Overseeing this translation of Aghoreshwar Bhagwan Ram’s sermons has been a privilege and an education
The Aghoreshwar’s reply is etched in my memory : “the medical science too is the great gift of the Mother [ Bhagwati ] . One should make full use of it.” [What the Aghoreshwar preaches he practices. His disciples firmly believe that he could easily have cured his own kidney failure through his spiritual powers, but rather then do so he has chosen to undergo operation twice in the USA and has stayed for months in that country at a stretch] .
The Baba firmly believes in the fusion of science and spiritual discipline. The conversation I have narrated took place about 15 years ago. Since then I have been in what I might call his protective orbit. I have not asked for nor has he given me any guru-mantra . I have never wanted to know from him how to perform puja; nor has he recommended any ritual to me. Even when I have wanted to discuss things spiritual, he has changed the subject and wanted to know from me what the latest news has been . I have interpreted this to mean that what in effect he has been telling me is that work is worship. At one place in the booklet the Baba says that what interest one intensely is one’s allotted task-- by the Bhagwati. One should do it to the best of one’s capacity.
What attracts me to the Baba is his invitation to freedom –freedom from cant, freedom from hypocricy, freedom from hatred, jealousy, envy and pettiness, freedom from desire, freedom from ego, freedom even from scriptures. He want us to remove the wheat from the chaffe, to remove the dross covering the atman so that it shines in all its splendors. The Baba prefers character to brilliance, action to inaction, justice to mercy. He has no patience for saffron - clad sadhus sitting in sham contemplation. The hypocricy and insincerity of our leaders distresses him. So does the inequities between towns and villages. He has no doubt that the leaders will ultimately have to pay the price of their misdeeds. The Himalayas are crumbling ; leaders will run helter-skelter,” “ God may excuse them; the people will not,” says the Baba .
What attracts me to the Baba is his invitation to keep abreast with the ever changing world. No scripture, no book can ever be a guide for ever. That is why the instruction of the Guru is important. He knows you; he knows your specific needs. he knows the time and the circumstances in which a decision has to be made. That is why he says that even if God gets alienated , one should take care not to alienate the Guru .
That is by no means an invitation to irrationality. He is very clear that only that which appeals to reason should be accepted. But then once you have chosen your Guru with your own free will still matter. That is why he likens the Guru to a railway station -- you can take your ticket to heaven – or to hell –the choice is entirely yours . you have to decide, you have to make the effort, you have to take consequences. For in the ultimate analysis, the Aghoreshwar is like the mother earth. You can perform puja on it, or deposit excreta. It is untouched by either. The Aghoreshwar is like rain, which falls equally on saints and sinners, on the rich and the poor. He does not discriminate. What do the earth and the rain care for our vices and our virtues ?And what does the Aghoreshwar care for our vices and virtues ? There are the creations of the mind .Close your eyes and everything disappears. The Aghoreshwar prepares us for the final reality and wants us to realize it here and now.
The Aghoreshwar wants us to realize that pain and pleasure are the twin wheels of the chariot of life. Without the one the other is incomplete. He wants us to take pleasure and pain, the ups and downs of life, in our stride. He does not want us to be demoralized, whatever the circumstances. He asks us neither to fear hell nor to seek heaven. He suggests action—action without craving for results. He wants us to worship the Devi without seeking boons.
Both action and knowledge are important in life. The fusions of the two make life worthwhile. “Come to me without desire; you may come as a pauper but return as a Prince.’’
The Guru, the Aghoreshwar says, is superior to the mythical stone [paras] which turns iron into gold. The mythical stone does turn iron into gold but the converted gold does not have the capacity to change another piece of iron into gold. In contrast, the Guru creates disciples who have the capacity to turn other persons into Gurus.
The nuggets contained in “life’s Pathway”certainly have the potency to uplift you--to remove the barrier between the Guru and you--At least for the time being, the Guru and you are one.
