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\begin{document}

\pagenumbering{roman}

\twocolumn[\centerline{\LARGE {\bf VIRTUES}}
\bigskip
\bigskip]
      \centerline{English translation of Gujarati Book}
      \centerline{Title   -  Sadhak and Sathi}
      \centerline{Author  -  Shri Atmanandji (Dr. Soneji)}
\bigskip
\centerline{\large{\bf Table of Contents}}
\bigskip

\noindent 01\ \ \ \ \  Forgiveness                (Kshama)\\
02\ \ \ \ \  Charity                    (Dana)\\
03\ \ \ \ \  True Mercy                 (Daya)\\
04\ \ \ \ \  Celibacy                   (Brahma-Charya)\\
05\ \ \ \ \  Tolerance                  (Shahan-Shilata)\\
06\ \ \ \ \  Good use of Time           (Samayno Sadupayog)\\
07\ \ \ \ \  Silence                    (Mauna)\\
08\ \ \ \ \  Control of Taste           (Rasa-swada-jaya)\\
09\ \ \ \ \  Equanimity                 (Samatani  Sadhana)\\
10\ \ \ \ \  Study of Self              (Svadhyaya Shilta)\\
11\ \ \ \ \  Restraint  of Wantonness   (Swachhand-Nirodh)\\
12\ \ \ \ \  Detachment 		(Nirmohi-Panu)\\
13\ \ \ \ \  Humility 		        (Vinaya)\\
14\ \ \ \ \  Adverse Feeling            (Vibhav-bhavo)\\
15\ \ \ \ \  Contentment 		(Santosh)\\
16\ \ \ \ \  Company of Nobles          (Sat-Samagam)\\
17\ \ \ \ \  Awakenness of Soul         (Atama-Jagruti)\\
18\ \ \ \ \  Compassion                 (Karuna)\\
19\ \ \ \ \  Path of Devotion           (Bhakti Margani Aaradhan)\\
20\ \ \ \ \  Renunciation               (Tyaga-Dharma)\\
21\ \ \ \ \  Universal Friendliness     (Maitri)\\
22\ \ \ \ \  Truthfulness               (Satyanistha)\\
23\ \ \ \ \  Straightforwardness        (Saralta)\\
24\ \ \ \ \  Principle of Karma         (Karmana Niyamo)\\
25\ \ \ \ \  Meditation                 (Dhyan)\\
26\ \ \ \ \  Principle of Relativity    (Sapekshatana Niyamo)\\
27\ \ \ \ \  True Success in Life       (Jivanani Sachi Safalta)\\
28\ \ \ \ \  Cycle of Worldly Existence (Samsar Paribhramana)\\
29\ \ \ \ \  Moderation in Food         (Mitahar)\\
30\ \ \ \ \  Community Welfare          (Samuha Kalyanani Bhavna)\\
31\ \ \ \ \  Self Control               (Samyam)\\
32\ \ \ \ \  Virtues of Others          (Guna-Pramod)\\

\medskip\hrule\vfill\eject
\pagenumbering{arabic}

      %CHAPTER - 1

\section{FORGIVENESS (KSHAMA)}

      \medskip\leftline{BACKGROUND:}

      Forgiveness, a unique part of our religion, prevents emergence
      or the rise of anger in one's self, inspite of the outside
      forces that can get you angry.  Forgiveness is a desirable
      virtue of heroes.  Real forgiveness makes a person ponder, ``Even
      though I have the capacity to fight with the opposing individual
      or object, how can I discard this virtue of forgiveness and
      resort to anger?  Anger demolishes the very foundation of
      forgiveness which is precisely my inborn nature, my true being.''
      Great saints, who uphold forgiveness with such true
      philosophical thinking are real heroes in this universe.

      \medskip\leftline{THE GENERAL NATURE OF ANGER}

      Passion, Anger, and Greed are the three basic vices.  They are
      described in Indian culture as the gateways of hell.  A Sadhaka,
      therefore, who fears sin, should try to overcome these three
      vices in the right spirit and sense.  When a person is overcome
      with anger, he forgets the difference between the good and the
      bad and acts blindly without being discreet.  The upsurge of
      anger creates several physical reactions that develop in the
      body of the angry person.  His heart throbs at a higher rate,
      his brows furrow, his face becomes flushed and he starts
      perspiring.  The person becomes belligerent, his hands and feet
      tremble, and the angry person attacks the adversary with blows
      of his fists or kicks.  He starts to hit with anything, like a
      stick, a dagger, a sword or a gun.  If a man does not want to
      surrender to such outside destructive forces (Tandava-nritya),
      he should evaluate his anger in its very initial stage, and try
      not to be dominated by it.


      \medskip\leftline{THE WAYS TO CONQUER ANGER}

      One has to pass through two stages of training to conquer anger:

         1. Knowledge of the subtle nature of anger.

         2. Experimenting with forgiveness in daily life.



      \medskip\leftline{1. KNOWLEDGE OF THE SUBTLE NATURE}
      \leftline{OF ANGER}

         The pathway to get rid of anger cannot be traced properly
         until we appropriately know what anger is.  Anger is a
         perverse state of the Soul.  There are three causes for the
         rise of this perversion:

         a. The external object or person has done some wrong to us,
            abused us or obstructed what we desired to achieve.

         b. Rise of internal illusory Karma.  Actually the soul is
            perfectly pure by nature and it has the valuable
            characteristic of forgiveness.  However, it gets turbid or
            confused when it is subjected to the rise of Karma
            resulting in anger.  Anger is the reverse of forgiveness.

         c. The main reason for the rise of anger is the forgetfulness
            of one's own nature, that is, of forgiveness.  This means
            the loss of faith and abandonment of the knowledge that ``I
            am of the nature of forgiveness.''  The result is an
            outburst of anger on the part of the mind.  Thus, the lack
            of clear knowledge about the basic nature of our true self
            is the main reason for the rise of anger.


      \medskip\leftline{2. EXPERIMENTING WITH FORGIVENESS IN}
      \leftline{DAILY LIFE:}

         One who has firmly resolved that this soul is of the nature
         of forgiveness, has to remain awake and alert when anger
         seems to overtake him.  He should then ponder in his mind
         this way, ``This anger is not found in my original nature; it
         is the result only of the rise of Karma or action done in the
         past life.  Why should I, then, give a place to this
         extraneous emotion in my soul?  This anger is unholy.  It is
         an enemy to my nature and it even leads to sorrow in this
         world.

         Moreover, the Karma that will shape itself due to anger will
         again arise and lead me to sorrow in future.  I, must,
         therefore, discard anger that causes loss to me in all
         respects and at the same time I must get firmly established
         in forgiveness, in equanimity of mind, and in the state of
         the knowledge, because I have the ability to recognize anger
         before it arises or immediately when it arises.''

         A great soul-force is created in one's self, by constantly
         practicing in this way the awareness to separate the
         perversion of anger from one's true self.  With this
         soul-force, one gets firmly established in Samadhi, a form of
         unique forgiveness.  Then the person is not tied by the
         bondage of Karma, but experiences unique peace and
         unparalleled peace of mind and heart.  Be aware, O Great
         Souls, that constant and patient experimental training,
         through a state of awakening of the soul, is precisely the
         right way to cultivate the virtue of forgiveness and to
         conquer anger.

         Just as a man resolves to abstain from food at the time of a
         fast, or takes another religious vow, similarly, one who
         wants to root out anger, should take a vow of training
         everyday, ``I shall not subject myself to anger today.''  He
         should also fix a small penance for each lapse so that
         mistakes committed every day can be counted.  If a person
         trains himself for some time in this way consciously, his
         nature will change.  Such is the great power of this small
         vow, and hence, its great utility to the Sadhaka.

      \medskip\leftline{OBSTACLES TO THE SADHANA}
      \leftline{OF FORGIVENESS:}

      It is possible that a Sadhaka will come across certain obstacles
      in the present age in which most people are averse to or dislike
      religion.  But a Sadhaka should know that such insults,
      obstacles and the like, coming from these people averse to
      religion, form a good opportunity for him to minimize his
      earlier Karmas.

      From one view-point, it is proper for him to be thankful to
      these obstacles for the same rather than get angry.  When
      various sorrows of mind and body or insults befall person, it is
      proper for him to think thus, ``My previous Karmas have come to
      bear fruit.  These men or animals who inflict sorrows upon me
      are mere instruments.  I must, therefore, keep up my forgiveness
      and must not get angry with anyone.''

      Also, when somebody accuses a person as being low, ignorant or
      pretentious, the person does not become that.  Generally we
      become what we think and feel.  After knowing this doctrine of
      truth, it is beneficial to all of us to keep up our nature of
      forgiveness, even if we have to make great efforts to do so.

      \medskip\leftline{CONCLUSIONS:}

      Enlightened meditation is quickly attained, in our path to
      liberation of the soul by resorting to this virtue of
      forgiveness.  Evidently we experience inner bliss.  An all-
      round atmosphere of peace is created because internal mental
      sorrows as well as external conflicts, quarrels and abuses exist
      no longer.  Thus, with the disappearance of anger and jealousy,
      atmosphere of friendship and unity is created everywhere in the
      society.  As new bondages of Karma do not arise for the
      individual Sadhaka, and as the former Karmas deplete and vanish,
      the soul becomes increasingly purified and a great state of
      Sadhana emerges.

      May this religion of forgiveness that leads to the bliss of our
      self and of others, reign ever victorious in our life.


      \medskip\leftline{GREATNESS AND GLORY OF FORGIVENESS:}

      1. Forgiveness is the sublime opening to liberation of the soul.

      2. Where there is compassion, there is religion; where there is
         greed, there is sin; where there is anger, there is death and
         where there is forgiveness, there is the truth of the spirit.

      3. The Sadhaka should give up anger, realizing that it is
         unholy, contrary to the real nature of the Soul, and the
         gateway to sorrow.

      4. Uphold, forever, in your heart, forgiveness that leads to
         peace in This Life and which is instrumental in bringing the
         highest and the best state in the Life Hereafter'

      5. Just as a lamp shines of itself and shows the path to others
         by its light, similarly saintly souls in spite of numerous
         calamities bring calmness to others.

      6. Just as the earth tolerates digging, stomping and striking;
         just as trees tolerate cutting, similarly only the
         enlightened souls can tolerate insults and bad words.  No
         others have that capacity.

      7. The tree of religion, that grows through right conduct and
         right knowledge and is tended by self-study, austerities and
         faith, will be consumed to ashes by the fire of anger.  Let
         us, therefore, keep anger away at a great distance.

      8. Compassion, peace, equanimity, forgiveness, truth,
         renunciation and non-attachment are found in the personality
         of a person aspiring after liberation.  He is ever alert.

      9. When causes leading to sorrow arise, great Sadhakas again and
         again resort to forgiveness, thinking like this, ``This is the
         occasion of a test of my life time Sadhana.  Why should I not
         be on the alert?''  or, ``Despite being an aspirant for
         liberation, if I retort by harsh words, like ordinary worldly
         people, I would be just one of them.  What would, then, be
         the significance of my claim of being one aspiring after
         liberation?''

