confuse the reader with some
rigmarole abstractions or suggest some process of inner growth, which could
prove harmful in any way. On the basis of his own personal experience, the
author is fully convinced about the efficacy of the path elaborated here. I assure
all those who have faith in my words that the path being shown is right and self-
experienced.
Come forward! Follow in my footsteps. You will not be hastened but slowly led
to the destination. Practice the exercises given in this book and through
meditation and contemplation explore the hidden domain of your mind.
Conceptualize yourself being a central star shining like Sun, around which your
world is revolving. Repeat this exercise again and again till the impression
becomes so deep that whenever you pronounce “I”, there is a flash in your mind
of a comprehensive image comprising your consciousness, personal thoughts
(Vichar), strengths and talents, along with your body. With this identification of
self, whenever you look around towards your personal world, everything in it
should appear revolving around this central star of your Soul.
Note: In this book the relationship of an individual and the beings in his
personal world are compared to the Sun and its planets, the former acting as the
source of energy to the planets in its system, which are, themselves also rotating
around their own axes. All dynamics inherent in the personal world (cf. the
planetary system of Sun) of an individual (the Sun) depend on consciousness,
thoughts, strengths and talents (cf. the solar energy) of that individual. The 29
beings in the personal world follow their independent repetitive daily routines
of activities. (cf. rotation of planets around their independent axes.)
To hasten the process of Awakened Awareness of the Soul (Atma -Swaroop
Darshan), here is another method. In the state of meditation, repeat your own
name, slowly, solemnly and respectfully, as though you were calling someone of
eminence. With this practice you will find your mind getting concentrated on
the real form of Self. This was the method used by Lord Tennyson for activating
the potentiality of his Soul. He writes that through this method, he had become
vaguely aware of the reality of the Soul and, in due course, also became
conscious about the irrefutable existence and indestructibility of the Soul and
found the basic source of consciousness in it.
While trying to conceive the reality of the Soul, some seekers tend to confuse
the higher Inner-Self (“I”) with the false narrow self (I, as commonly related to
body) and thus become distracted from the reality of the Soul. It is necessary to
overcome this obstacle. Otherwise such false identification of self with the
material body would, at the most, provide petty material benefits of a very low
order by developing confidence in the narrow self (body). Identification with the
real Inner-Self requires total freedom from body-consciousness.
HOW TO DISSOCIATE FROM BODY- CONSCIOUSNESS?
In order to overcome the confusion between the narrow lower self and the Real
Self, in the state of meditation visualize that you and your body are two separate
entities and you are using your body as your garment or a tool. Try to
understand your body as you consider your garments. Visualize that your “I”
would continue to exist even after the body has been discarded. Conceptually
leaving the body, look at it from a higher level. Look at the body as though it
were a hollow nest, in which you live and could easily come out of it. Consider
yourself as the caretaker of this house, who is responsible for its sanitation
(keeping it pure in thoughts and deeds), strength (keeping it strong) and
functionality (physical activity). You are the master of the body and are using it
as per your own free will. In this way, conceive: “I” am not this body. It is only
My tool. “I” am using it only as a rest house. This body is built up with five
basic elements of nature collected by “ME”(my real Self) for giving it a desired 30
appearance. (Scriptures tell that soul acquires a body and environment
conforming to the traits brought forward from previous births i.e. the inherent
traits from previous births are the building blocks of the mind and body of the
newborn.)). During meditation, totally forget about your body and concentrate
your thoughts and emotions on “I” as an independent conscious entity. Then
you will become aware that the Soul has an immortal existence independent of
the body. Having had this awareness, whenever you will say “I”, this expression
will have an altogether a new meaning for you.
However, it does not mean that you are required to ignore your body. Doing so will be
disastrous. Considering body as the temple of Soul it is your solemn duty to protect it in
every way and keep it healthy and strong.
PARANORMAL VISIONS AND EXPERIENCES
In the initial stages of sadhana, the foregoing practice of dissociation from body-
consciousness remains an entertaining and relaxing exercise, but as this imagery
begins to take roots, the practitioner may feel as though he had actually died
and may have such visions which one has at the time of death. There may be
flashes of paranormal visions of those things, which are not physically visible at
the place of meditation through normal sight. Hazy images of the extra-sensory
world (Sookchma Jagat) may be seen. Many other-worldly forms and heavenly
scenes may appear. It may frighten the beginners, though there is nothing to be
afraid of. Sometimes acceleration in the process of Sadhana, because of virtuous
traits brought forward from the previous births and latent memories stored in
the deeper levels of consciousness (also from previous births) become suddenly
activated. This acceleration uplifts the mind to higher dimensions of awareness.
With the passage of time, the Sadhak gradually becomes accustomed to
paranormal experiences and such occurrences no more surprise or frighten him.
With steady progress, the seeker acquires the capability to dissociate the Soul
from the body at will, which, rising beyond the body, becomes aware of
phenomena beyond physical sense perception. In this state, however, the Soul of
the practitioner does not actually leave the body but, like a person sticking out
his neck out of a window to look outside and then withdrawing it at will, is able
to transcend the limits of the body, without severing connection with it.
The beginners are advised not to be in a hurry to have occult and paranormal 31
visions and experiences. It would tantamount to violating the natural process of
gradual spiritual advancement. In due course, worthy seekers will be initiated
into the technique of accessing the domains of paranormal visions (Parokcha
Darshan). Here a passing reference to such experiences is considered necessary,
so that when such visions do appear the sadhak does not get frightened or
nervous.
IMMORTALITY OF SOUL
Generally people accept the concept of immortality of the Soul on the basis of
inherited faith or tradition, but there lurks a doubt about its authenticity. Let us
not accept this concept blindly without reasoning. It could be hearsay? If you are
told to sit for meditation and are asked to conceive: “I have died”, it may appear
a simple proposition; but when you actually begin to do so, it would be
impossible to think that you as an individuality have ceased to exist. It would
not be difficult to have such a simple imagery for those who have been
practicing the elaborate exercises of visualization given in the previous pages.