Of course, the Aghoreshwar’s sermons have been in Hindi and for the Indian masses. To render them into English is a difficult undertaking. The diction, the rhythm, the cadence does get lost to a great extent. Yet the task had to be attempted because non- Indians must know that such a being exists on earth. And if his sayings are followed peace shall reign not only in individual hearts but also in the world at large. ‘Om Snatched Ekam Bramha,’ [I salute that being who is the destroyer , preserver and creator of the world, that being who is ever constant, who is stranger to duality, who is beginningless and endless – let him and me be one] .
[We are indebted to M. Vasudevan for typing and retyping the script and to Girja Shankar Sahay and Abha Sahay for reading the proofs].
SACHCHIDANAN
HUMAN LIFE
1. Human birth is the reward of countless acts of penance. He who shies away from good deeds, even after acquiring human birth, is not worthy of salvation. He alone is man who is attuned to the Brahma
2. O, KAPALIKA [worshipper of Shiva] human birth has great significance. Make a careful note: You can get dwellings again and again. You can take birth on this earth over and again, you can de favoured with friends ad infinitum, you can have wife interminably, but you cannot be endowed with human life time and again. In the circumstances, having acquired human birth, take recourse to deeds which will putify your life.
3. If you want to live, take to simplicity. Simplicity leads to plain living which is the philosophy of life. Love and fellowfeeling is the roof of life. They constantly keep on growing on the ladder of plain living. They constitute the force which, by subduing all ingnominees, gives a new inspiration to you .This rare inspiration comes to a realized divine soul of a highly elevated stature who has attained true knowledge as a result of relentless pursuit of spiritual practices.
4. Scrupulous observance of NIYAMA and SANYAMA is the means of positive success in life.
5. O, KAPALIKA! Pomp and show lead life stray. Simple living is the best way of life. You must realize perfectly. Truth lies in simplicity and affinity inheres of truth. And affinity is the mother of creativity and creativity the ultimate goal of life. There is not an iota of doubt that achievement of the ultimate objective is the attainment of NIRVANA.
6. Life’s problems are not solved by violence and war. Truth and love are the greatest virtures of life.
7. O, KAPALIKA! If you yearn to make life crystal pure, do not waste away your body, do not let it rot. Always bear in mind that the world is poised on a tottering brink for a final oblivion. Leave everything aside. Concentrate all your powers and intellect on building up humanism. This will have to acquire contentment. This will be your supreme sacrifice. Sternest penance.
8. O, mortal! Life is transient. Therefore, worship the mother, the giver boons, so that you are blessed and are able to inspire others to do good deeds.
9. The life of the rich gets singed. If one does not develop spirit of detachment, life is an exercise in futulity.
10. Generation of KRIYA--SHAKTI (energy) triggers welcome changes in life.
11. The dictates of the soul alone lead to the consummation of a fruitful life. Their disobedience brings about despair and failure.
12. A free and blissful life is life divine. Demolish the traditions that stand in the way. Therein lays life’s fulfillment.
13. Aimless existence shortens life.
14. Only a balanced mind can fathom life’s mysteries.
15. Only life full of kindness and compassion is a desirable life.
16. Companionship, love and affection constitute good life.
17. Surrender of the ‘Self’ to the ‘UNKNOWN’ is significant achievement indeed.
18. In love lies life’s worth.
19. Practical life alone is happy life. The life of one who is not practical is like a drum which emanates sound only when stroked.
20. Rather than communion with cherished ideal, waiting for its consummation itself is life.
21. Discontended life is a destitute life in all respects.
22. Every step of the sacrificial animal leads him closer to death. This is equally true of man. Life is short. Life is full of miseries and anxieties. One should realise this through true knowledge.
23. Lack of practice blunts the intellect and generates indolence, yawn and sleep which, in their own turn, shorten life and push one to death. Practice makes life highly propitious.