      Pondering in this way, the tenacious ``Sadhakas'' are not shaken,
      and steadfastly maintain forgiveness.


      \medskip\leftline{LIVING EXAMPLES OF FORGIVENESS}

      \centerline{[1]}

      Shivaji was a great Hindu king of the state of Maharashtra,
      India during the seventeenth century.  He fought fiercefully
      with the last Moslim Emperor, Aurangzeb for the freedom of
      India.  He was considered a great warrior, patriot, and
      administrator in western India.

      Swami Ramdas was the guide and preceptor of the king Shivaji.
      It was with the training and inspiration of Swami Ramdas that
      Shivaji attained to a great success in his life.

      Swami Shri Ramdas is famous saint in the History of India both
      as the preceptor of the king Shivaji and also as a great saint.

      Once, during the summer, he was on his way to meet Shivaji with
      his pupils.  Some of his pupils entered a farm, broke off a few
      stalks of sugar-cane and began to suck them.  However, when the
      watchman of the farm arrived, they quickly ran away.  At that
      time, Swami Ramdas was sitting nearby meditating upon God.  On
      seeing him, the watchman thought, ``It seems that this monk is
      behind it.''  Under this mistaken belief, the watchman beat him
      severely and threw him out.  Swami Ramdas, with his spirit of
      equanimity, did not utter a single word.

      Now, when Shivaji met Swami Ramdas, he saw many scars on his
      body.  Shivaji gathered the facts from the pupils.  The watchman
      was immediately arrested and brought in front of the king
      Shivaji.

      Shivaji said, ``Well Guruji, what punishment shall I give to this
      man?''

      Ramdas replied, ``I myself shall punish him.''

      He announced his judgement in the following words, ``From today,
      the farm shall be awarded to this watchman.  He shall be
      exempted from all taxes during his life-time.''

      Shivaji, his courtiers, and the pupils of Ramdas, were all
      stunned on hearing this judgement.  They began to think.  Look,
      how compassionate are the hearts of great people!  Swamiji
      forgave fully this man's ill-deeds and also helped him in
      return.


     \centerline{[2]}

      King Ranjit Singh (1780 - 1839), better known as the Lion of the
      state of Punjab, India, was well known for his kingmanship,
      benevolence and military leadership.

      Once, while he was walking on the outskirts of the city, a rock
      hit him.  The King was injured and his body-guards came running
      to help him and look for the person who has thrown the stone.
      After a shortwhile, the body-guards presented an old woman
      before the king.

      She submitted, ``O King!  My grandson was without food for the
      last three days.  As he had had no food, I threw a stone into
      this mango tree, so as to get a ripe fruit to satisfy my
      grandson's hunger.  However, due to my misfortune, the stone
      missed its aim and hit you, your honor!  It was not at at all my
      intention to hurt you.''

      King Ranjitsingh heard the old woman and said to his followers,
      ``Give a thousand Rupees to this woman, as well as food and
      arrange to send her home in all honor!''

      The soldiers and others were stunned and said, ``O King, this
      woman had the audacity to hit you with a stone.  She should
      therefore be severely punished.''

      The king said, ``Well, brethren!  If a tree which has no brain,
      yields a fine fruit when hit with a stone, how can we, as
      intelligent persons, punish this woman?''

      This is the reason why this great, benevolent and forgiving
      King attained a place amongst the noblest Kings of India.

\medskip\hrule\vfill\eject

      %CHAPTER - 2

      \section{CHARITY (DANA)}


      In the normal course, charity lies in giving away one's wealth
      and possessions, with the idea of cooperating and encouraging
      any noble activity.  When the giving up of one's ownership is
      accompanied by the absence of desire of reward for charity, the
      height of charity is reached.  The liberal donor then really
      attains to the status of a supreme donor.

      There are several types of charity, but here we will consider
      just four of which are useful in spiritual progress.  They are:

         1. Charity accompanied by utter devotion and humility;

         2. Compassionate charity;

         3. Charity of gentleness; and

         4. Charity of knowledge.

\medskip

      \leftline{1.  Charity Accompanied by Utter Devotion and Humility:}

         In this charity, the recipient is a far more virtuous person
         than the donor.  Only persons endowed with understanding and
         discrimination can, possibly undertake this.

         The donor\footnote{ 
      Characteristics of the donor:  Trust, content, worship,
      knowledge, detachment, forgiveness and strength are the
      seven virtues of a donor.}
	 who resorts to this kind of charity intends to
         reduce greed in his life, and thereby to become better suited
         as Sadhaka; so that slowly and steadily the unique virtues of
         the recipient, dawn in his own life.  Again, it may be that,
         the person who accepts charity is a person endowed with
         self-knowledge or is a high-grade Sadhaka and the donation is
         so auspicious that it will nourish for long periods the
         sublime traditions of right-knowledge and right self-control.
         When this happens, naturally the traits of purity are
         nurtured at the individual level and virtues and higher
         cultural values get disseminated in the community.

         Acceptors of such charity are selfless and benevolent
         individuals.  It is logical, therefore, that donations to
         such virtuous individuals be accompanied by proper respect
         and due honor.  It is easily understandable, that no matter
         what the form of this charity may be - whether giving of
         food, clothes, medicines, scriptures or a place to stay - it
         should always be carefully thought out, and associated with
         due respect.

         This type of donation is predominant in the life of a
         discriminating Sadhaka, because, on such occasions, he is
         lucky to come in contact with virtuous, ascetic, learned and
         saintly personalities.  In such a case, if the Sadhaka is
         alert and awake, he will begin to follow the discriminating
         and scientific process of enjoying in the virtues and the
         resultant process of bringing virtue into his own life.

         This delight in virtue will inspire him to serve saintly
         persons or monks and nuns in so many different ways - e.g.
         rising on seeing them, salutation to them with folded hands,
         going toward to receive them, walking behind them in all
         humility, offering higher seats to them, behaving in a manner
         befitting their temperament, going to the door or the
         outskirts of the Village to bid good-bye to them, obeying
         their directives and so on.  His devotion towards the saints
         will take many such forms.

         When this is followed honestly and sincerely, the Sadhaka
         will himself attain to sainthood.

         This is because ``There is a lot of difference between a
         Parasa gem (touchstone) and a Saint.  The former transforms
         iron into gold, while the latter makes a man into a Saint''.

         Surely we all approve of making men into saints.  Without
         approval and conviction of this, our spiritual aspiration is
         not fully justified.  Let us ponder over this thoughtfully.




      \leftline{2.  Compassionate Charity:}

         In this type of charity, the main purpose is to remove the
         sufferings of the afflicted people.  In this case, the
         recipient benefiting from the charitable act is not more
         virtuous than the liberal donor.  The feeling of compassion
         in the heart of the donor is therefore dominant in this case.
         The donor, who is inspired by this feeling, helps afflicted
         people with sympathy and serves them by body, mind or wealth.

         Compassionate charity consists of liberal donation by a
         person who is moved by the pangs of the tormented human being
         or animal to get rid of sufferings as soon as possible.  The
         donor tries his best to remove their suffering in a variety
         of ways.

         The charity may consist of help and donation to the poor and
         beggars, those who have suffered by famine, floods, hunger
         etc.  It may be by liberal donations to the orphans, the
         widows, needy students, the blind, the deaf, the dumb, the
         lame, the mad, the mentally unbalanced, and so on.  No
         distinction whatsoever shall be made in this charity.

         Compassionate charity is bestowed on the poor and the
         miserable, irrespective of caste, color, creed, native or
         foreigner, the virtuous or those bereft of virtue, follower
         of the same religion or of a different one.  The sole purpose
         here is the removal of the afflictions of every human and
         every animal and all living beings.  The feeling of respect
         or honor or of reverence towards the recipient are secondary.
         What is predominant is sympathy and compassion through love
         and friendship.

         Generally, social charity is included in this type.  Social
         charity starts with family charity in which brothers,
         sisters, cousins and others are beneficiaries.  But the
         charity of the real righteous man does not stop here; it
         constantly expands far and wide.

         Donations, such as for the construction and the running of a
         hospital, the construction and maintenance of a place of rest
         for travellers, for digging wells, tanks or gardens, for
         community halls and town halls, or for schools, colleges,
         dormitories are donations for social welfare.  They are,
         therefore, included under the heading of Compassionate
         charity and should be considered as a subset of this type of
         charity.  Here, in these donations, the dominant feeling is
         for social uplift for community welfare and for the progress
         of social and institutional activities,


      \leftline{3.  Charity of Gentleness:}

         This is the best and most important of all charities.
         Charity of gentleness means shaping one's routine of life in
         such a manner that all living beings feel safe and secure
         with you.  No external resource is necessary in this charity.
         All human beings can, therefore, resort to it.

         But one important trait of this liberality is the need of
         constant awakening of the soul.  The Sadhaka who takes
         recourse to this charity will not cause damage of any kind to
         any one by his actions.  He will not use speech afflicting
         others and not even think ill of others.

         Only if there is a constant awakening of soul, can one
         succeed in not causing ill to anybody mentally, physically or
         by speech.  Thinking deeply, we will realize that only great
         people who have renounced all attachment to worldly life,
         have the full capacity to practice this kind of charity.  But
         it is proper that we ordinary people also practice it as far
         as a possible attempt to attain the good of our own souls.


      \leftline{4.  Charity of Knowledge:}

         Charity of knowledge is that type which helps worldly souls
         to permanent release from the cycle of birth and death and
         thus to eternal bliss.  Even though this type of charity is
         possible to some extent for learned and knowledgeable people,
         the main donors of this type are the great Achryas and Monks
         who are the very embodiment of divine knowledge with
         super-intellect and great scriptural knowledge.

         In this type of charity, the donors donate knowledge of truth
         and allrounded philosophy leading the living noble beings to
         their ultimate well-being.  This kind of charity is dispensed
         through the media of lectures and preaching religious
         discourses.

         In this, both the donor and beneficiary thereof, reap the
         highest gain for their spiritual progress.  Finally, it leads
         both to the highest benefit and the supreme state of
         liberation.


      \medskip\leftline{GLORY OF CHARITY}

      a. Persons of three categories stand highest in Indian society.
         They are the devotee, the donor and the hero.  In Gujrati
         there is a very famous stanza that pays tribute to the
         mothers of these three types of human beings:

         ``O Mother, if at all you give birth to a child, let it be a
         devotee, a donor or a hero.  Otherwise, may you prefer to
         remain barren.  Do not lose your vitality in giving birth to
         others.''