The moment one thinks about one’s death, although an image of one’s dead
body is formed in the mind, at the same time there is an awareness: “I am
standing aside looking at it.” This “I” is ever vigilant, ever present. Try as one
may, one cannot conceive the death of this “I”- the seer. The analytical faculty of
one’s intellect (Vichar Buddhi) thus insists that the soul (“I”) is immortal. In this
way deep within human consciousness is entrenched an unwavering faith in the
immortality of the Soul .By no endeavor whatsoever can this intuitive faith be
rooted out. It is based on numerous past experiences of death (of the body) in
earlier births, beyond which the Soul has continued to exist. When a person
becomes unconscious because of a shock or under the influence of drugs, this “I”
remains wide awake and alert. Otherwise, on regaining normalcy, how could a
concerned person know that he had been unconscious? Firm faith in one’s real
Self as indivisible, immortal and beyond the reach of physical, sensory
perceptions, is an essential pre-requisite for starting on the path of Self-
realization. Until the seeker develops such a faith, one cannot have unqualified,
absolute belief in immortal and eternal existence of one’s Real- Self and keeps on
relapsing to the old accustomed narrow outlook, in which one considers the
body as the self, thus rendering all efforts for Self-realization meaningless.
Hence the seekers are advised to concentrate on developing a deep conviction of 32
immortality of the Inner Self - the real “I”. First become fully convinced of the
immortality of the Soul, only then take up spiritual sadhana. Even in the course
of progress of sadhana it is advisable to periodically remind oneself about this
reality of the Inner-Self. Later such perception will prove to be of great help in
experiencing Awakened Awareness of one’s Soul (Atma-Swaroop Sakchatkar).
THE INNER-SELF IS IMMUNE TO PHYSICAL FORCES
During meditation visualize that your Real Self is getting separated from the
body; that it has the potentiality to overcome the constraints imposed on it by
the five basic elements of which the body is constituted, namely-Akash, vayu,
agni, jala and prithvi – ether, air, fire, water and earth respectively. Scriptures tell
that these five are the everlasting primordial constituents of all forms.
Conceptualize that your Inner Self is no longer confined by the body.
Henceforth, in the following discussions wherever the words “I”, “My” or “Me”
are mentioned in the text, these refer to the Soul speaking on behalf of the
individual being.
Conceptualize: Now “I” have acquired independence. Therefore, “I” can now fly
all over the space (Akash) like birds, whenever “I” so will. Now the force of air
can no more obstruct MY movement or speed in any way; nor can it dehydrate
ME. (Soul being a supernatural entity –without water as its constituent).
Further visualize going through a huge column of fire. “I” am passing through it
comfortably without feeling any heat or pain. How can the Soul, which is
supernatural, be burnt? The access of heat is limited to heat-sensing,
inflammable organs of the material body. Similarly, the Soul (Atma) is free from
the effects of earth (Prithvi). In other words, no element of the physical world
can touch “ME”, nor can it create least the obstruction in “MY” freedom.
FREEDOM FROM FEAR
Not only does the above exercise of visualization elevate the status of the Soul
above the body, it further creates an awareness that the former is beyond the
reach even of those five primary elements (Panch Mahabhoot), which constrain its
(body’s) activities and existence. The embodied Being thus becomes aware that, 33
besides having far greater potentialities than the body, the Soul also transcends
all five primary elements, which constitute the physiology of all animate forms.
On entering into this state of transcendental consciousness, one feels as though
one has had a rebirth. There is a perception of revitalization with a supernormal
inrush of energy. At this stage the sadhak feels freed from the fears of disease,
decay and even death. Nothing, not even the most tragic of events, can frighten
him any more.
(According to psychology, fear is only a distress signal of an impending danger
to the “body”. Thus, fear is exclusively a phenomenon concerning the body. In
the supernatural Soul, there is nothing subject to harm. Hence the question of
fear does not arise.)
IDENTIFICATION OF “I” AS SOUL IS THE KEY TO UNALLOYED AND
ETERNAL BLISS
Remind yourself repeatedly that the key mantra of sadhana towards Self-
realization is identification of “I” as The Soul and not as the body, as the first
person ‘I’ is generally referred to. Only after developing full conviction of this
Truth, can the seeker progress on the path of Self- realization. The seeker will
have to develop a perception that the Inner-Self has an immortal existence of its
own, independent of the mortal body and that the Soul is an effulgent Star
around which life and events related to the seeker’s world are revolving like
planets around the Sun. Such a perception will fill the seeker with a higher order
of vitality and vibrancy, which will also be reflected in reactions and activities of
the people around him. In addition, the sadhak will develop an inner unshakable
poise and peace which cannot be disturbed by the trials, tribulations, tests and
storms of the world. With progress in self-evolution (Atma Vikas) (i.e. with
enlargement of concept ‘I’ to include all beings), the seeker will acquire such a
capability,
An enlightened person (Atma Gyani) continues to be steadfastly calm in
moments of great calamities in life. Waiving his hand he bids farewell to
worldly problems saying, “Good Bye! Go away! Go and get lost in that
darkness of illusion which had created you.” Blessed is one who has mastered
the key mantra of immortality of his “I-ness” - one with the Supreme Source.
Seekers! Now start putting into practice with faith and enthusiasm the primary
lessons towards self-realization. If your progress is slow, be not over-anxious for 34
quick results. While moving forward, if sometimes you slip backwards, do not
be disappointed. Later you will make up for the loss. If you are serious, sincere,
single-pointed and steadfast, you are sure to be crowned with ultimate success –
Self-Realization. Remember: A journey of hundred miles begins with a step.
AFFIRMATIONS OF THIS LESSON
* “I” am the powerhouse of talents and energy.
* “I” am the inexhaustible source of divine thoughts and visions.
*My world (people, events and things related to my person) are revolving
around (working under the influence of) “ME”- i.e. my Inner-Self, a spark of the
Divine Effulgence.)
* “I” have an immortal self-identity of my own - independent of this mortal
body.
* “I” am indestructible.
* “I” am indivisible. None can harm “ME”.Who am I?
35
CHAPTER - III
Indriyani paranyahurindriyebhya param manaha.
Manasastu para buddhiryo buddheh partastu sah.
(Gita-3/42)
“Supreme beyond their objects are the senses; supreme over the senses is mind;
supreme over the mind is the intelligent will; that which is supreme over the
intelligent will, is He (the Purusha).”
In a human being, his body, its sensory perceptions, mind and the Soul (the
Purusha of The Gita) are relatively more and more rarefied in that order. Hence
in order to have a clear perception of the Soul, one has to perceive the subtle
differences between the body and its senses; sensory perceptions and mind;
and mind and the Soul successively.
In the preceding chapter, exercises for discovery of the Soul as an immortal
entity, distinctly apart from the mortal body and its senses, were given. Let us
now proceed to analyze the faculties of mind.