24. A disciplined life brings about happiness and peace and leads one to the path of salvation.
25. One, whose life suffers from confusion and tension, lives like a destitute. Such a life is burdensome.
26. the tendencies of dissension and divisiveness are growing more and more intense day by day due to waywardness, ignobility, misconduct, mutually recriminatory outlook and utterances produced by unchecked and unihibited proliferation of ignoble, obscene, literature and unrestrained life.
27. There are four fundamental truths about life. It is not necessary that you remember all the four. If you want to lead a bilissful life, remember two things : forget the good deed you may have done to others and ignore for ever the harm others may done to you. Two more things; always be conscious of God and also of death.
28. Human life is but a shadow, a transitory thing. Tune every moment of this transient life with the constant melody of good deeds so that it casts a spell on others.
29. The significance of life lies in honestly regulating its fields of activities. An ideal man should live in such a manner that his life may not cause pain to anybody’s soul. O, traveler! Merely paying lip-service to the principle of humanity and altruism is not desirable. On the other hand, you must be capable of putting it into practice even at the cost of undergoing countless hardships in the process, at every crossing of life. Only then, you turn into a true benefactor and servant.
30. O, KAPALIKA! You grapple patiently with the situations as they emerge. One who does so is the best amongst men. Just as physical exercise tones up the body and solution of complicated problems sharpens the intellect, in similar manner, encounter with difficult circumstances yields spiritual stamina.
31. Hatred and jealousy are the cause of discontentment in life.
THE WORLD
1. O, Mortal! The world is vast; the Divine Mother has sent you in this world to live, with a direction to make yourself vast. If you fail to do so, if you fail to do not build up your soul-power, knowledge and valour to the dimension of the world, you would remain like the frog in the well. Don’t you know, that eventually will grieve the Divine Mother and none can gain immortality by causing unhappiness to the Mother.
2. O, Mad man! Lost in the labyrinth, you have forgotten the promises which you had made (before your advent).
3. This world is the place of temporary halt: Everybody is destined to depart after the last night of life.
4. O, BRAHMANISHTHA! The world is worn- out stump whose tender leaves are caste, religion and hypocrisy. Because the tree is worn-out, its fruits are bitter. Its flowerings generate foul air, making men extremely unhappy. Discard the foul leaves and the poisonous fruits.
TRUE GURU
1. The true guru is one whose very presence generates pure thoughts, inspires fresh ideas and effortlessly cleanses the soul.
2. The Guru is one whose mere presence brings peace to the atman.
3. Ye gathered on the Sarveshwari boat, you can sail across the ocean of life by following the law indicated by the GURU.
4. By propitiation of MAA-GURU, you can achieve salvation.
5. Some people compare the SAD-GURU with PARASA stone. Undoubtedly, the PARASA stone converts iron into gold but this converted gold dose not possesses the power to turn another piece of iron into gold. As against this, the SAD-GURUS into his own image, but also bestows upon them the capacity to create SAD-GURUS of their own stature. The Sun (SAD-GURU) embraces the light (disciple) but the latter should also manifest the experience derived from the sun. Only then, the oneness of the sun and the sunlight will prove propitious for the mankind.
6. Without the sun, darkness is not dispelled. Without the grace of the Guru, the heart’s darkness does not disappear. Light as many bulbs as you may, it cannot become daylight.
7. The teachings of the GURU are profound like rain-water which cannot be held by the mountain peaks and, passing through gulleys, seeks its level in the ocean.
8. The light of life rests within one’s own self. The truth downs with the grace of the GURU.
9. O, God! Lead me from untruth to truth, from darkness to light.
10. The GURU is synonymous with electricity. If the electrical fittings in all your ten rooms (the ten organs of your body) have been properly installed, the electric current will naturally flow through all of them.
11. Let the world be alienated but, O, Guru! You must not cold-shoulder me.
12. The real GURU is that very inner self which, by its inspiration, has shown you the path thus far.
13. The rays emanating from the nails of the lotus feet of the GURU bestow transparent sight.
14. A physical body does not constitute the Guru. He happens to be one’s own life- force.
15. If God is angry, he can be persuaded. If, however, the Guru is angry, the disciple will lose both this world and the world beyond.