         Emperors like Shreyansa and Karna; Kings like Shibi,
         Iwsrshavardhana and Bhoja; and also great men like Bhamasha,
         Jagduaha have resorted to various activities of righteous
         charity and inspired us also to follow their footsteps for
         the good of our Souls.

      b. Wealth is destined to be spent in three ways:  utilizing for
         just causes; utilizing for liberal donations; and utilizing
         until it has exhausted when good deeds (punya) are
         diminished.  Discriminating persons know this and resort to
         charity.

      c. Charity is the very basis of the duties of householders.  A
         householder's life bereft of charity is not the right type of
         life.

      d. Righteous charity enhances peace and contentment in life.  It
         conduces to the spread of fame in the world.  It yields
         happiness and ease to other living beings, and leads one to
         the highest state in the higher worlds.  Charity finally
         yields the eternal status of liberation.  Discriminating
         persons, therefore, accept it as a normal course in all
         sincerity.

      e. This is how the householders are expected to use their wealth
         in charity - the richest ones 25 percent, the middle ones 10
         percent, and the average ones 6 percent of their income.
         Ancient Acharyas accepted such high standards of charity.

      f. We should understand that the success of a healthy body and
         mind lies in austerities and devotion; that of wealth in
         charity, and that of power and intellect in helping others.

      g. The supreme donor resorts to charity of his own free will
         without being asked.

      h. Charity is the greatest greasure, no enemy equals greed, no
         ornament equals character and no wealth equals contentment.

      i. The main purpose of the wealth of the best of men is to bring
         an end to the misfortunes of all living beings.  Such wealth
         is known as ``Lakshmi'' (The Goddess of Wealth).


      \medskip\leftline{LIVING EXAMPLES OF CHARITY}

      \centerline{[1]}

      Ganeshprasad Varniji was a Jain scholar and a saint person of
      the present century.  He distinctly contributed towards
      educational and moral welfare of the society in the city
      Bundelkhand, of the state of Uttar Pradesh, India.

      During the course of his pilgrimage on foot, he came to a holy
      place known as Gajapantha, near the city Nasik, in the state of
      Maharastra.

      He met a rich person during his stay at the holy place.  The
      rich man was pious and compassionate.  He told Varniji, ``Noble
      Sir!  We will go up the mountain and dine together.''  Though
      tired due to three months of continuous pilgrimage on foot,
      Varniji gave his consent to this pious person.  They climbed the
      mountain, worshipped Gods, dined, and went down the valley to a
      temple for prayer.

      The rich man donated a large sum.  Varniji had only an amount
      sufficient for buying food for the next day.  Varniji was
      puzzled and perplexed.  ``What should be done now?''  he thought,
      ``I must donate, and for most of the day, I shall have to take my
      chance or go hungry.''  With this thought, Varniji donated his
      total amount.

      The temple attendant hesitated to take such a small offering.
      The rich man smirked.  Varniji pondered over the matter and said
      to himself, ``My inner spirit is firm.  My soul is happy as I
      make the donation of this trifle sum.  I still remember my firm
      conviction in the spirit of righteousness that I then
      experience.''

      Which donation is superior?  A large sum or a measly amount?
      Well, let the readers consider this and evaluate justly his own
      spirit of charity.


     \centerline{[2]}

      Ishwarchandra Vidhyasagar was a great educationalist,
      philanthropist, and socio-religious leader of the state of
      Bengal, India, who lived in the nineteenth century.

      Once as he was passing by a road in Calcutta, he came across a
      sad man.  ``Why are you so sad, friend?''  asked Ishverchandra.
      Looking at him, the man said, ``Well brother!  Don't bother about
      it you cannot possibly help me in my pitiful plight.  It is a
      long story.''

      Ishverchandra insisted him to tell the story of misery and
      sadness.  At last the man said, ``I incurred a big debt in order
      to get my daughter married.  A law suit has been filed against
      me, as I have failed to repay the debt.''  Vidyasagar took the
      details of the legal brief and address of the court from him.

      Then, on the day of the hearing of the case in the court, when
      that debtor went to the court he was told that somebody had come
      to the court a few days before and paid off his debt.  The
      lawsuit was, therefore, settled.

      The man did not know that it was Vidyasagar who had paid off his
      debt.  A secret donation it was!  The beneficiary never knew the
      donor or the reason for his liberality.  When there is no desire
      for any reward and a spirit of selflessness, this the best of
      donations.



      \centerline{[3]}

      It was year 1656.  Shivaji had come from Raigadh and he had
      stationed himself at the Satara Fort.  Shivaji heard the Mantra,
      ``Jai Jai Raghuvir Samarth!''  On inquiry, he learnt that Swami
      Ramdas had come himself to request donations at his door!  What
      should he give?  Diamonds and Sapphires?  Gold and Silver?  Food
      and Clothing?  Shivaji could not make up his mind.  He wrote a
      small note and placed it in the satchel of Swami Ramdas.

      The Swami said, ``Well Shivaji, What is in the note?  If you had
      given provisions, we could have prepared food.''  Shivaji
      replied, ``Gurudev!  I have given just and proper donation.''
      Swamiji asked his pupil Uddhava to read the note.  It read ``I
      submit, at the feet of my Guru, everything that I have acquired
      till today including myself and my royal emblem.''

      Ramdas said ``Shivaji!  What will you do now?''  Shivaji replied,
      ``Service to your holiness.''

      ``Then take up the satchel and accompany me for more pledges.
      Shivaji became a beggar, begged food, cooked on the river bank,
      and they had their meal.  Ramdas said, ``Shivaji!  I am a hermit;
      what am I to do with this kingdom?  Take it back''.  Shivaji was
      not willing but Ramdas was the preceptor, gave him his
      blessings, his Paduka and a saffron colored cloth and issued
      orders to Shivaji to accept his Kingdom and no option was left.
      Shivaji served his people for his whole life, following the
      orders of his preceptor.

      The pupil donated everything and the teacher was all detachment.
      What a unique rewarding combination!!!

\medskip\hrule\vfill\eject

      %CHAPTER - 3

\section{TRUE MERCY (DAYA)}

      \medskip\leftline{THE GENERAL NATURE OF MERCY}

      Mercy generally means not to inflict pain on any living
      creature.  Observers of supreme and perfect mercy are those
      noble people have given up all the worldly activities and have
      adopted full time spiritual life (Sadhana).  However, the
      ordinary people can also resort to mercy to the best of their
      ability.

      \medskip\leftline{THE GENERAL ORDER OF OBSERVANCE}
      \leftline{OF MERCY}

      If we are vigilant in daily life, whether in social, domestic,
      or business affairs, we can certainly save many innocent lives
      from destruction.  We can prevent violence on the lives of ants,
      flies, bugs, cockroaches and such other small insects, if we are
      alert while we eat, drink, bathe, cook, arranging our books and
      other things.  If we become merciful towards these small
      insects, how can we possibly become cruel towards big animals
      like cows, buffaloes, dogs, sheep, goats, donkeys, horses and
      even human beings? Human being is considered superior of all
      life forms.

      The behavior described below is not only proper but essential to
      become merciful towards animals and human beings:

      If we have domesticated certain animals or have kept them for
      certain purposes, we should provide them with food and drink in
      time and due shelter from weather conditions like rain, heat and
      cold.

      We should not demand excessive work from the above mentioned
      animals, or servants, or exploit them in any other way.

      A businessman should not indulge in shady deals to secure
      unreasonable excessive profits derived by unjustly depriving
      others of their wealth and hurting them.

      If some poor customer comes for the purchase of basic needs,
      such as food or clothes, and if he is a little short of money,
      let us not humiliate him but find a mutually beneficial solution
      and fulfil his needs.

      Let us become gentle and sweet in our behavior towards children
      and elders of the family, servants and subordinates, neighbors,
      people of our residential areas including the members of our
      society.  This will prevent conflicts, quarrels, and use of
      abusive or offending words; consequently no occasion will arise
      to inflict pain through insulting language.

      A Sadhaka should always be conscious of the fact that he never
      intends consciously to inflict any loss on others.  Thus, not
      only does he refrain from abusing others, but eventually from
      even wishing ill of others, as far as possible.



      The Particular Order of Observance of Mercy:


      After taking note of this general order of observance of
      mercy, let us now, proceed to understand its special
      significance.  The great saints have, by their unique knowledge
      of life, preached us the mercy that is subtle, scientific,
      and effective.  The result is that their religion (Dharma) is
      the supreme 'Ahimsa-Dharma' or complete abstinence from harming
      any living beings.

      Consumption of any non-vegetarian food, whether eggs, meat or
      fish, is indicative of intentional violence, reflecting extreme
      cruelty, since such meal cannot be prepared without depriving
      some living creature of life or potential life.  When we use
      onion, garlic, potatoes and root vegetables as food, many
      microscopic lives are destroyed.  Again, there is no vital loss
      of health if we abstain from consuming these root-vegetables.
      It is therefore proper for discriminating and pious people not
      to indulge in foods such as these.

      Taking food after dark makes it difficult to avoid destroying
      tiny insects.  Therefore, if we avoid taking food during night
      time as far as possible, it will also contribute towards the
      observance of mercy or compassion and non-violence.

      We should know the source of birth of living beings, if we
      desire to cultivate the ability to observe such a gentle
      mercy, this observance of true mercy is not possible if we
      walk on green grass, spill water without any purpose, needlessly
      pluck flowers while walking, dig earth purposelessly or consume
      ice, moldy flour, or stale fruits.

      Discriminating persons should, therefore, be careful and
      cautious.  The topic is expanded further in our chapter on
      Awareness of Soul (Atmajagruti).

      Observance of mercy described here is generally meant for
      the householder.  Deeper and more subtle observance is necessary
      in the duties of ascetics.  However, we shall not go into the
      details of the extensive topic here because it does not directly
      concern an average Sadhaka.

      \medskip\leftline{KINDNESS FOR SELF}

      So far, we have discussed the nature of worldly mercy.
      From the very beginning of time, the Soul, not knowing its real
      nature, subjects itself to feelings such as passion, jealousy
      and ignorance, subsequently destroying its virtues such as
      knowledge, vision, character, and divine bliss.

      In order to prevent such systematic destruction, a person has to
      engross in searching a way to prevent ignorance, passion,
      jealousy etc.  This is best way to exercise the concept of
      true mercy towards self or others.  A Sadhaka, therefore,
      should try his level best to observe absolute mercy.  Let
      us salute those masters of supreme meditation, and great saints,
      who having stemmed the tide of passion, jealousy and the like
      have firmly established themselves in the practice of absolute
      mercy or compassion.


      \medskip\leftline{THE GLORY OF THE CREED OF TRUE}
      \leftline{MERCY (DAYA-DHARMA):}

      1. You stated in your sermon, O Master!  that no religion
         (Dharma) equals mercy.  With complete fearlessness, let
         living beings tackle their faults.  Truthfulness, character
         and clarity are purposeful only when coupled with true mercy,
         just the way the ray cannot shine without the Sun, the Soul
         cannot exist without true mercy.

      2. True mercy is the mother of the world.  It is a child of
         truth and divine bliss.  Mercy is the upward mobility.
         It is the only real wealth.  Actually it is the virtue of
         virtues.  Happiness of heaven and divine bliss is possible
         only through true mercy.  Only true mercy does good to all
         living beings and ends to all pains and calamities.