(Note: In the following text, the reality of Aham as an entity independent of the
body and mind is discussed. Here it is necessary to understand that Aham
described in this context is neither Ego nor Ahamkar-the Aham- Vritti (thought
waves generated by Aham). The Random House English Dictionary defines Ego
as “the `I` or self of a person; a person as thinking, feeling, willing and
distinguishing itself from selves of others and from objects of its thoughts.” In
this way, the ‘I` or “self`” when referred to in the context of Ego is essentially
related to the mind and body of a person. Similarly, “Ahamkar” is also one
amongst the four faculties of the mind, namely Mun-Buddhi –Chitta- Ahamkar.
On the contrary, the real Aham (Vastavik Aham or-Soul), eternally exists
independent of the body and mind. Here, the author has used the words “I”,
“Aham”, Inner-Self and, Real Self as synonyms of Atma or Soul. These are not to
be misunderstood as referring to the Ego or Ahamkar. In other words, where
the reader is being asked to speak or think in the first person “I”, unless it is
specifically referred to the body or mind, it should be understood as the Soul of
the person, expressing itself through speech or thought on behalf of the
person.)36
MIND INTELLECT AND AHAM
Ancient Indian spiritual texts regard mind and intellect as two separate
entities. Modern western philosophers, on the other hand, consider the mind
itself as the highest level of intelligence. We need not enter into a fruitless
discussion on this subject. The difference between the two is so subtle, that
apparently they appear to be one and the same. However, both streams of
thought/experience recognize two distinct mental faculties, namely mind and
intellect. Both regard intellect being subtler than the mind. For the convenience
of reader, we shall regard intellect as a more refined state of mind and proceed
with our practical exercises.
Thus far, we have identified the visible and invisible coverings of the human
Soul i.e. physical body and different faculties of the mind. Now, in this chapter,
we shall endeavor to find how Ahamkar is differentiated from the Real “I”. It
necessitates examination of minute details. It is not so easy to differentiate
between the true Aham and the egoistic knot of the subtle body (Sookchma
Shareer), as it is to identify the outer and inner coverings of the Self. It would
require a deeper level of perception and sensitivity. Even after having a
perception that the subtle body exists independent of the physical matter
composing the body, confusion persists about the nature of Aham because of its
intimate relationship with the subtle body (Sookchma Shareer). Most people
believe that mind and Soul are one and the same. Instead of elaborating the
attributes of the mind, the author would try to enlighten the reader about the
methods with the help of which it would be possible to analyze the
constituents of the physical body and the vague “I” threadbare and find out the
nature of the true Aham (i.e. Soul). This introspection you are going to do with
the help of your own mind, teasing out of it the right answers to your queries.
Mind is the bio-energy (chetna) serving as the link between the body and Soul.
For the convenience of seekers let us make an endeavor to understand the
working of mind by broadly trifurcating its functions.37
THE THREE FACULTIES OF MIND
The Pravritta Manas
In spiritual parlance, one faculty of mind is called “Pravritta Manas”. This
faculty of mind is undifferentiated between human beings and the less evolved
species of the biological kingdom like birds and animals. It is also known as the
secret mind –(Gupta Mun ) or sleeping mind (Supta Mun) – the Limbic brain or
animal brain i.e. the autonomic nervous system in parlance of medical science.
It controls the normal biological functions of the body and keeps it functioning.
Though we are not conscious of it, the biological functions of our body keep
going on involuntarily. Functions like digestion of food, blood circulation,
extraction of juices at successive stages, formation of blood platelets, flesh,
bones and bone - marrow, hormones; defecation-urination; inhalation-
exhalation; movements of eyelids, etc. take place without any conscious effort.
The Pravritta Manas is also responsible for formation of habits. It takes some
time in learning something, but once it is learnt, the Pravitta Manas does not
discard it easily. The experiences of our ancestors and those which we had had
in course of our evolution in our earlier births upto the present human birth,
are all stored in this subconscious layer of the mind. Before assuming the
human form, the Soul has been inhabiting in innumerable life forms of lower
order, lacking developed intellectual capacity. It had acquired in this process of
slow evolution, many animal traits like jealousy, animosity, aggressiveness,
selfishness and anxiety. All such crude animal-like traits, which have not been
consciously eliminated by strong self-efforts in earlier births, are accumulated
in this faculty of mind. It is a unique museum having an assortment of
antiques. A few amongst these instinctive urges are good, worthwhile and
invaluable (such as faithfulness of the dog), whereas many others are perverse
and frightening. Seeds of all impulses such as greed, violence, cruelty, rage,
impatience, etc, which are common amongst savages and animals, are stored in
this part of mind. The basic impulses of the two lower modes of nature – Tamas
(inertia) and Rajas (kinesis) - such as ignorance, dullness, passivity –Tamasic -
and self-seeking, inflated sense of egoism, sensual indulgence, greed, anger, etc
– Rajasic - are all stored in seed form in Pravritta Manas – the unconscious /
sub-conscious layers of mind.38
The Prabuddha Manas
Besides the Pravritta Manas, there is yet another more evolved faculty, which
could be appropriately called as “Prabuddha Manas”,the cortical brain or the
intelligent mind. While attentively going through this booklet the reader is
using this faculty of the mind. The attributes of this layer of mind are
deliberating, analyzing, comparing, conceptualizing, logical thinking and
decision-making. Quick-wittedness, sharp intellect, alertness, analysis of a
situation, are all functions of this faculty of mind. However, it is to be
remembered that neither the Pravritta Manas nor the Prabuddha Manas are
Aham of man. With a little more consideration, it would be easy to differentiate
these two from Aham. In this small tract, it is not possible to elucidate, in detail,
the properties of the intellectual faculty of human mind. Those interested in
this subject are advised to study the latest masterpieces on psychology. For the
time being it is sufficient to know that the Prabuddha Manas too is only a
covering and not the Soul (Aham) proper.
The Adhyatm Manas
The third, most evolved faculty of mind, is called Adhyatm Manas –a distinctive
faculty of a spiritually awakened person.
In a majority of people it remains dormant and inactive. It is assumed that this
faculty has started awakening in the reader; otherwise he would not have
taken interest in the subject of this treatise. This faculty of mind (Adhyatm
Manas ) is regarded as the most evolved attribute of the mind. It is reflected as
spiritual seeking, inspirations, receptivity to inner divine guidance, exceptional
talents, etc. Noble urges and emotions originate in this very faculty of mind.