16. Body keeps changing constantly—from childhood to adolescence, from adolescence to youth and, finally, from youth to old age. The process follows its own course. Only the grace of the Guru can eliminate the resultant pain.
17. The Guru’s preaching may not conform to the scriptures but they are fashioned to meet the exigencies of time and space. They cut the Gordian knot and lead you to salvation. The preachings of the Guru unveil the mysteries of life and lead you towards a bright future.
18. None can cross the ocean of life without the Guru’s help. Not even if he were SHIVA and BRAHMA combined together.
19. The physical body comprising bones and flesh does not constitute Guru. Guru is that seat of divinity whose gospels will lead you to perfection. If you will continue to imbibe them into your conduct, you will be able to comprehend “GURUTVA” (the essence of what the GURU stands for) in its entirety. The GURU represents the full flowering of your thoughts, innate devotion and faith.
20. He alone can realise true knowledge that is humble in mind, speech and action and inquisitive of such knowledge from the GURU. Zestfully alive to his after such enlightenment, he only becomes a source of noble inspiration, in this life foe others too.
21. He, who studies, analyses and acts upon the precepts of his GURU, after listening to them, earns the right to all righteous deeds and splendors.
22. Even if one fails to achieve anything in this life, one can sail across the ocean of the world simply by concentrating on the lotus-feet of the GURU. The concepts of vice and virtues are merely fantasies of the mind. One should entertain divine spirit in the soul.
23. What is grief? It is the non-fulfilment of desires. The shelter of the Guru is essential to guard against desires. The Guru is like a railway station, from where you can board a train for a destination of your choice—for hell by malevolence and for heaven by benevolence.
24. Extricate yourself from darkness. It is you who has to make the effort, not the Guru.
GURU MANTRA
1. For sailing across the ocean of life, Guru Mantra is the only oar.
2. The chanting of the Mantra (incantation) purifies the nerves. The heart is purged of the impurities. The TRIDOSHA, the there-fold maladies, are eliminated. Spontaneously, the mind and the heart remain in perfect order. Noble deeds are the obvious result. All embracing pure feelings will lead to all-round advancement. Peace shall prevail.
3. Dissolve the (Guru given) Mantra in your mouth. See what pleasure you get. Life will be fulfilled, and you will get a glimpse of the soul.
4. O, worshippers of MAA—Guru! None teaches the lion to hunt, the fish to swim. O, worshippers of the SAD—GURU—MANTRA! Comprehend it and realise it.
5. The practice of the Mantra with which one is initiated by the Guru eliminates the predetermined destiny. Misfortune is driven away.
GURU AND DISCIPLE
1. The mutual cooperation of the Guru and the disciple is desirable. The Guru’s teachings yield perfect results, provided the disciple imbibes them in proper spirit. The responsibility for imparting precepts of true knowledge rests on the Guru and that for their compliance lies on the disciple.
2. O, my disciples! You will neither grasp what I say nor what the scriptures and the forefathers have said until you yourself have experienced them.
3. The Guru releases the power of memory and expression of the disciple who has complete faith in him. Then, the disciple goes on reciting, blow by blow, the events and acquaintances which had occurred ten years before. This very phenomenon is indicative of divine or identical state.
4. The lion does not teach its cub to hunt. It comes to the cub naturally. Similarly, the fish does not teach its young ones to swim; they take to water the day they are born. Likewise the Guru’s proximity of ten minutes will end the complications of a whole lifetime. If it turns into proximity in the true sense of the term, then, it proves the maxim ‘Guru creates Guru, not a disciple.’
5. The face of the Guru is like the moon which the eyes of the disciple keep on savoring just as the bird CHAKORA (a partridge) enjoys the sight of the moon intently. I wish to gaze at the lotus—feet of the Guru ever and anon.