      3. If we, in our worldly life, look after the growth and welfare
         of our children with tender care, by what logic can we
         annihilate the offspring of other beings?

      4. Austerity, knowledge of scriptures, observance of vows,
         meditation, charity, and sound character are all resulting
         from true mercy.  The religion of true mercy should,
         therefore be observed with maximum effort, so that all other
         religious activities become fruitful.

      5. The best means to attain to religion (Dharma), is to be
         compassionate, humble and lofty in character.

      6. Violence in any form is an animal instinct, not a human
         instinct.  We would never resort to violence if we presume
         that human being always aims at the uplift of his soul.

      7. Merciful is the seed of the wish fulfilling tree
         (Kalpavruksha) of Dharma.  It endows all the being of the
         universe with every happiness and destroys all sources of
         sorrows.  May the Goddess of true mercy be ever victorious.

      8. In reality, the noble human being is merciful, compassionate,
         speaks softly, and conveys humbles through his eyes.

      9. All our sinful actions are destroyed by the Darshana or
         contemplation of those great noble persons who do not torment
         any being by body, mind or speech.

    10.  All faiths and all scriptures accept the doctrine that
         true mercy is the very basis of true religion.  When observance
         of true mercy is not the aim, exclusively sins exist.  Aspirants
         should not, therefore, under any circumstance or under any
         pretext, give up this virtue of true mercy or compassion and hurt
         living beings.


      \medskip\leftline{LIVING EXAMPLES OF TRUE MERCY:}

      \centerline{[1]}

      Ishverchandra Vmdyasagar was a great and glorious famous native
      of the state of Bengal in India.  Once he was on his way to the
      village Kalna with his friend, Girishchandra Vidyasagar.  He saw
      a poor laborer lying on the ground.  He was suffering from
      diarrhea and was constantly vomiting.  His clothes were smelling
      bad.  Many persons placed their handkerchiefs over their noses
      and passed by with their faces turned.  The laborer's satchel
      containing all his possessions was lying next to him.

      When Ishverchandra saw the suffering man he understood the
      situation.  He lifted up the sick man on his shoulders and
      instructed his friend Girishchandra to follow with the man's
      possessions.  They walked to the Kalna village.  Arrangements
      were made at an rest house and a doctor was called for the poor
      sick laborer.

      The sick man became normal within two days with the help of
      proper treatment.  Then Ishverchandra said, ``Well friend, my
      mission is over.  I shall go now.''  He gave money to the laborer
      and left with his friend Girishchandra.

      The laborer was simply stunned by the true mercy of this godly
      person.

      Such was Ishverchandra Vidyasagar, the very embodiment of
      compassion.  His selfless service and his divine spirit of
      true mercy deserves our praise.

     \centerline{[2]}

      Madanmohan Malaviya is known as the upholder of the Aryan
      civilization.  He was the founder of the famous Benaras Hindu
      University.  He was a close associate of Mahatma Gandhi.  He was
      a great scholar and educationalist who associated himself in the
      freedom struggle of India.

      Once as a student, as he was walking on the road, his eyes fell
      on a restless dog.  It was running back and forth because of a
      wound in its ear.  Malaviyaji approached the animal with food
      and took the dog to a veterinary hospital where the attending
      doctor gave him medicine for the dog and warned him, ``Well
      Madanmohan, always be careful because sometimes such dogs are
      rabid and bite people.''

      However, Malaviyaji had no fear.  He applied proper medicine on
      the wound of the dog and sat there till the dog slept soundly.

      What is our reaction when we see sick and dirty dogs?  Let us
      think of this and grasp the greatness of the virtue of
      true mercy in such legendary people and be aware of regarding
      every soul of living beings equally.

\medskip\hrule\vfill\eject

      %CHAPTER - 4


      \section{CELIBACY}
      \leftline{\large{\bf \hspace{.4in} (BRAHMA-CHARYA)}}

      The word ``Brahmacharya'' consists of two words:

      a.  Brahma means Soul and

      b.  Charya means Conduct.

      The code of conduct that leads to self-realization of Soul (or
      Atma) would, therefore, be the general meaning of Brahma-charya
      or celibacy.

      It should, however, be understood that the concept of celibacy
      is very wide, subtle and complicated.  Only a highly enlightened
      soul well-established in celibacy is really competent to give an
      all-embracing conceptual analysis of celibacy.  We are, however,
      trying to attempt hereunder a brief description and analysis of
      the subject of celibacy as it applies at the present-day.

      This is based on the doctrines of the ancient, illustrious
      Acharyas or saints who joined to our own limited experience.
      May this delight those who aim at the attainment of the sublime
      and supersensuous bliss and may it percolate in the depth of
      their souls, and lead them to exert themselves in all ways, in
      the practice of this pure, pious and supreme vow (Uttama Vrata)
      of ``Brahma-charya''.

      \medskip\leftline{BACKGROUND:}

      The proponents of Aryan culture have broadly classified the
      life activities of human being into four categories -
      Dharma, Artha, Karma, Moksha:

               (1)  Dharma:    Practice of religion

               (2)  Artha:     Activity for earning livelihood etc.

               (3)  Karma:     Activity for fame, family etc.

               (4)  Moksha:    Activity for the attainment of
                               salvation.

      It is recommended that an average person should go through the
      four stages (Ashramas) of life known as Brahmacharya, Grihastha,
      Vanaprastha and Sanyasa Ashramas.  They are prescribed as
      follows:

      1.  Brahmacharya-ashrama: Student Life

      2.  Gruhasth-ashrama:     Family Life

      3.  Vanaprasth-ashrsama:  Family and Social services period

      4.  Sanyast-ashrama:      Monkhood Life (Renunciation)


      Looking from the viewpoint of an average person, this kind of
      arrangement has been found fairly practical and quite useful to
      society.  However, there is one small group of exceptional
      personalities in society, that adopts a different course.
      Life-long celibacy right from childhood, gradually developing as
      a full-time aspirant - (Sadhaka).  This may be due to the
      psychic effects (sanskars) of previous lives, influence of the
      Guru (the teacher), good company, and a firm desire for
      liberation of the soul from the bondage of the body (Moksha).

      Once the right conviction becomes well established, life-long
      celibacy can lead a person more easily to the attainment of
      various extraordinary capacities which are ultimately conducive
      to self-realization.  This has been exemplified by the lives of
      so many saints, great souls and Acharyas.

      \medskip\leftline{SADHANA OF CELIBACY:}

      1. As expected of ordinary householders.

      2. As expected of seekers of true knowledge and persons desiring
         liberation.

      3. Complete Celibacy



      \medskip\leftline{1. AS EXPECTED OF ORDINARY HOUSEHOLDERS}

         The Sadhakas of celibacy in this first stage have to resort
         to Sadhana while keeping intact their business and
         occupation, family structure, and social relations.  They try
         to practice celibacy by way of good manners or as advised by
         a religious preacher.  They have only relationship with their
         spouse and none with others.  Here, the spiritual vision is
         of least importance because they are not acquainted
         thoroughly with the original vital form of celibacy.

         Since, lofty morality is expected of people of high status in
         society, and taking into consideration the physical and
         social disadvantages of immoral behavior, these Sadhakas
         normally remain monogamous and therefore faithful just to
         their spouse only.


      \medskip\leftline{2. AS EXPECTED OF SEEKERS OF THE TRUE}
      \leftline{KNOWLEDGE AND PERSONS DESIRING LIBERATION}

         Here, celibacy starts with conviction.  In persons of this
         cadre, real love of the vow of celibacy has arisen.  It
         arises because they have a clear conviction as to how
         celibacy of all types, physical, mental, social, and
         spiritual, is the source of an all sided sublimation.  This
         is analyzed scientifically and adjudged as conducive to
         happiness and usefulness.

         Observance of celibacy is particularly helpful in self-
         study, devotion, religion, self-identity and various types of
         meditation (Dhyana).  Sadhana of its worldly and spiritual
         forms commences here due to this experience.

         Feelings of acute tension do not cease till a person is fully
         satisfied with his own spouse alone.  Then the concentration
         on self-study is possible.  Such a Sadhaka arranges his
         life-routine in the proper order as renunciated in the
         scriptures.  He then renounces according to his ability.

         The causes mentioned below that are hindering to his vow of
         celibacy and takes recourse to others by which he can become
         stable in his vow of study.

      The following method will help in the observance of celibacy:

      a. Repeated acquaintances with Mahatmas, saints and monks.

      b. Following the guideline of a noble routine of life.  This
         means not letting the mind idle even for a moment and being
         constantly associated with one or the other type of good
         activity.

      c. Methodical and regular study of good scriptures.

      d. Development of the virtue of humility, by devotion, worship
         and praise and full consciousness of one's own faults.

      e. Formation of good habits and observance of useful rules
         whereby one achieves the absence of addiction.  This means a
         habit of leading a regular life so that it becomes easy to
         master the five senses and the mind.  The mind becomes easily
         stable in Sadhana by the above practices.

      f. Discarding all external influences that intoxicate the mind.
         It means dissociation with watching movies, going to parties,
         club-visits, sensual entertainment, and so on.

      g. Not reading sensual literature like passion inspiring
         stories, songs, dramas etc, or even keeping such books in
         one's possession.

      h. In the area of discipline regarding food, discarding spicy
         foods as well as onions and garlic.  Total banishment of
         meat, alcohol and drug substance.  Rich foods like Ghee, milk
         and cream should also be taken within limits so that general
         health is maintained.

         Chapatis, pulses, rice, vegetables, fruits, and curds as also
         water and liquids should be taken in good quantity so that
         vitality and health are maintained.  Body and Mind will then
         retain their happiness and the person will engross himself in
         self-study, acquaintance with the noble people, and meditation
         in all its intensity.

         The Sadhaka should cultivate the habit of eating very plain
         food and occasionally less food.  With this, the Sadhana will
         gain a sense of purpose, the body will be healthy, idleness
         will end, and steadiness and attainment of concentration
         (Ashana) will develop.

         The study of religious scriptures (Tattva) is simultaneously
         necessary in the Sadhana of this stage.  Thus, observance of
         celibacy is not just physical Sadhana but it is one of
         constant awakening of the soul.  The Sadhaka comes to this
         realization through learning.

      Hence a man experiences satisfaction only with his wife.  But
      even then, even in a brief contact with his own wife, a man
      feels regret.  He performs some penance and feels distaste for
      the shortcomings of his soul.  He confirms his respect regarding
      celibacy again and again through listening to religious
      discourse, acquaintance with noble people, pilgrimage to holy
      places (Tirtha-Yatra) and study of philosophy.

      The Sadhaka also gives an impetus to his self by remembering, in
      veneration, great souls like Hanuman, Bhishma, Lord Neminath
      (Arishtanemi), Lord Parashwanath, Sudershan Sheth etc.  In
      recent times, Mahatma Gandhi and Ramkrishna Paramhansa retained
      married status and still practiced celibacy, thus presenting
      before us inspiring examples of the Sadhana of celibacy.  In
      this stage, there is to be observance of celibacy for twelve to
      twenty eight days per month or even more.  This leads to great
      success in steadiness of Sadhana.