Love, compassion, mercy, empathy, sense of justice, sensitivity to sufferings of
others, adherence to basic values, benevolence, commitment, integrity, etc. are
some of the attributes of this faculty of mind. In this faculty also germinate the
seeds of unconditional Divine Love. The mysteries of nature, too, are revealed
in this illumined layer of the mind. However, Remember! This faculty of mind,
too, is only a resplendent garment of Aham. It is not Aham. Nevertheless, the
experience of Aham, which we are endeavoring to point towards, can be had
only through Adhyatm Manas.39
MIND IS THE TOOL FOR SELF-REALIZATION
Let the above discussion not create the erroneous impression that the writer is
assigning a higher or lower status to various faculties of the mind and
suggesting that one or the other in itself is an obstruction in the path of Self-
realization. As a matter of fact, it is the mind in totality, which is bringing you
nearer to the reality of your true immortal identity and your Inner Self (Aham).
Each faculty of the mind has its own specific role in helping the seeker move
towards Self-realization, provided it is properly utilized. The common man
uses only the lower, less evolved faculties of the mind. They are hardly aware
that different realms of mind have distinctive known and unknown miraculous
potentialities. People tend to ascribe their failures to incapability of their mind.
However, those aspiring for spiritual awakening are always advised by their
teachers that they should not erroneously put the blame for their failures on
their mind. Instead of considering the dormant potentialities of the mind
irrelevant for human progress, they should earnestly endeavor to activate them
properly. The lessons being imparted here can be put into practice through the
mind. All activities leading to success, including understanding an idea and
accepting its viability, first take place in the realm of mind only. Hence,
addressing the mind of the reader directly, the writer says, “Open the door to
receive the wisdom being transmitted from your higher mental faculties.” He
further pleads, “Please pay attention to this sacred subject. Please do not create
obstacles in the way of transmissions of divine illuminations (Daivi Chetna).
These can be received through your faculty of Adhyatm Manas, which has
capability of perceiving the Truth. Do not create obstacles when it transmits
divine energies for enlightenment”.
EXERCISE FOR DIFFERENTIATING SOUL FROM THE PRODUCTS
OF MIND
With a calm, relaxed and peaceful state of mind be reverently seated,
receptively opening yourself to the higher wisdom, being transmitted through
your Adhyatm Manas.
In the previous lesson, we have come to understand that your “I” is an
immortal entity beyond your body, controlling your thoughts, emotions and
traits (see Affirmations of Lesson –II). Now, we proceed further to deduce that 40
all objective and subjective thoughts are products of the mind and therefore are
different from the Soul. In other words, Soul has an independent identity of its
own beyond the mind and its qualities and attributes.
Let us examine how the Soul exists independent of the mind. Numerous
emotional impulses like animosity, anger, maternal or paternal love, jealousy,
hatred, elation, dejection, etc are endlessly arising in the mind. Your “I”- the
Inner-Self or Aham can differentiate, examine, analyze or discard each of these.
This “Aham” can also observe the state of their origin, maximum intensity and
end. After practicing this introspection for a few days, the seeker will become
so adept in this process, as though the object of observation were some other
person. All such impulses are part of contemplative observation. Their nature
can be examined threadbare and impact assessed from all angles. Thus the seer
“I” or observer is a different entity than the observed objects – the body or
mind. Visualizing the Inner-Self (Soul) in this way will make it easier to
comprehend.
The very fact that the creations of mind are being examined separately means
that these are not part of your real Self the “I”. With practice, this perception of
separateness will continue becoming stronger and stronger and ultimately an
abiding uninterrupted expression.
INHERENT HUMAN TRAITS AND ‘AHAM’
It is not the purpose of these lessons to make the reader impervious to
emotions, though it would be welcome if through this sadhana one could
develop a capability for getting rid of one’s depraving and downgrading traits.
However, for the objective under consideration, the seeker is advised to ignore
all traits - whether good or bad, leave them as they are and realize that Aham is
beyond these and is an overarching independent entity. Let the seeker now
resolutely and clearly make a demarcation between the traits and virtues of the
three modes of nature (Gunas) discussed earlier and Aham. There is no need to
worry that a particular trait has become so strong that it cannot be discarded.
Before this trait was established, your Aham was already in existence. If this
Aham is capable of clearly discerning these traits objectively and
independently, it will become easy to discard them in no time. Remember!
Through this exercise, the seeker is experiencing and developing a conviction
that the “I” who is using the intellect and its powers, the “I” which considers 41
the mind and its powers as its implements, is the master of the mind.
Earlier, we have done an in-depth study of the Prabuddha Manas and its
creations and found that Aham is capable of discerning these as separate from
itself. In the same way, the creations of the highest faculty of mind - the
Adhyatm Manas can be discerned by “Aham” as separate from itself. The seeker
may doubt that, since the divine spiritual inspirations are not related to
physical body, and these cannot be utilized like emotions arising in the lower
faculties of mind, perhaps these are inseparably related to the Aham. At this
stage, let us not enter into a deep discussion on this subject, as the seeker still
has very rudimentary and fleeting experience of the Adhyatm Manas, which
unlike the lower, less evolved faculties of the mind, is like a workshop for
activation of divine forces in human mind. Seers, who have had the
paranormal vision of the “light” (jyoti) of Aham at the highest level of their
spiritual evolution, tell that Aham exists beyond the Adhyatm Manas but it
illuminates the latter with its light and that reflection of Aham in the Adhyatm
Manas is like the image of the Sun seen in water. The enlightened sages say that
the brilliance of Adhyatm Manas is only a faint reflection of the inherent and
dazzling effulgence of Aham, although first experience of Adhyatm manas
creates an illusion as if this itself were Aham, which in reality it is not. Aham is
like an incessantly glittering jewel wrapped under several coverings of cloth
(the coverings of the illusory worlds created by the magical mind). As the
coverings are removed one by one, the filtered light becomes brighter and
brighter. The inherent brilliance of the jewel remains undiminished irrespective
of the number of coverings or no covering at all.
The sole purpose of going to this level of consciousness is to create the highest
level of awareness of Aham, so that the seeker becomes convinced of the
competence of the Soul for utilizing its instruments effectively. This
understanding empowers him to take off the old, sullied, tattered clothes
(regressive traits and illusions) and put on new, resplendent garments (noble,
virtuous traits) and with their help carry out the assigned duties and
responsibilities of life effectively – thus becoming a role model for others to
follow.