6. We can switch on the bright light of our life with the subtle wires connected with the power – house (the Guru).If we connected it with a thick wire, the bulb will get fused.
GOD THE ALMIGHTY
1. God exists in every ion of the world. The saintly person treats every ion as part of God. O, Man! To be nearer to God, respect the dignity due to each particle.
2. Painful austerities of spiritual practices, penance, fast, Yoga etc. are not the only means of realization of God. On the other hand, he can be realised even in course of family-life, without recourse to any spiritual practice. The only requisite is the purity of the soul.
3. If you want to attain God, tread the path indicated by him and do well to the world. O, man! You remember it well that neither your wealth nor your progeny can take you to God. If you think that you wife, your parents and your close relations will carry you up to God, you are under a delusion. Only he can get near him who, abiding by his call, devotes himself to the welfare of the entire mankind.
4. Perceive the presence of your self in every one; every man is a manifestation of God.
5. Your good or bad deeds cannot be concealed from the sky and space, the messengers of God, who are omniscient.
6. You do not bestow vision on one which you had shown the path and do not show the path to one whom you have provided with vision. The redemption from the life of this dilemma lies in surrender to the feet of the Almighty God.
7. One, who is aware of the real face of atheism, cannot ignore the existence of God.
8. He who comprehends the measure of life, both from within and without, realises God and divinity.
9. Realization of God is the measure of life. To forget him is to debase him.
10. The state of a person whose mind revolves round food, clothes and ornaments is worse than that of an animal. Dependence on God alone will release you from world’s slavery.
11. The heart of the person who has no yearning for opulence is the abode of God; he is beyond the reach of those who hanker after worldly splendour.
12. Only after extricating oneself from bondages does one earn the right to be near God.
13. God is not the product of any country’s language. A country’s language is not God’s language—be it Sanskrit, Arabic, Pail or Prairie.
14. One should not be perturbed over misfortune and one should not lose patience. It is only at the stage where one’s reasoning faculty owns defeat that the path for the realization of God is facilitated.
15. Investing a single grain in the path of God begets you one hundred grains.
16. He, who correctly pictures the beauty of the soul, perceives God.
17. God resides in truth and faith alone.
18. In the whole Universe, there is no treasure worth offering to God except ATMAN (soul).
19. Nobody has exclusive claim on God. He does not shower his blessings upon any particular individual nor is any particular individual his favourite devotee. For rapport with God, the purity of one’s soul is most essential. Only the pure-hearted is worthy of communion with God.
20. O, misguided mortal! Do not be misled in your search for God. If your heart is pure, God is with you. Don’t you know that it is you who happens to be the shrine of God and he abides in you yourself?
21. Those engrossed in worldly affluence are far away from God.
22. If one is prone to God, worldly splendour lags behind and if one hankers after worldly splendour, god is left behind.
BRAHMA
1. Brahma has no form, no colour. He has neither dimension nor diversity. He
Is neither visible nor invisible. If you want to look for him, go beyond form
1. And dimension, beyond visibility and invisibility. Worship self. You will definitely experience Brahma and enter into communion with him.
2. He, who depends upon Brahma, expects nothing form the world.
3. O, my kindred souls! My soul is universal which abides within you and all other creatures of the world identically. This itself is my vast form, of which you and all other living beings of the universe equally constitute component parts. Therefore, O, my worshippers! The first requirement of my propitiation is that you should not cause anguish to any one of my limbs. Do not entertain ill-will towards any part; do not think ill of any part. Protect all my limbs. Be virtuous in your conduct towards all of them. Honour them all. Have a pious attitude towards the beauty of all my limbs. Extend pure love to all of them. Impress all of them with your sense of sacrifice and service. O, my devotees! If you will do O, I shall feel happy to watch my development within you.
4. The BRAHMA, in whose quest you are restless, inheres within your own self. Forgetting the ego of ‘I’ and ‘You’ you will spontaneously realise BRAHMA and enter into communion with him. The spirit of ‘I am BRAHMA ‘is for beyond the confines of ‘I’ and ‘You’.