      \medskip\leftline{3. COMPLETE CELIBACY}

      From the viewpoint of Ultimate Reality, this is the ultimate
      stage of a superman.  Its attainment is possible only to
      genuinely detached persons endowed with self- realization.  The
      vow of celibacy here, means its complete observance of this
      great vow.  The persons who have reached the highest stage, are
      genuinely merged in Atma (own Soul) as a reward of their supreme
      Sadhana of knowledge and self-control (Jnana-samyama).

      Still, however, for those who have attained to steadiness
      in celibacy by Sadhana, complete celibacy in speech,
      body, and mind, becomes possible.

      Mostly, such persons prefer to live in a monastery at the feet
      of a preceptor or in an Ashrama or a service organization
      for the safe and pure observance and maintenance of their
      vow.  This is because here they have the benefit of
      constant acquaintance with noble sages and religious discourses
      delivered by them.  Mostly, they are full-time
      Sadhakas.

      If, in the case of some persons, may have a small responsibility
      as householder, they might pay a casual visit to their houses,
      but once that worldly responsibility is fulfilled, they get
      fully engrossed in the constant pursuit of purity.  It is then
      that their complete celibacy shines out in its true color and
      brightness.

      It need hardly be stressed that when such a Sadhaka has to
      go to his worldly home, he stays in a separate lonely room,
      observes his daily routine and takes no interest in worldly
      problems except where and when he must.  He retires to his
      abode of yoga as soon as his work is over.


      \medskip\leftline{GLORY OF CELIBACY}

      1. The celibate, who on viewing a young beauty in full bloom,
         does not get excited in the slightest degree and considers
         her to no more than a wooden doll, is like god himself.

         If a person controls his passion, he can conquer the whole
         world.  This is like vanquishing the king during a war, as a
         result of which the whole kingdom along with the army and its
         power is conquered too.

         Strength is always required to accomplish any task.  The same
         is also true for self-knowledge.  Let the wise therefore,
         take on the strength of celibacy to accomplish the same.

      2. One who desires to attain to the Supreme Reality, observes
         celibacy.

      3. The practice of celibacy is indeed a major and unmatched
         contributory factor in:

         a. Controlling all the five senses and the mind

         b. Avoidance of all lethargy

         c. Attainment of the highest degree of self-contemplation

         d. Sadhana of all types conducive to the liberation (Mokhsha)
            of the Soul

      4. Celibacy is said to be the most difficult of all vows and
         therefore it is considered as the principal vow (Vrata).  No
         penance is sufficient for a monk or a Muni who violates this
         fundamental vow in the smallest degree.  Breach of this vow
         is the downfall of a Sadhaka.  Sadhakas, therefore, have to
         nourish this vow of celibacy all with due care and alertness.

      5. Celibacy is said to be the supreme austerity (Tapa).

      6. The man who observes faultless, true and complete celibacy
         deserves all praise and veneration, not only from common
         people of the world, but also from all great souls.

      7. Observance of celibacy even in a dream is not possible for
         persons with limited capacity and loose character, who are
         timid, helpless, and slaves to their senses.  Only persons of
         great spirit are able to observe this vow in its true sense.

      8. Even highly enlightened souls envisage no possibility of
         expiration for a breach of this vow.  They are unanimous that
         it must be observed under all circumstances.

      9. Strength and health are the benefits of celibacy.  Further,
         it confers long life and brightness of mind.  The body is
         energized, the intellect and memory get sharpened, speech
         becomes lucid and powerful.  By observance of celibacy,
         steadiness of concentration is achieved and the experience of
         a state of noble thinking gets extended.  When a person is in
         meditation, he feels no fatigue and he can become a master of
         Samadhi that yields supreme bliss through the attainment of
         multifaceted self-control.  We thus realize that celibacy is
         the best companion of a Sadhaka.


      \medskip\leftline{LIVING EXAMPLES OF CELIBACY}

      \centerline{[1]}

      One of the main disciples of Swami Vivekananda was Swami
      Vibhutananda.  The pupil was as capable as the teacher.

      Once, a young woman entered his apartment with lustful
      intention, but when she saw the very gentle figure and
      divine luster of the Swami, she was stunned.  Seeing her
      stunned, the Swami said, ``Well mother, you will not go
      without something!''  He offered Prasada (food) to her and she
      had no option but to accept it.  The instinct of lust in the
      woman was dissipated on hearing the word ``Mother''.

      She accepted the Prasada of God, bowed before the Swami
      with tears rolling down her eyes, begged forgiveness and
      left.

      Such was the impressive grandeur of observance of life-long
      celibacy.

     \centerline{[2]}

      The king Chhatrasal (Maharaja) was a great warrior of
      the seventeenth century, well known for his nobility and
      philanthropic works.  He ruled in parts of northern India and
      gave a bitter fight to Moslim Emperor Aurangzeb.

      He was the ruler of the kingdom of Panna around the year 1670
      A.D.  He was heroic like a lion and far brighter was his luster
      of celibacy.  Besides being a man of royal blood, he was in the
      full bloom of youth.  On seeing his grand personality, one
      daughter of a feudatory lord became enamored of him.  She was
      maddened by love for him.  Lust is blind and when one is
      overcome by it, one loses all sense of understanding and reason.
      She approached the king and, with folded hands, she said, ``Well,
      your honor!  I am very much afflicted!''

      ``Noble lady!  What is the cause of your affliction?''
      inquired the king carefully and cautiously.  ``I can reveal
      that only if you promise to remedy it,'' replied the lady
      slyly.  The king, with his simple heart, replied:  ``I shall
      certainly help you, if possible.''  The young woman, with
      uncontrolled expression and gestures said, ``Sir, I am
      childless.  I desire a son like you''.

      For a moment, the king was stunned, but he immediately
      controlled himself, ``Oh, you only desire a son like me.
      Well mother!  Chhatrasal is your son.''

      The king touched her feet and accepted her as queen-mother.
      Such was his youthful righteousness, his patience and
      self-control.

      In the history of Bundelkhand, the time of this king's rule
      is considered to be a golden period.  Under his ruling
      his subjects had full security and prosperity.


      \centerline{[3]}

      Pandit Shri Sumeru-chandra Diwakar is a great scholar of
      modern Jain Society.  He is over eighty years old and lives at
      Shivni, near Nagpur in Madhya Pradesh.

      Once during the Paryushana festival, he was lecturing to a group
      of youths.  He preached Dharma and then added, ``Friends, do
      exercise and cultivate self-control.  This will lead to perfect
      health and you will never require the vitamin tablets from
      doctors.''

      The young men started asking among themselves.  ``We should
      like to know how far Panditji exercises self-control
      himself''.

      On hearing this Pandit Indralal Shastri said,  ``Friends,
      Panditji is a celibate from childhood.''  The youths were
      stunned.



      \centerline{(4)}

      Dayanand Saraswati (Maharshi) was a great religious leader and
      authority on the Vedas of Hindu religion.  He founded
      ``Arya-Samaj'', a socio-religion institute in the last century in
      Punjab.

      Dayanand Saraswati was visiting Ashwinikumar Dutt in
      Calcutta.

      Ashwinikumar, ``Sir!  Does Kama (lust) ever bother you?''

      Dayanand Saraswati, ``Kama!  I always engage myself in
      Kama (work).  Therefore Kama (lust) never crosses my mind.''

      Ashwinikumar, ``Isn't your body like other humans?''

      Dayanand Saraswati, ``A person who has destroyed sinful
      attitudes through practice of yoga and devotion to God and
      spends rest of the time helping others has satisfaction of
      happiness of soul.  Such person does not even think of lust
      or such vices.''


\medskip\hrule\vfill\eject

      %CHAPTER - 5


      \section{TOLERANCE}
      \leftline{\large{\bf \hspace{.4in} (SAHANA-SHILATA)}}

      Tolerance is defined as voluntary endurance of inconveniences
      pertaining to the mind, speech and body, in a spirit of
      equanimity, so that a person attains to purity of soul.


      \leftline{TRAINING IN REAL TOLERANCE:}

      Tolerance without the attainment of purity of soul does not lead
      to attainment of the Supreme Reality (Param-Atma).

      A merchant may engage himself in business for profit without
      even taking food and drink for some time.  A student may
      persistently keep awake studying during examination.  These are
      a few practical examples of worldly tolerance.  Such activities
      inspired by selfish motives are common.

      Noble tolerance having higher human values dawns in life only
      when a person endures hardship for others, even at the cost of
      his own personal gains and works.  During the practice of
      tolerance, one has to cultivate a spirit of equanimity and
      develop virtues like patience, calmness and forbearance.  Again,
      here is a matter of voluntary endurance, because one engages
      oneself in it only for his own spiritual welfare.

      When poor people or animals endure inconveniences such as hunger
      and thirst, cold and heat, insults and abuses, it is not out of
      volition but out of helplessness.  The tolerance of this type of
      afflictions is merely through helplessness, dependance and
      compulsion.  This is certainly not the real or noble tolerance.


      \leftline{External Forces Testing Tolerance:}

      The spirit of tolerance of a Sadhaka is tested by a variety of
      distressing circumstances induced by worldly people, animal
      life, natural calamities and so on.  Ordinary people are bereft
      of faith in super sensuous bliss and therefore, have no faith in
      the activities of doing good deeds to others.

      In the elementary and intermediate stages, a Sadhaka may
      experience non-cooperation even from his relatives and it may
      sometimes amount to clear opposition.  An advancing Sadhaka is
      cruelly referred to as a ``bookworm'' and is even insulted and
      banished from society.  Some cruel and heartless persons may
      deprive Sadhaka even of food and drink.  Very often he finds
      that his path is obstructed by stones and thorns.  He might even
      be physically manhandled by kicks, blows, sticks and other
      destructive attacks.

      When Sadhana is practiced outside the house in lonely places
      such as a holy place, a forest or a garden; here also a Sadhak
      may have to endure harassment from ants, flies, mosquitoes and
      other small insects.  Occasionally, rats, squirrels, or even big
      animals may torture him.  Apart from causing physical suffering,
      they can also disrupt the meditation by producing harsh sounds
      or frightening movements.  Natural forces can also act as
      sources of disturbance to a Sadhaka.  These are excessive cold,
      unbearable heat, heavy rains and so on.

      The production of different diseased states in the body is also
      a natural calamity in which the Sadhaka is expected especially
      to preserve equanimity.  This is the most direct, and difficult
      of all tests of his overall spiritual attainment.  The Sadhaka,
      who reveals tolerance even in a diseased state of the body, is a
      real saint indeed.


      \leftline{High-Grade Noble Tolerance:}

      As the aspirant becomes more and more enlightened in the true
      concepts of the nature of the universe, he will rather blame
      himself for any distress or calamity than blame others.  The
      mental repose of a real Sadhaka is not disturbed because he does
      not find fault with circumstances, other individuals, or
      objects, but rather looks within himself for the same.