After attaining this level of perception through persistent practice, the seeker
may be eager to know what remains to be experienced which is beyond Aham. 42
Transcending Aham is the pure, ultimate, Immutable Super Soul (Vishuddha
Atma)- the Almighty God, of which, the individual Soul is a spark. The
conviction of this Transcendental Being comes through personal realization. By
separating the Aham from the body, the mind and everything else related to
these, successively discarding ever subtler layers of ego-bound consciousness,
the seeker is ultimately left with the immortal, immutable Soul, beyond which,
nothing remains to be discerned. The logic is simple. The thinker, the analyst,
and the object being deliberated upon, or being analyzed, can never be one and
the same. The Sun can never illuminate its own self. In the same manner, the
Soul cannot be something to be deliberated upon, nor can it be a subject of
analysis. At each moment of life your consciousness tells you that your Real-
Self - “I” is the thinker, the seer and the doer. This “I”, as we have already
discussed, is neither your body nor your mind in its conscious, subconscious or
unconscious states. It has to be some other independent entity, which remains
ever vigilant, alert and awake irrespective of the state of the body or the mind.
This is what we call Atma or Soul in spiritual parlance.
SOUL-THE EVER PRESENT WITNESS
Try as you may with the farthest range of imagination, you will never succeed
in going beyond the Soul. You will never believe that this “I” is ever non-
existent. This “I” (the Soul) is a drop of THAT absolute, indestructible,
immutable, ocean of consciousness, which we call God. The Soul itself is the
spark of THAT Supreme Sun of The Spirit.
O Seeker! May you, by the grace of God, succeed in perceiving the existence of
the Soul in yourself and appreciate that man is a deity in deep slumber (a
fallen angel, according to Christian belief) unaware of his potentialities. Within
a human being there exist, in dormant state, divine potentialities, awaiting
discovery and seeking an outlet to manifest themselves in action. It has been
demonstrated in the lives of innumerable mystics, sages, seers and occultists
through the ages that these powers can be accessed and made operative,
although their mastery requires persistent, single-pointed endeavor. Initially,
the progress is slow, but after crossing over the threshold of limiting
consciousness and rising to the plane of Adhyatm Manas, the vision becomes
clear and path easy. After that the progress is like an elevator ride. In its 43
original nature, the individual Soul (Atma) in each embodied being is an
indivisible portion of the Absolute (Parmatma).
In the next chapter, we shall discover that the Soul, too, does not have an
independent existence of its own and that it ever remains an integral part of the
Supreme Being. However, before attaining this awareness, one has to activate
the awareness of Aham within. Let these lessons and words not be taken merely
as a trivial exercise in verbosity and treated with disdain. The elaborations
made here may not be as explicit as necessary for this complex subject.
Nevertheless, it is to be emphasized that through these words a great truth is
being revealed. As you are reading these lines, your Soul is eagerly expecting
to proceed on the path leading to spiritual enlightenment. Step forward and
become its torchbearer.
It is hoped that with the foregoing contemplative exercises, the reader will
have developed the capability of making a distinction between Aham and the
faculties of the body and the mind. Experiential awareness of this fact will
make the seeker master of his mind and its traits (Vrittis). He will then
intuitively develop the competence to use these tools effectively in life.
For elaboration of such a serious subject, the ideological approach and words
used by the author may appear too crude and naive. The subject, however,
pertains to perceptions of intangible realms of consciousness, which are
beyond the reach of words and expressions. The specific taste of a particular
favorite food cannot be described in words. One has to personally taste it. The
author is simply trying to cultivate an interest in the subject, so that the reader
is motivated to himself carry out these exercises. Thus, the reader will himself
find proofs of the occult and mystic layers of consciousness and progressively
have a clear perception of the nature of the Inner-Self. Until personally
realized, knowledge remains a mere theoretical statement. Once one has the
concrete experience, no arguments to the contrary are able to shake his rocklike
living faith.
YOUR INNER-SELF (SOUL) IS THE MASTER OF YOUR MIND
Consider yourself (i.e. your Real Self) as the master of your body and mind. 44
YOU (i.e. the Soul) are the king and the mind and body are YOUR subjects. So
far your mind and body have enslaved YOU. They were dictating their terms
to you. Now shatter this influence of the mind-body duo with one mighty
blow. Let them not torment YOU any more. Free YOURSELF from their
slavery. Now YOU have become the real ruler of your kingdom. YOU are the
king. Command with authority. Ask YOUR subjects- i.e. YOUR temperament,
thoughts, determinations, intellect, desires, even the functions of the body to
work under YOUR directions. Direct them to put their signatures on this new
agreement of submission, stating that henceforth they will obey YOUR orders
like faithful employees of a king and will never show the least carelessness in
maintaining the best and most beautiful form of managerial order for YOUR
life.
There is a general belief that mind is the cause of all downfalls in morality, that
the mind puts a person in situations in which regressive traits grow like weeds
and these traits keep him dragging from one adversity to another, thus making
him perpetually unhappy. With the help of the foregoing contemplative
exercises, the seeker would become free of such troubles, since he would have
developed the faculties and competence which equip him with the confidence
and capacity to steadfastly and calmly meet all challenges of life.
AHAM (SOUL) AS THE MANAGER OF BODY AND MIND
The sight of a big factory, in which hundreds of machines, with numerous
moving parts, are operating with engines consuming thousands of
horsepowers of electricity, may overwhelm a naïve person, but its
superintending engineer, who is thoroughly familiar with its workings, feels
perfectly at ease. He makes each section of the plant work as desired, like an
experienced ‘mahout’ controlling his trained elephant, or a snake charmer
directing its captive poisonous snake to sway to his tune. The huge complex of
machines would rather invoke in its manager a feeling of pride rather than
fear. With confidence, he will watch the production of the day. One who has
properly understood the nature, interrelationship and workings of Aham and
its traits is comparable to such an efficient controlling engineer of a factory.
Prolonged practice equips the seeker with extraordinary talents. Not only his
conscious mind but also the secret, subconscious mind - the Pravritta Manas –
too, becomes responsive to his will and while the conscious mind is engaged in 45
other activities during waking hours, even when the person is asleep, the sub-
conscious keeps on working quietly for completion of its assignments, When
the awakened sub-conscious puts forward its output, it takes the new seeker by
surprise, who considers it as a result of some invisible help or a paranormal
phenomenon. The adept yogi, on the other hand, knows that such a
phenomenon is the manifestation of one’s own unknown latent potentialities.
In human psyche lie buried marvelous talents and capabilities waiting to be
awakened and tapped.
Self-confidence and patience are the two key factors for success in any high
aim. The task is difficult but it is superbly rewarding. Even if it takes years of
contemplative practice, the endeavor should not be given up. Do not remain
merely intellectually satisfied with this tract. Study, contemplate, have faith
and confidence, and sincerely and steadily move forward on the path towards
Self-Realization.