MAN, THE MORTAL
1. Man is not the slave of circumstances; the circumstances are the slaves of men. They put to test one’s abilities. The able ma fights out the circumstances and marches ahead. He, who gets defeated and retreats, has no substance. He has no right to live.
2. Just as the nature of fire is to give heat, of water to give coolness, of food to satisfy hunger, likewise, the nature of man is to exude friendliness and serve mankind.
3. Hasty decisions are a sign of weakness.
4. Those who are patient achieve immortality; the impatient get burnt out like straw.
5. However bad one may be, however evil one’s thinking, if one repents over it, one is not bad.
6. Hatred, jealousy and envy consume a man. They are signs of weakness.
7. O, KAPALIKA! Every man, born in the world, comes with a mission. That which truly interests you is your mission. The path to your future is paved with your own actions. If you have found your right mission, devote all your physical and mental strength to make it a success. You are bound to succeed.
8. Hatred and jealously degrade a man; kindness and compassion bestow divinity.
9. Mental tension is a sign of weakness. It drags one towards futility.
10. One, who does not deprive his fellow-beings of his sweet smile, does not cause envy, jealousy and hatred.
11. Do not become anything; you simply evolve yourself into a man. Do not turn into a patron of perversion by becoming a BRAHMIN, KSHATRIYA, VAISHYA or AHUDRA. This has not received public approval.
12. He alone is discerning, who envisions every particle everywhere permeated with God and the GURU. He has perfect vision and he can instantaneously attain the state of Absolute Consciousness. This state is unattainable by most of the people.
THE IDEAL MAN
1. He who has conquered the senses and is bereft of greed, is untouched by every misfortune. He is commendable and praiseworthy.
2. A man engaged in propitious deeds respects his parents and kith and kin. He happens to be affectionate and benevolent by nature. He encourages his wife and sons towards virtuous deeds. He urges them towards the GURU and identical personages and inducts them in the conduct and ideals of Aghoreshwar and great men.
3. Creation exists only as long as your eyes are open. The moment your eyes are shut, your soul leaves your body and for you the Doomsday has arrived. He alone is identical to a man with perfect vision whose conscience is guided by the consideration of benevolence.
4. He is great who ignores pain. The acquired grief makes one miserable.
5. Only the enlightened can lend a helping hand to the fallen, the fallen cannot uplift the fallen.
6. He alone is a great man in whom you observe spirit of compassion.
ANIGNOBLE PERSON
1. He is called an untruthful person who goes on repeating the demerits and speaking ill of others, uncalled for, and suppresses his own shortcomings. His company is fit to be shunned absolutely. He is an embodiment of despicable thoughts.
2. One whose life is steeped in misdeeds and crimes and who has no repentance for the same, is like excreta. He should be disassociated with.
3. A deceitful person is like a white-washed grave, whose exterior looks attractive but the interior is full of the stinking smell of the purified body.
4. One who wants to delude himself or to keep himself in the dark, generates evil deed or distrust.
5. The body of one who is fallen diffuses foul smell. Discard him. He is the mine of all vices.
6. One who has been endowed with a long life but happens to be disgraceful, is a vermin of hell, a worm. He is fit to be spurned and forgotten.
7. Develop the capacity to distinguish between man and demon.
8. One who is totally bereft of compassion, sense of duty and meditation, is called a demon.
THE HUMAN BEAST
1. The heartless man, whose mind is alienated from his heart, is like a beast.
2. One’s own hut, own door, is loftier then another person’s castle. He alone is a man who sticks to his own hut or door, and does not stray hither and thither, ignored and abandoned like a dog.
3. Behe a man a householder or an ascetic, if he picks up scuffles and quarrels, indulges in mutual jealousy, hatred, derogation and indifference and is an egoist, he has the attributes of an animal; even though living in human form.
4. The distinction between man and beast is that whereas man is capable of changing his nature, thought and ideas, the beast is not.