      For acquiring true tolerance, one should, therefore, learn both
      the types of practices; i.e.  acquiring true knowledge as well
      as practicing to endure the pains patiently even under adverse
      circumstances.  Through the maturity of this two-fold practice,
      the Sadhaka attains to the state of an emancipated Yogi
      (Siddha-Yogi) i.e the state of a person of steady intellect
      (Sthitaprajna) who has attained equanimity.  This is the climax
      of spiritual Sadhana.

      In addition to the natural afflictions that befall the highly
      advanced Sadhak (aspirants), they test their tolerance
      voluntarily by sitting in meditation by a river-side in winter,
      on rocks of mountains in summer or by walking on thorny and
      gritty roads at other times.  This is precisely how they
      impartially test the state of steady intellect
      (Sthita-prajna-dasha) acquired by them.


      \medskip\leftline{CONCLUSION:}

      Gold-dust obtained from a mine cannot become real pure gold,
      before it passes through processing in several furnaces.  An
      iron-rod cannot be turned to the desired shape until it is made
      red hot.  A cloth that is excessively dirty must be well-rubbed
      in the hands or machine before it becomes thoroughly cleaned.
      Similarly, one cannot get over long standing adverse beliefs,
      knowledge and behavior without appropriately tormenting the soul
      and cultivating due forbearance.

      It therefore becomes the duty of a person desiring liberation at
      all stages, constantly to practice tolerance.  The inner
      strength of a person gets enhanced with the practice of
      tolerance.  As one increasingly develops the art and science of
      forbearance, the inner strength is enhanced, and the aspirant
      (Sadhak) conquers the path of self-knowledge and self-control
      and continues to reap the fruits in the form of meditation
      (Samadhi).  It is therefore necessary that we seek this virtue
      of tolerance that is the very cornerstone of spiritual progress
      (Sadhana).

      \medskip\leftline{GLORY OF TOLERANCE:}

      1. The path of tolerance with goodness is extremely difficult
         but it still yields the best of rewards.

      2. Gold acquires greater and greater brightness as it is heated
         more and more in fire.  Sugarcane is squeezed again and again
         and yet it does not give up its sweetness.  Sandalwood is
         rubbed again and again and still it does not discard its
         coolness.  In a similar manner, noble persons do not give up
         their nobility in spite of countless tough tests.  They
         attain to their cherished goal with tolerance in a spirit of
         equanimity.

      3. The diamond extracted from a mine has only limited
         brightness, but when it is washed and cleaned and facetted in
         a variety of shapes, only then does its brightness shine all
         the more.  In a similar way, the Sadhaka has to pass through
         numerous tests before he becomes a saint.

      4. Tolerance and benevolence form is the very nature of good and
         noble men.  Trees bear heat and yield shade to others.  The
         sandal tree gives coolness and fragrance to the edge of the
         axe that cuts it.  Likewise, noble persons spread love and
         benevolence in spite of countless calamities that overtake
         them.

      5. Just as clouds take the salty water of the sea and yield a
         rain of sweet water, in a similar way, noble persons suffer
         calamities and shower goodness.


      \medskip\leftline{LIVING EXAMPLES OF TOLERANCE}

      \centerline{[1]}

      Shri Vishvanath Shastri, was a great scholar and logician, who
      lived in the eighteenth century in the state of Bengal, India.

      Shastri was invited by other scholars for debate.  Discourses
      and discussions commenced at the scheduled time.  The deep
      learning and intellect as well as powerful arguments of the
      learned Shastri silenced all other scholars.  Their defeat
      became a certainty.

      When no other way was left, one scholar opened his box of snuff
      and threw the snuff on the face of Shastriji.  Shastriji took
      out his handkerchief, rubbed his face and said, ``This is only a
      digression, let the discussion continue now.''

      The whole assembly was stunned.  The opposing scholars (Pandits)
      had expected that Shastriji will get excited and dissolve the
      assembly.  However, he pretended nothing happened and the
      session continued.  The opposing scholars had no courage to
      continue the discourses and discussion further.  They all fell
      ashamed at the feet of Shastriji and begged his pardon.

      We learn from this event of the life of Shastriji that great
      achievements are possible if we can cultivate the spirit of
      tolerance.


     \centerline{[2]}

      Shri Ganeshprasad Varni, a famous Jain saint, lived about eighty
      years ago.  In the first stage of his religious life, he had
      decided to travel to Jaipur on a pilgrimage.  From Lalitpur in
      Jhansi district, he proceeded towards Khurai via Sonagiri.  When
      he went beyond Sonagiri, he had with him very little money, one
      water pot, a small piece of cloth and some clothes on his body.
      As he reached Datia, he was left with absolutely no money.  For
      two days he lived on rice and that day he had no money for even
      that.  He approached a shop-keeper and requested, ``Well friend!
      I would like to sale this umbrella.

      The shop-keeper said, ``I hope it is not a stolen one.''

      Varniji was dumb-founded and tears rolled down his eyes.  The
      shop-keeper showed no sympathy and said:  ``This is the price of
      your umbrella.  After deducting for rice, you get this amount
      back.''

      Varniji pleaded, ``Well friend!  The umbrella is new.  Please pay
      something more!''

      The shop-keeper replied:  ``Take the amount or else go ahead!''
      He left with a small change (six Annas).  Thus Varniji lived on
      rice for several days and took cooked food only when he came
      across a householder (Shravaka) whom he knew and completed the
      pilgrimage.

      Every great man attains to the highest status only after
      gradually passing through such tough tests and with the power of
      Sadhana of the self (Atmasadhana).


      \centerline{[3]}

      Mahatma Gandhiji's original name was M. K. Gandhi, bar-at-law.
      He was the greatest person of the last century who initiated the
      freedom struggle of India by non-violent means.  He attained to
      National and International fame by making India free from
      British rule on August 15, 1947.  He was then designated as the
      ``Father of the Indian Nation.''

      Gandhiji was roaming in the city called Champarana in the state
      of Bihar.

      He always travelled in a third-class compartment of a train.
      Once he was on his way to Betia, a passenger got in, gave him a
      push and said, ``You are sleeping at ease in the train, as if it
      is your own train!  Get up!''

      Gandhiji got up and sat by the side of that passenger, who
      started singing, ``Noble indeed is Gandhiji.  A great soul who
      helps the suffering!''

      In the morning, the train reached Betia.  Thousands of people
      gathered round his compartment with cries of victory for
      Gandhiji.  When that passenger realized that he had insulted the
      Gandhiji, he wept bitterly and fell at his feet.  Gandhiji
      consoled him and raised him up, as if nothing had happened.


\medskip\hrule\vfill\eject

      %CHAPTER - 6

      \section{GOOD USE OF TIME}
      \leftline{\large{\bf \hspace{.4in} (Samayano Sad-upayoga)}}

      It is a fact known to us all that with every minute of our
      life that passes, we are all moving nearer and nearer to
      death.  Despite this, only a few persons think over this
      fact and make good use of this best opportune time with a
      view to truly achieving truth and divine bliss.

      \medskip\leftline{TIME DEVOURS ALL:}

      Time moves on continuously.  Nobody has the ability in this
      universe to stop it.  There are now deep oceans where there were
      high mountains.  There were empires of rulers whose cry made the
      earth shudder, today the dilapidated remains of their kingdoms
      are no longer regarded.  The rich become penniless, the healthy
      turn diseased, youth is quickly overcome with old age.
      Physical charms and health come to an abrupt end and are often
      replaced by weakness and lusterless pallor.  Thus, every
      existing object in this universe is suffering from the fright of
      the destructive dance (Tandavanrutya) of the horrifying demon
      that is time.

      Is there any remedy for this?  The answer is affirmative.  There
      is a method to conquer this vast ocean of time.  This can be
      achieved by a cautious and well planned use of every moment of
      our life.  With every drop of water, the tank gets filled; with
      every pebble, a well gets erected; with every brick a huge
      mansion is constructed.  In a similar manner, the wise man who
      properly utilizes his time for higher purposes can accomplish
      advancement and prosperity in this life and the life hereafter.



      \medskip\leftline{CONSTANT ALERTNESS ABOUT THE}
      \leftline{OBSERVANCE OF TIME :}


      In our life, the desired goals are attained by good use of time.
      The student who works hard on his daily lessons, gets good
      grades; the housewife who gives up laziness and looks after the
      house, keeps her house neat and clean; the farmer who is
      constantly watchful of the crop sown, reaps a bumper crop.
      Thus, generally speaking, one can acquire wealth and high
      position by good use of time in day-to-day life.

      In the path of salvation however, it is indispensable for a
      Sadhaka to be constantly alert and awake with regard to the
      good use of time.  For this reason the saints have advised
      to remember God every moment.

      If one were to get merged in Sadhana only for the time when one
      practices it, how can one attain higher pursuits?  No doubt, one
      must be completely merged in Sadhana with all concentration
      during the time of the practice of Sadhana, but at other times
      also, the aim of self-betterment and self-purity are not to be
      lost sight of.  ``I must be alert and awake to see whether or not
      I pass my time in proper pursuits even when I am busy with other
      work in the morning or noon; evening or night; in the house or
      outside the house; in a temple or holy place or in a place of
      self-study''.  Thus ponders the vigilant aspirant.

      If the aspirant wants to form the excellent habit of
      utilizing his time well, he should in all stages of his
      development, keep a diary of spiritual pursuits.  This will
      mean keeping a clear record of how his time passes everyday.
      By doing this, he will remain informed of the actual utilization
      of time, so that he can well plan the better use of time and
      thus improve upon the shortcomings in his life.

      Let us closely observe and analyze the lives of great men
      who have attained to the highest status in this world.  We
      will easily concede that the key to their astonishing
      success lay in the excellent use made of every moment of
      life which was at their disposal.  If we respect time, time
      will respect us and help in higher achievement.


      \medskip\leftline{GLORY OF GOOD USE OF TIME :}

      1. Every moment of human life is extremely precious.  The moment
         that has passed away cannot be regained by any effort.  Let a
         person therefore make his human life meaningful by the good
         use of every moment of life that God has presented to him.

      2. ``Time and tide wait for none''.

      3. Water placed in one's hands, slowly trickles out and is
         eventually lost.  In just the same way, every moment of
         person's life passes and life comes to an end.  If therefore,
         we do not pay attention to purification of the self, we would
         soon be in a state where all that we had has been lost.

      4. One who knows the preciousness of every moment of life that
         he has acquired and makes himself engrossed in its excellent
         use, conquers all calamities, becomes the leader of all noble
         souls, acquires the capability to write great scriptures
         (Shastras), is enabled to submit ever-new arguments in
         discourses and in learned assemblies and is endowed with the
         strength to shatter the whole chain of powerful enemies
         namely ``Karmas''.

      5. Our salutations to Time.  Having fallen to its rule
         everything becomes eventually only a matter of antiquity (old
         times).