AFFIRMATIONS OF THIS LESSON
* “I” am the Master. Mind is an instrument for expression of My powers.
* “I” am not the mind. “I” am not dependent on the authority of the mind.
* ”I” am capable of separating the SELF from intellect, temperament, desires
and all other faculties and activities of mind. Leaving all these aside, what is
left, is “I AM”
* “I” am indestructible, eternal, immortal, ever -pure, immutable and
undifferentiated.
* I AM. (Not “I” am this or “I” am that)Who am I?
46
CHAPTER IV
Ishavasyamidam Sarvam Yatkincha Jagatyanjagat
That is, whatever exists in this world is pervaded by HIS omnipresence.
SO-HUM (I AM THAT)
In the earlier chapters, an attempt has been made to introduce the seeker to his
Inner-Self and to various faculties of the mind covering it. In this chapter, we
shall endeavor to understand the interrelationship between the individual Soul
(Aham) and the Supreme Soul (Parmatma) i.e. God. As a matter of fact, the Aham
of embodied beings is an inseparable portion of that Supreme Being. Basically
there is no difference between the two. Thus understood, the individual Self
has a far wider connotation – encompassing the whole manifestation and even
beyond.
Similarly, Aham is impregnated with the cosmic energies of the Divine.
Individual Soul (Aham) is being cared for and nourished by the Supreme
Divine like a foetus in the mother’s womb. The seeker’s sadhana ultimately
culminates into an experience of unity of the individual Soul (Aham) and the
Absolute Soul (Parmatma). Then will arise that state of awareness, which the
yogis describe as So- Hum i.e. I AM THAT (the Absolute Being).
MAN AS A TORTOISE IN A RIVER
Let us now practice the foregoing contemplation. Think of all people, places
and things you know. Let your imagination wander far and wide to include
everything you have seen, thought of or heard about. Your mental imagery
will show you this world as an immense expanse of matter spreading to
unknowable limits. This is how man perceives the world. What is overlooked
is that, coextensive with the material world, there also exists an endless ocean
of bio-energy (Chetna) as life and consciousness in living beings. Each unit of
Chetna and matter is perpetually in motion in quantum space (Akash). The
elements of matter constituting the physiology of beings are constantly and
cyclically undergoing physical and chemical changes. Cyclic change - a 47
phenomenon involving perpetual, repetitive movement - is the natural law
governing all manifestations of nature – living or apparently nonliving.
Changes in day and night; seasons in an year; birth-youth-old age - death and
reproduction in living organisms; a seed growing into a plant, dying and its
seeds again growing into a plant; rise and fall of civilizations; rotation of
electrons around protons and neutrons in an atom and revolution of planets
and planetary systems; birth and death of planets, stars, galaxies, etc, etc - all
natural systems are in a state of cyclic movement and flux.
Let us first consider the cyclic movement of physical matter in the embodied
beings. The chemicals, which are part of some organic matter today, will enter
your body through your meals tomorrow, and will be expelled the day after in
defecation to become part of some other organism. Medical science tells us that
at every moment old cells of our body are being destroyed and replaced by
new ones. In this manner, after a particular period, though apparently
remaining unchanged, the entire body undergoes complete renewal. New
matter keeps on entering the body through air, water and food and flows out
in course of respiration, perspiration, urination, defecation etc. In this ocean of
matter and energy, human beings and all other life forms are living like a
tortoise in a flowing river.
The tortoise is only aware of the water surrounding it. It is ignorant of the
renewal of water around it because of the movement of the current. We are
hardly aware of the movements of perpetually flowing natural currents of
matter around us. These currents are not merely flowing through the human
bodies, but are engulfing all beings and even flora and other material objects
regarded as inanimate. Everything in this world is undergoing a constant and
unstoppable change. This is the absolute, immutable law of nature, governing
not only the material world but also all realms of manifestation, including the
spiritual. “Everything in this world appears and disappears” – say the sages.
Having understood the phenomenon of perpetual movement in the visible
physical, material world, let us now consider the transmissions of energy from
the human mind as impulses, desires, emotions, ideologies, thoughts,
resolutions, etc. These too are perpetually moving around the world.
Mysteriously these energy waves travel around the world without the help of
any tangible medium. (cf. rapid expansion of mystical, spiritual, religious 48
visions and, political ideologies around the world in the past). Identical
imaginations and ideas arise in many minds simultaneously. Ideologies of
individuals get transformed into mass movements and revolutions. Mass
thinking by groups of immoral persons pollutes the environment. A gentleman
feels suffocated at such places. Conversely one feels relaxed at a place of
healthy entertainment and peaceful at a place of worship.
Audio-visual transmissions are now being controlled by information
technology. Communication of sound and images by Internet, television,
mobile phones, satellite phones, are undisputable proofs of existence of
invisible currents as carriers of information and ideologies around the world.
Polygraphs (Lie detectors) can now produce graphic pictures of thoughts
produced in various emotional states. Like clouds, the invisible currents of
thoughts and ideologies are hovering around us in space. Individuals are
continuously interacting with these currents. With the power of mind it is
possible to influence the masses by projecting specific ideologies on this
“Ideosphere.” This resurrected ancient science is of great significance for
mankind. It is, however, very complex and exhaustive. It is beyond the scope
of this small booklet.
Each of the three faculties of mind, namely, Pravritta Manas Prabuddha Manas
and Adhyatm Manas has its own independent, invisible field of energy
transmission. As the older elements of body are being perpetually replaced by
new ones, so are the constituents of mind (thoughts, ideologies, resolutions
etc.) These are perpetually moving from one place to another.
The mindset of man is always in a state of flux. An individual pledged to
continence throughout life till yesterday is found infatuated with sex today.
The most hated enemy of yesterday becomes the most loved person of today.
The person who sweats round the clock for earning more and more wealth,
suddenly becomes a hermit. There are numerous examples of such
transformations in the mindsets of individuals. Why? It is because constituents
of mental energy as old thoughts and ideologies are being perpetually replaced
by new ones.49
VISUALIZATION OF THE UNIFIED FIELD
Be seated in meditative posture. Visualize that one and the same universal,
cosmic consciousness is pervading, ordering and manifesting all animate and
inanimate forms in the cosmos. Visualize further that it is this one force of
cosmic consciousness which has differentiated into the five basic elements of
nature constituting the physiology of all living species. In ancient Indian
scriptures these elements are referred to as Prithvi (earth), Jal (water), Agni
(fire), Vayu (air), and Akash (the subatomic space). As old physical cells are
being perpetually replaced by new ones, so are the elements of mind (beliefs,
opinions, philosophies, ideologies) being replaced by new ones. In other
words, the particles of energy generating the mental concepts are also
perpetually in motion.