THE SOUL
1. The soul is immortal. Victory or defeat carries no significance whatsoever for the soul. Complete peace of the soul is derived from virtuous conduct and even from the spirit of identification of the self with all.
2. The purity of the soul itself is the pivot around which happiness and peace revolve. Its attainment is a sort of spiritual discipline. Everything is the world is within the easy grasp of a pure soul.
3. He who recognizes the voice of the soul, keeps even the ‘Invisible’ within the range of his sight.
4. O, pure soul! The indestructible abiding within you itself happens to be the divine light of piety of Lord Shiva, the Kapalika, residing in the uoter hemisphere. The entire conduct of your life should be guided by the objective of experiencing this very divine light. The course of your entire life should derive inspiration and energy from this very divine light. It is this very essence of the truth of life and DHARMA (PIETY) which determines the ‘Eternal’ in this destructible creation.
5. Having heard the voice of the soul, do not disclose it to anybody. Contemplate over it silently.
6. Do not debase your soul. This itsielf is a noble attribute of your life.
7. One whose soul is dead, is a mobile grave.
8. Do not be afraid of those who physically assault you. They can never touch your soul. The intellect of the Aughars is self—oriented. Therefore, you roam about in the soul.
9. You yourself are self- manifested (God). The day and the moment you will assimilate this spirit in your character and behaviour, you will cease to fear life and death. You will get free from the considerations of loss and gain. You shall not become a refuge of worldly attachments and bonds.
10. The soul is the Kalpavriksha (the mythical tree which fulfils all desires). Under this kalpavriksha, all the desire are fulfilled. Therefore, preservation of the soul is your highest duty.
11. Happiness and peace are the chief aims of life , and the purity of the soul is the only means of achieving them. Through purity of soul, you can achieve the rarest of rare; you can solve even the most complicated riddles of the world.
MIND
1. O, Mortal! The dictates of the Mind are mlsleading. It is fickle and its fickleness leads you to the brink of countless desires. If you want to lead a truly blissful life, recognize the voice of ATMAN. Remember, you soul will always give you the right inspiration. It is full of light like the lamp and shines bright like the bulb.
2. Measure mind by mind; duality will cease.
3. A man with a profligate mind loses balance of his body. He is also liable to harm himself, his society and his country.
4. You will definitely have itspot out life in the wilderness of the mind.
5. Mind is the reflection of the soul itself. On disciplining it, the experience of the soul begins to dawn.
6. The soul can be known only through the medium of the mind. Mind is the reflection of the soul. Just as there is no difference between sun and sunlight, so also there is no difference between the mind and the soul.
7. Even if the mind (HANA) flies away, let it go. The body should not, however, be permitted to break loose. If the bow-string are slack, the arrows cannot be shot.
8. The call of the mind can never be perfect. You should harken to the dominant dictates of the soul.
9. A man gets inspiration from two sources, firstly, from the mind and, secondly, from the soul. There is a vast gulf of difference between the soul and the mind. The soul provides the right inspiration to the heart and, due to its fickle nature, every moment the mind misguides man hither and thither. Therefore, only the dictates of antics of the ascetics and sanyasins with wavering minds.
SELF—REALISATION
Where there is victory, there is defeat. Where there is defeat, there is victory. For correct appraisal of the character of the two , it is most essential to recognize the self first. In the wake of this recognition, the ego disappears automatically. In that circumstance, one nit only directly perceives victory and defeat but even thee world as a whole.
In the absence of one’s vision, the external brilliant golden light is useless. But the light burning in the soul of those who are born blind and have no vision, happens to be alive and strong. Having entered into communion with BRAHMA, they naturally absorb within themselves the divinity inherent in the creation. Therefore, you accept only those elements in the creation which are conducive to the growth of the light of your soul.
Amongst all forms of knowledge, self- realization is the best. Its achievement lies in conquering the tendencies of the mind.