      6. Time does not wait to consider whether or not a person has
         completed the mission of his life.  It just finishes those
         who come under its sway; regardless of whether he is an
         emperor or a beggar, a fool or a scholar, or anyone else.

      7. Time should be conquered by continuous efforts, while
         learning should be acquired through the practice of humility.

      8. The continuous ticking of a clock constantly suggests to a
         person that his life is being cut short with the passage of
         every moment.  Let a person therefore, quickly accomplish all
         the noble deeds he wishes to do.

      9. One who postpones the work of the morning till the evening,
         and the work of the evening to the next day, is adjudged a
         lazy, procrastinating fool.  Such a person achieves no
         success in life and is lost.

     10. Lord Mahavira preached to make good use of time to his
         disciple, the great man Gautama Swami.  Let this fact make us
         alert about what we should do.

     11. One who is vigilant of one's own spiritual progress, should
         be absolutely regular in studying the scriptures, praising to
         holy people, devotion to God, practice of meditation, and in
         one's devotion to his preceptor.

      12.  One who wastes time, will himself be wasted away by time.


      \medskip\leftline{LIVING EXAMPLES OF THE GOOD USE OF TIME :}

      \centerline{[1]}

      Shrimad Rajchandra (1867 - 1901) was a great spiritual leader of
      the last century.  He attained the knowledge of his previous
      births at the age of seven.  He had a remarkable memory and
      could attend one hundred different incidences at a time!  He had
      super-sensuous knowledge and he was a self-realized soul.  He is
      considered as a spiritual guide by Mahatma Gandhi.

      As a great scholar and spiritual prophet, he wrote very valuable
      and subtle spiritual literature which is useful to all seekers
      of truth, irrespective of caste, creed, or religion.  He has
      followers and institutions in his name in many parts of western
      and southern India.  He practiced meditation and scriptural
      studies in lonely places in many parts of Gujarat State of
      India.

      Monk Chaturlalji and Monk Mohanlalji were two of the seven
      ascetic disciples of Shrimad Rajchandra.

      This event relates to Shrimad Rajchandra's life.  Once Shrimad
      asked Monk Chaturlalji, ``What have you acquired up to today from
      the day you became a recluse (monk)?''

      Monk Chaturlalji submitted his experience and observation in
      these words, ``In the morning we take tea brought as alms.  Then,
      at the proper time (Jain religion term ``Vohorvun'') we beg food
      and eat it.  We go to sleep after recapitulating our sins (Jain
      religion term ``Pratikramana'').

      Shrimad Rajchandra said, ``Getting tea and food as alms, taking
      these and sleeping, is this the right faith, knowledge, and
      character of the religion?'' He then addressed the head monk Shri
      Lalluji Maharaj, that the other monks pass their time in
      self-study and meditation and not waste any time in ordinary
      things.  He also asked him to see that all monks take food only
      once.  He also expected the monks not to bring tea and snuff
      without reason.  He insisted that they study Sanskrit and pass
      their time in Sadhana.

      Monk Mohanlalji pleaded, ``Maharaj Shri Lalluji Swami and
      Devkaranaji are of elderly age.  How would it be possible for
      them to study?  Shrimad replied, ``Queen Victoria is old and yet
      she studies the languages of other countries.  One should make
      use of his time in good things like study, understanding
      scriptures and meditation with a firm determination and
      discarding laziness.''


     \centerline{[2]}

      Shri Dayananda Saraswati is famed as a great upholder of Aryan
      Civilization in the last century.  His native place was Tankara
      near Morbi in Gujarat State, India.  He travelled around the
      whole country and established a new Hindu sect known as
      Arya-Samaj.

      Once he was in the city Shahjahanpur in the state of
      Uttar-Pradesh.  He noticed that the employees of one big
      organization were leaving their duties half an hour earlier.  On
      seeing this, Swamiji said to the employees, ``We have forgotten
      the great importance of time.  If a doctor were to say, that the
      patient would have been saved if I had been called five minutes
      earlier, but now, the patient cannot be saved. It is here
      precisely that we realize the value and importance of time.''


      \centerline{[3]}

      Let us note two more examples of how great men are alert
      about time.

      1. During war, Napoleon personally gave orders to his
         commanders, on all fronts and he also slept on horse-back
         making good use of the time.

      2. Haider-Ali was the Sultan (King) of Mysore in southern India
         in the eighteenth century.  He was highly intelligent, a
         great warrior, and an able administrator.  His grasping power
         was so acute that he used to hear the complaints of ministers
         of different departments all at a time, during his morning
         duties.  He took immediate decisions and issued necessary
         orders.  Thus, he completed much of his work as a Sultan,
         just in the early morning.


\medskip\hrule\vfill\eject

      %CHAPTER - 7

      \section{SILENCE (MAUNA)}

      Silence is abandonment of speech, conversation etc.  with a
      right knowledge and spiritual advancement in view.  This is a
      very important part of spiritual progress.  It is being analyzed
      here, not only in its conventional meaning, but in a very wide
      perspective, so as to be useful to the aspirant.

      Silence is resorted for enhancement to meditate on the doctrines
      heard from great preceptors or received from the study of
      scriptures.  Sadhakas (aspirants) of all stages can cultivate it
      according to their own capabilities.  Sadhakas in the elementary
      and middle stages should resort to as much control of speech as
      possible, so that much physical and mental energy gets
      accumulated.  This accumulated energy can now be advantageously
      applied for the purposes of self-study and self analysis.  The
      success in Sadhana can thus be accomplished more speedily by
      using this spared energy for spiritual progress which might have
      been otherwise wasted in mundane pursuits of happiness.

      \medskip\leftline{GOOD USE OF POWER OF SPEECH:}

      Only the human soul can acquire the capacity of such intricate
      and highly disciplined and balanced speech.  No other
      creature or being has the power of such highly developed
      speech.  Such a power of speech as this which has been
      acquired by good deeds of past (Punya), should be so
      well utilized as to be conducive to the welfare of one's
      own self as well as of others.

      If we are not in a position to help those suffering from various
      causes like diseases, distress, pangs of separation from kith
      and kin or such other calamities, we could at least heartily
      console them by soft, soothing, beneficial and pleasing words.
      Such an excellent and remarkable use of the power of speech can
      be rightly designated as `silence', since such a use of speech
      is not for less important purposes, but for benevolence of
      everyone concerned.

      \medskip\leftline{ABANDONMENT OF POINTLESS TALKATIVENESS:}

      We come across many people in society who are talkative.
      It is always wise not to initiate talk which is
      not conducive to our betterment, or any noble purpose.
      Criticizing others, using abusive words, indulging in idle
      or wicked talk, uttering words that offend and hurt others,
      busying oneself in self praise - all these mean sheer waste
      of our power of speech.  Persons endowed with a sense of
      discrimination, should abandon this with conscious effort.


      \medskip\leftline{SUCCESS OF SILENCE:}

      Since ancient time, silence is worshipped as an important
      component of spiritual discipline.  Initially, the practice
      of this virtue may commence with some three hours of
      silence at noon time, say on Sunday or any other suitable
      day.  This practice may be enhanced by routines, the vow
      daily from 8.00 p.m. to 8.00 a.m. the next day.  During
      these hours, the exceptions could be made for prayers,
      uttering a hymn of praise for adoration of God.  The vow of
      continuous silence for three to seven days is very helpful
      during the course of intensive meditation and scripture
      writing.  Thus is practiced the vow of silence by different
      aspirants, according to their circumstances and the various
      stages of their spiritual advancements.

      Only through deep contemplation and the practice of
      silence, is it possible to become a genuine ascetic (Monk).
      Spiritual progress (Samadhi) is attained only by right restraint
      on speech and breaking through the chain of indecisions and
      doubts.  Advanced aspirants should therefore, constantly praise
      self-steadiness (Atma-sthirata) together with silence during
      meditation.

      Lord Mahavira, after the renunciation of the worldly life,
      observed silence for twelve and a half years.  Mahatma Gandhi
      used to observe silence on every Monday.  Yogi Shri Maharshi
      Aurbindo observed silence for seventeen years.  Ramana Maharshi
      very often inspired those desirous of self-knowledge, to search
      after ``Who am I?''  in a state of silence.  He too passed much of
      his time in a state of silence.  The immense utility of the
      practice of silence is thus witnessed in the lives of all these
      great men.

      In the present days, many monks resort to the practice of
      silence from evening to sunrise.

      \medskip\leftline{CONCLUSION}

      On the basis of factual evidence mentioned above, now the
      aspirant who has essentially understood the rarity, utility,
      and excellence of good speech will certainly embark upon
      the genuine practice of silence or only the scrupulous use of
      his speech.  Through the medium of this practice, energy of
      the soul that was so far being externally wasted, is now
      fruitfully utilized in accomplishing control of the senses
      and the mind.  This self-control will substantially
      contribute towards success in various stages of
      concentration of the mind by making it introvert and steady
      and eventually culminating in the highest transcendental
      meditation or a thoughtless state (Nirvikalpa Samadhi).

      The practice of silence is thus of invaluable assistance in
      the experiment of internal conversation of the self with
      one's true self.

      \medskip\leftline{GLORY OF SILENCE:}

      1. Speech is great, but silence is greater still.  Silence is
         the holy temple of our divine thoughts.  If speech is silver,
         silence is gold, if speech is human, silence is divine.

      2. Silence is the best and the most unique art of conversation.

      3. Silence is the best speech.  If you must speak, speak the
         minimum.  Do not speak two words, if one is enough.

      4. The ego gets wiped out in the state of silence.  Once this
         happens, who will speak and who will ponder?  (all duals have
         disappeared).

      5. Silence is an excellent means for self-betterment, but only
         rarely does one of us make good use of it.



      \medskip\leftline{LIVING EXAMPLES OF SILENCE:}

      \centerline{[1]}

      A Jain monk Lalluji Swami was one of the foremost of the
      devotees of Shrimad Rajchandra.  He was the founder of Shrimad
      Rajchandra Ashram at Agas near Anand in the state of Gujarat,
      India.

      He passed the four months of the rainy season in 1893 at Bombay
      in order to have close contact with his spiritual teacher
      Shrimad Rajchandra.  Shrimad Rajchandra prescribed the reading
      and study of the verses of ``Samadhi- Shataka.''  On the first
      page of the book Shrimand wrote the famous Mantra, ``the Jiva
      (soul) attains to supreme knowledge (Kevala-jnana) when one is
      merged in the nature of Atma (soul).''

      When the four months of the rainy season was nearly over, Shri
      Lalluji Swami submitted, ``I have no interest in external things.
      When shall I attain to the stage of being identified with the
      self?''

      Shrimad replied, ``You require me to preach you.''

      Lulluji submitted, ``Then please preach.''

      In reply Shrimad Rajchandra remained silent.  He thus preached
      silence.  It was with this preaching that Shri Lalluji Swami
      went to another city Surat from Bombay.  He observed silence for
      three years.  In this observance of silence, the only exceptions
      were necessary conversation with other monks and spiritual
      discourses with Shrimad.  Shri Lalluji Swami very often stated
      in his sermons that this observance of silence was of immense
      benefit to him.