Now let us think about matter and energy of the world in totality. The very fact
that all visible and invisible constituents of the creation are in motion; that this
movement is being experienced by all and that everything in this world is
following its particular trajectory in movement for its specific objective, is
sufficient proof that UNIFICATION IS THE BASIS OF ENTIRE CREATION. It
proves that everything has been created in cosmos to follow universal laws
originating from ONE Unified Field. In this manner, everything in this world
is interrelated and interdependent. Saying, “Nothing in the world belongs to
me personally” or,” Everything in the world belongs to me” - has the same
implication; since in this Unified Field, everything belongs to everyone. Let us
compare this Unified Field with a river. Standing in midst of flowing river,
which molecules of its water you will claim to be related to your person?
Consider the situation. The current of water is continuously flowing. The
molecules of water that are touching your body at this particular moment will,
in the next moment, go far away from you, but you are constantly in contact
with the flowing current. As such, you have two options. Either accept the
entire stream integral to your existence or say no part of it is in contact with
you. Obviously, you cannot claim a relationship to a part, disowning the
whole.
This world is an ocean of life and energy. The soul is progressively evolving in
this medium and in this process taking what is necessary and discarding what 50
is not. Nature is not unintelligent, inert or dead. Each particle of what we call
physical matter is also instinct with intelligence and life. It is following
universal laws. Each particle is being sustained, activated, and made to act
intelligently within a particular paradigm in this Universal Field of life and
energy. All of us, like fish in water, are dependent for our activities and very
survival on this ocean of life. Particles of universally pervasive intelligence and
energy, cosmic consciousness (Chetna) and life, are activating infinite systems,
forms and forces of this cosmos.
You have to realize that all embodied beings, whatever be their form or body,
are part of your own Self, since the same universally pervasive energy -
consciousness (Chetna) which animates you is present in each of them. The
rigid fences within which you have been limiting the physical objects - people,
places and things - as belonging to you personally will have to be pulled down.
You will have to realize that the present perception, that only a few drops of
this cosmic ocean (manifested as people, places or things) belong to you, is an
illusion. Visualize that being part of the omnipresence of God (as the air in a
balloon is part of the atmosphere), your real Self (the Soul encased in body-
consciousness), encompasses the entire world. This process (the process of
blowing the balloon of body consciousness) is expanding your individual Self
to the dimension of All-Self. When this balloon bursts on attaining this level of
awareness, the seeker becomes a Yogi. A Yogi is one whose individuality has
been consciously united (merged) with the cosmic Self. Thus, in order to
become a Yogi one is required to cultivate a sense of at-one-ment and empathy
with all beings.
Says Gita-
Sarva Bhutasthamatmanam Sarva Bhutani Chatmani;
Eekchate Yogyuktatma Sarvatra Sam Darshana.
(Gita: VI/29)
Meaning: Equal-visioned everywhere, the man whose self is in Yoga, sees the
Self in all beings and beings in the Self.
That is: realizing that all beings are part of that unified existence, the yogi
interacts with them without discrimination and also perceives one’s own Self
intrinsically related to all.51
Such an individual, by expanding the limits of his thoughts and feelings to
include everyone in the world, feels an intrinsic relationship (Atmiyata) with all
living beings irrespective of their external appearance (Bahya Swaroop). Besides,
apart from being interlinked with each other, the Souls of all beings are also
individually linked to the Supreme Being. This is the truth behind the concept
of universal brotherhood. In this way, all individual souls, which are masters
of bodies of various species, are part of one unified existence. This unification
brings us very close to God. Living experience of this unity makes us worthy of
entrance into the portals of heaven and to become an integral part of it. This
experience cannot be described in words. It is a state of perpetual bliss. In
Yogic parlance, entering this indescribable, transcendental, super-
consciousness state of absolute bliss is called Samadhi. Its byproducts are
freedom from bondage of world, independence of action, freedom of self-
management and attainment of Mukti or Mokcha (Salvation, deliverance).
MEDITATION FOR AWARENESS OF THE UNIFIED FIELD
Let us now practice meditation for awareness of the Unified Field.
Be seated in a state of meditation and concentrate on the life -force flowing
through all beings. Visualize that
There is only one cosmic consciousness vibrating throughout the
cosmos. It is this cosmic force, which has differentiated into the five
basic elements constituting the bodies of all beings.
The perceptions of various types of pleasures and pains, happiness and
unhappiness by the sensory organs of sight, hearing, smell, taste and
touch are various chemical reactions produced as a consequence of
interactions between these five elements and faculties of mind. The
sensory perceptions are like the diverse frequencies of sound produced
in a stringed musical instrument under the influence of different stimuli
provided by the performer.
The primordial source of energy is one throughout the cosmos and it is
sustaining your life in the same manner as it is doing of other
organisms.
We, the children of nature are sitting together, sharing one quilt of
cosmic consciousness. 52
Have a clear, thorough concept of this truth. Let your mind, heart and intellect,
understand, feel and accept it without any reservations. Let it become a matter
of deep faith with you, requiring no reasoning.
UNIFICATION WITH THE UNIVERSAL MIND
So far we have discussed the concept of five basic elements of material nature
(Panch Mahabhoot) constituting the bodies of all beings .We have also discussed
how all embodied beings are interrelated, being sustained by the same energy
in the universal Unified Field. Now we proceed to examine how the attributes
of various domains of one universal mind are manifesting through
individualized minds of various beings. Like the universal basic elements of
physical matter described above, the compartmentalized mental processes of
individuals too are elements of a universal mental plane of consciousness. Your
individual mind is a drop in this mega ocean of mind. Whatever knowledge,
thoughts, ideologies, impulses and emotions are in your mind are basically a
few particles of this universal field of knowledge and perception. The mind of
an individual acquires bits of knowledge through books, by listening to the
enlightened persons or directly as intuition by interacting with this universal
mental plane. Like the omnipresent life force sustaining all living beings, the
ocean of knowledge too is an all-pervasive active force and it is being utilized
by all beings like the tortoise in the uninterruptedly flowing current of a river.
As the tortoise drinks a part of water from the river and discards some in the
same river by way of defecation and urination, man continues to interact with
the omnipresent Ideosphere, receiving knowledge from this universal field.
Ponder over this truth again and again and let it be firmly established in your
mind.