Howsoever profoundly learned or excellent master of MANTRAS one may be, in the absence of consciousness, all such attainments are redundant. Consciousness is the essence of all knowledge.
Do not cause anxiety to any creature.
Accept the teachings of the scriptures, great men or the GURU only if they appeal to you on the basis of your own experience.
SELF—INTROSPECTION
From the contemplation of the soul, all disturbances are uprooted.
Do not suppress that which is happening within your self.
Knowledge is not stored in scriptures and religious injunctions. Rather, it wells up spontaneously in human heart from self—contemplation Scriptures and injunctions provide the common path for this purpose.
The day you will start discerning yourself, all the ideas tightly bound up with the shackles of desires, emanating from the fetters of deeds performed in course of all your births, will disappear, run away and become extinct. So long as you will continue your efforts, you will yourself be a destitute, far removed from own self.
The deities produced by incantation, rites and rituals and religious observances can bestow on you material happiness. They cannot ensure the direct vision of your soul to you.
KARMA
To-day’s action constitutes tomorrow’s future.
Do not repeat mistakes. Remember them.
Nobody bestows pleasure and pain on others, O, brother! You reap the consequences of your own action.
Treat the work that lies ahead of you as your religion. Therein lays the fulfilment of DHARMA (PLETY), rather than in mere speculation.
You must learn some lesson from those who are by nature engaged in ideal work.
Can one who deliberately swallows poison, save his life by crying out for help on the plea that he was ignorant? Can one who wilfully jumps from a mountain, save himself simply by arguing that it happened unknowingly? Can one who goes on indulging in vices intentionally, save him from their consequences merely by pronouncing that they happened unwittingly? Only he lives who is faithful to work. Action implies good deed. Nothing is impossible for an assiduous person.
Actions which do not benefit the ATMAN are worthless.
It is a gross sin to worship those who happen to be Brahmins by caste. The worship of one who is Brahmin by deeds even though Chandal by caste, yields virtues and rewards of the highest order.
We cannot be the rightful claimant of the equity and justice of that ‘all—pervading’ by dint of our material efforts.
CRIME
To, hide a crime is a futile exercise. The ignorant can hide his crime from the enlightened only by covering him with a veil. This is because crime is writ large on the face of the guilty man, which the enlightened detect only in a moment. Whereas gold is tested time and again, man is tested only once.
Man should repent over his errors. To repeat them is a great offence.
O, People! Avoid crime. Else, you will be wasted away. Give up fickleness of your life. Go through life with a composed mind. Avoid evil deeds. Don’t you know that, only in that circumstance, the firewood of all your actions is burnt out in a tranquil and collected mind (SAMAHITA CHHITTA).
O, KAPALIKA! If your one hand does evil and one eye sees evil, cut off your hand and pull out eye. Not because, otherwise, they will persist in their wrong-doing and their mischief will not cease, but because, due to them your body will not be branded profligate, in as much as profligacy is the vilest leprosy of cost of these limbs.
If one halts on an auspicious path, the distance increases. Do not interrupt this journey; keep on marching.
Desireless action
Even while performing all deeds, develop the sense of a nondoer. The conscience gives this inspiration, though you may apparently be seen chasing after work. Do not ignore it. You have neither seen nor heard anybody taking away anything from this world. And yet man, seized with attachment, is busy acquiring that which rests at one and the samee place ( collectively). You discover it in the wilderness of mind in the midst of the state of concentration and non-concentration .
You neither fear hell nor have temptation for heaven. This will make it quite easy for you to know, perform and to neter into communtion ( with the self ). You will be able to attain them instantly, you should neither entertain any particular fascination for the cherished one nor spirt of aversion for the disagreeable one .
BEHAVIOUR
Those who uplift themselves by their conduct, find everything within their easy reach.
2. Watch your conduct. This will be ideal for you .
3 Fear breeds misbehaviour is the foundation of fearlessness.
4 One should yearn for human conduct, which is rare even for gods,
and not for the conduct of the beast .
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