UNITY IN DIVERSITY
When one becomes convinced about the universality of the components of
one’s body and mind, nothing appears personal or individual. The enlightened
person becomes free of the illusion that the sheaths of his body and mind exist
in isolation. With the realization of interrelationship between all beings and
things throughout the universe, it is realized that each individual is intimately
related to everyone in the world and is an integral part of the whole. Then 53
nothing in the world appears alien. The two statements: “Everything in the
world belongs to me” and “Nothing in this world belongs to me,” convey the
same meaning, since in the Unified Field everything belongs to everyone.
Therefore, we must give prime importance to the Soul, which is eternally at-
one-ment with the universal Self than to its sheaths of body and mind. The
Soul is everlasting, indivisible, indestructible, immortal, cohesive and
immutable. The person who has awakened to this awareness of the Soul views
everything, including the inanimate matter, the less evolved beings of the
lower order in the biological kingdom, the stellar constellations, stars and
planets and all planetary systems of the cosmos with wonder and marvel. An
enlightened person feels an intuitive affinity with everything in the creation.
To him, nothing in the world appears alien, ugly, despicable or unworthy of
close intimacy He does not consider the nests of the birds less significant than
his personal residence. Such an elevated level of empathetic enlightenment is
not only essential for spiritual progress but also a necessity for the well-being
and happiness of the world. It intuitively promotes the feeling of universal
brotherhood. From this exalted level of consciousness, the world is revealed in
its true perspective and the awakened seer knows how to interact with
equanimity under all circumstances. Once a seeker rises to this awakened
awareness and vision, all attributes of nobility – love, compassion, selfless
service, fearlessness, balance and poise – automatically become part of his
nature and all traces of evil traits and impulses fall away like dry autumn
leaves before the onset of spring.
ATTITUDE OF A PERSON OF STEADFAST WISDOM (Sthit pragya)
The person who attains the status of “Sthit pragya”(Gita II - 55-72), concretely
realizes that although, apparently, all embodied beings seem to have their
independent, individualities, they are constituents of one Supreme Reality; or
that the same quantum space (Akash) is in each empty pot. That the water filled
in these many vessels is reflecting the image of the same Sun. No doubt, the
Soul has its immortal existence, but this is so in its inseparable relation to the
Supreme Soul/Spirit (Parmeshwar); which transcends the limitations of Time-
Space paradigm of the manifest universe. This is the ultimate state of unity.
This is the ultimate level of Self-realization, attaining which, the individual
soul declares: “SO-HAMASMI” i.e. “I AM THAT ABSOLUTE SPIRIT.” On this 54
level of transcendental consciousness, there is a clear perception that in the
multitude of shapes and forms of animate and inanimate objects of the world is
hidden reality of one Life, one Cosmic Force, and one Truth.
The author again and again implores the sincere seekers of Truth to strive for
attainment of this level of consciousness, since the quest for Absolute Truth
ends with the answer to “WHO AM I?” This is the highest wisdom, beyond
which nothing remains to be known. The life of one who has acquired the
Supreme Wisdom, will be full of love, compassion, empathy, truthfulness,
benevolence and all other divine attributes. This is fulfillment of the supreme
aim of human life.
AFFIRMATIONS OF THIS LESSON
* My body, mind and associated people, places and things are only momentary
manifestations of the all-pervading universal matter.
* All products of my mind - information, thoughts, ideologies, resolutions, are
particles of an undifferentiated universal field of intelligence in the Master
Mind.
* The elements of matter and mind are perpetually in motion. Therefore, there
are no limitations to the number of things belonging to me. Everything in all
planetary systems of cosmos belongs to me.
*My immortal Soul is an inseparable and indivisible portion of the Absolute
Spirit (Parmatma) in its ultimate state.
* I have attained the at-one-ment with the Supreme Spirit and am even now
experiencing the unity of my Soul with the Absolute Spirit.
*SO-HAMASMI- “I AM THAT”Who am I?
55
About the Author:
Shriram Sharma Acharya: A seer-sage and a visionary of the New Golden Era.
His personality was a harmonious blend of a saint,
spiritual scientist, yogi, philosopher, psychologist,
writer, reformer, freedom fighter, researcher, eminent
scholar and visionary. He pioneered the revival of
spirituality and creative integration of the modern and
ancient sciences and religion relevant in the
challenging circumstances of the present times. In
1979, he founded the Brahmavarchas Research
Institute, the research center in Haridwar (India)
dedicated to the integration of the modern and ancient
sciences in a practical way motivated by the noble goal
of health and happiness for all. This center houses well
equipped laboratories of Haemetology, Biochemistry, Neurophysiology,
Cardiology, Phytochemistry, Psychometry, Yagyopathy etc.
At the age of 15, (Jan 18th, 1926) a great Himalayan yogi, Swami
Sarveshvaranandji appeared before him in astral body from the flame of the
Dipaka (lamp) and guided him throughout his entire life. The next 24 years of
his life were devoted to 24 Mahapurashcharanas –each consisting of the
rhythmic recitation (japa) of 2.4 million Gayatri Mantra with strictest of
disciplines. In 1943, he married Bhagwati Devi, and ever since, the saintly couple
dedicatedly pursued the noble mission of spiritual upliftment of humankind.
Realizing the potential of inspiring literature and its relevance in the present era
of intellectual evolution, he had chosen writing as the principal mode towards
uprooting the evil tendencies and blind faith from people’s minds and arousing
the indwelling wisdom, strength and spiritual bliss. He wrote about 3000
enlightening books in Hindi on almost all topics concerning human life. He
translated the entire Vedic Vangmaya (4 Vedas, 108 Upanishads, 18 Puranas
etc.) in Hindi elucidating the tradition, style, universality and history of Vedic
Literature. He also practiced higher-level Sadhana on the arduous heights of the
Himalayas and established enliven contact with the Rishis of the Himalayas.
During 1984-1986, he carried out the unique spiritual experiment of
Sukshmikarana, meaning sublimation of vital force and physical, mental and
spiritual energies. He authored a special set of 20 books highlighting the future
of the world and conveying the message of the dawn of the New Era of Truth
during the 21st Century. On 2nd June 1990, he voluntarily shed his physical
sheath.Who am I?
56
visit www.awgp.org
Dev Sanskriti Viswa Vidyalaya is a university envisioned by Shriram Sharma
Acharya to meet the pressing need to impart global education on scientific
spirituality and life style with new thought of ethical, moral and spiritual
transformation. Visit www.dsvv.org for more information.
English edition of Akhand Jyoti magazine is available online at www.akhand-
jyoti.org.