     \centerline{[2]}

      Mahatma Gambhirnath was a Bengali scholar and saint of the
      nineteenth century who settled in Himalayas for his
      spiritual uplift (Sadhna).

      Once Mahatma Gambhirnath was seated in the meditation in the
      peaceful atmosphere of Himalayas, some Bengali gentlemen visited
      him just with the idea of his Darshan (to see) and to have the
      benefit of noble company.  They sat for a while and then humbly
      requested the Mahatma to deliver some preaching, for the uplift
      of their souls.  The visitors submitted that they had come from
      far off distances and would feel unhappy if a sermon were not
      delivered.  The Mahatma stated, ``Observe and ponder.''

      Meeting with genuine Mahatmas has one great reward.  It is
      to fill to the brim of our hearts with their holy, simple,
      happy personality.  Their silence asks us to open our
      internal eyes and devotedly to have Darshan of Atma (soul), the
      God in this temple of the body.  Thus silence consists of the
      purport of countless scriptures.


      \centerline{[3]}

      The railway train was running at full speed from Calcutta to
      Delhi.  In one compartment, two British passengers were talking
      in English. Pointing at one monk (Sadhu), travelling in the
      same compartment, one British passenger was telling the other,
      ``Look, what a deception!  With such youthful age, healthy body,
      and full capacity to work, this man became monk to get free food
      and to loiter anywhere.  There are thousands of such monks in
      this country and people feed them in blind faith.''

      Criticism of this sort went on for a long time, but the monk
      (Sanyasi) sitting on the opposite seat was pondering deeply
      with a calm posture.

      When the train arrived at one station and halted, the station
      master saw the monk (Sanyasi), bowed down before him and asked
      in English, ``What can I do in your service, Sir?''

      The Sanyasi answered in English, ``One glass of water will
      be enough.  I want nothing else.''

      The two British passengers observed that the Sanyasi spoke
      in such pure English.  They felt surprised.  They never
      knew that the Sanyasi was educated.  They had abused the
      Sanyasi so much and still there was not a word by way of
      reaction.  His posture was the same, full of happiness as
      before.

      The passengers inquired of him, ``Well sir, why did you
      not react to our criticism?''

      He replied, ``Brothers, I remain engrossed only in the
      thoughts of my life's work.  I do not enter into any kind
      of disputes.''

      The peaceful posture and Sadhana of the vow of silence
      brought about a lot of regard on part of those two British
      passengers.

      This Sanyasi was Swami Vivekananda, the chief disciple of the
      great monk Shri Ramkrishna Paramhans.  He was a great
      socio-religious leader of the nineteenth century.  He became
      famous for his unique speech in the World Religions Conference
      in 1893 in Chicago, U.S.A.


\medskip\hrule\vfill\eject

      %CHAPTER - 8

      \section{CONTROL OF TASTE}
      \leftline{\large{\bf \hspace{.4in} (RASA-SWADA-JAYA)}}

      Out of our five sense organs, only the tongue is entrusted with
      two functions:  speech and tasting of different flavors (Rasas).
      Just as there is a peculiarity of the dual sphere of potentially
      dangerous activities of this organ of sense, so also is there a
      unique peculiarity in achieving control over it.  It is said that
      if only the tongue is brought under control, then the control
      over all other sense organs becomes easy.

      The voluptuousness of the worldly person with regard to this
      organ of taste appears to be almost universal.  This organ, only
      three inches in length, has brought the majority of the living
      beings in the worlds under its rule.  Human beings, animals,
      even insects, are all under its spell.

      In modern times the voluptuousness of this organ of taste has
      crossed all limits.  Numerous and varied items are served in the
      dishes in the non-vegetarian meals which are prepared from
      fishes, frogs, rats, cockroaches and countless carnivorous
      animals and insects.  No big animal has been spared.  Innocent
      animals, such as sheep, goats, ducks, hens, hares, pigs, deer,
      cows and bulls, buffaloes and horses, are slaughtered by the
      thousands.  The root cause of all this cruel killing is only to
      cherish man's voluptuousness regarding the taste of his tongue.

      Vegetarians also do not lag behind in the voluptuousness of the
      tongue.  Thousands of new items are being processed and
      invented.  These are such as those with pepper and spices,
      varied fried items, pickles, sauces, and sweets.

      For an aspirant simple and health-nourishing food serves the
      purpose.  In its preparation, no long time is required and there
      is no elaborate processing.  It is possible to observe the vow
      of limited eating (Unodari) and such a diet is conducive to
      peace of mind.  An aspirant will not be tempted to eat like a
      pig, and it will be possible for him to resort to various
      spiritual practices with ease and peace.



      \medskip\leftline{EXPERIMENT IN CONTROL OF TASTE:}

      In the initial stages, an aspirant (Sadhak) should restrict the
      number of items of food.  This will save him from the hankering
      love of unnecessary items like sauces, papad, pickles, fried
      grams and so on.  In the next stage, let him resolve to give up
      for six or twelve months or some other time-limit, salty, sour
      or sweet items.  This will slowly lead to the success of penance
      (Tapa) named abandonment of taste (Rasaparityaga).  The tongue
      should not become licentious and physical health should not get
      spoiled for these purposes, discriminative abandonment of tastes
      becomes very useful to the aspirant.

      Very tasty and spicy foods are usually consumed excessively.
      This will often produce several diseases of the stomach,
      intestines; liver and the tongue.  In addition, sleep and
      laziness get enhanced, wrathful activities increase and the
      means of God-realization like self-study, chanting prayers,
      meditation, devotional singing and the like, cannot be practiced
      with due earnestness or concentration.  Even the practice of
      non-violence and celibacy face several difficulties.  The mind
      remains predominantly occupied with the ideas and analysis of
      what is to be prepared, how, where, at what time and under what
      circumstances the food will be consumed and so on.  Under these
      conditions, how will the mind remain applied or get fixed in
      remembrance and devotion to God and self-study?

      It is obvious therefore, that persons endowed with
      discrimination can have no voluptuousness of food.  We waste a
      lot of time, huge energy and incur great expense in the
      preparation of certain tasty dishes and the taste lasts only
      while the item is in the mouth.  Once the item goes beyond the
      palate, it has only one final shape - it turns to stool or other
      waste of the body.

      Discriminating persons should therefore be cautious about all
      matters regarding preparation and consumption of food and must
      apply a sense of propriety and due discrimination in the
      subject.

      Elephants, fish, bees, butterflies, and deer lose their lives by
      submitting to one of their senses.  If an intelligent human
      being also behaves this way then what is so uniquely superior
      about him?  Would that person not be enduring results of the
      voluptuousness?  Considering this again and again, Sadhaka
      accepts balanced amount of simple and nutritious meal on a
      regular basis.


      \medskip\leftline{GLORY OF CONTROL OF TASTE:}

      1. When a person with proper food-habits resorts to spiritual
         activity (Yoga-Sadhana), all his sufferings end.

      2. Food is for life and not life for food.

      3. Well planned and regular food habits are conducive to rapid
         spiritual development.

      4. The purpose of human life is neither to inflate one's
         possessions nor to fulfil sensual pleasures, but to achieve
         higher values in life.



      \medskip\leftline{LIVING EXAMPLES OF CONTROL OF TASTE:}

      \centerline{[1]}

      Two persons named Tribhovanbhai and Maneklalbhai were close and
      devoted disciples of Shrimad Rajchandra, a great spiritual prophet.

      One day Tribhuvanbhai, Maneklalbhai and other aspirants were having
      dinner with Shrimad Rajchandraji.  When different vegetables were
      being served, Maneklalhbai refused because he had his vow (Vrata).
      Then sauce followed and he rejected that also.  Then several other
      items were being served but he accepted some and rejected others.  At
      last came rice-milk (Dudhapaka).  As it was about to be served to
      Maneklalbhai, Shrimad Rajchandraji interrupted and said, ``Do not
      serve rice-milk to him.  He wants to inflate his self-esteem by
      abandoning small items.  Actually, he does not want to discard items
      that nourish the taste.''

      Real abandonment of tastes of the tongue is to discard permanently
      and fully the item that is very much to one's liking.  Only such
      persons are heroes (Tyagavira).


     \centerline{[2]}

      A Jain monk Acharya Shantisagarji was the pioneer of the ascetic
      order among Digamber Jains.  He did great penance and had thousands
      of disciples among Digamber Jains in India.  He ended his life by
      voluntary renunciation of food in 1955.  This procedure is known as
      Sallekhna.

      In 1930, he stayed four months during rainy season at Lalitpur
      village in Madhya Pradesh, India.  There were also some ten
      or twelve other Jain monks stayed at the village.  Several
      householders were preparing food for them.

      In Lalitpur, fruits like oranges and grapes were costly
      because these were imported from Delhi.  When Acharya learnt of
      this, he put this idea very humbly before the other monks;

      ``I will not beg for or eat from today to the end of the four
      months of the rainy season, all fruits, green vegetables and all
      tasty food.  Also it is proper to discard fruits and green
      vegetables during the rainy season.''

      All other monks took the same vow to abandon fruits and green
      vegetables following him.

      Thus two things were accomplished together by Acharya-shree.
      The spirit of abandonment (Tyaga) on the part of monks went up,
      and ordinary householders also could supply the food to monks
      because there was no need now of bringing costly fruits.  An
      atmosphere of the proper spirit of religion and peace spread on
      all sides by this abandonment of taste of the tongue and
      discrimination in food.


      \centerline{[3]}

      Maharaj Nrusinhdas was a great austere saint of the state of
      Gujurat, India.  He lived in the early part of the present
      century in the city Ahmedabad.  He ate only bread and
      vegetables and did not use anything else in his food.

      There is a temple dedicated to a God named Shri Jagannathji in
      Ahmedabad.  Traditionally many Tyagi Sadhus (monks) lived at the
      temple.  Shri Nrusinhadasaji, the predecessor of the present
      Shri Ramaharshadasaji, spread the fame of the temple for more
      than thirty years by unity, peace and service to others.  Many
      cows are looked after in the temple, and guests are regularly
      served milk-rice and other sweet items.

      Shri Nrusinhadasaji Maharaj, by his vow, ate only after guests
      and residents of the temple were fed.  He daily and regularly
      took only millet-cake and vegetable Bhaji.  In spite of all
      requests of the worshipers inconveniences due to old age, he
      took this simple, tasteless, uniform food until he died.  This
      gives to us much food for thought with regard to the abandonment
      of taste of the tongue for the whole life by great souls.



\medskip\hrule\vfill\eject

      %CHAPTER - 9

\section{EQUANIMITY}
      \leftline{\large{\bf \hspace{.4in} (SAMATA-NI SADHANA]}}

      Every person in his lifetime almost constantly feels pleasure
      and pain by experiencing happiness and sorrow, respect and
      disrespect, interest and lack of interest, cold and heat and so
      on.  Unruffled by all these, when one tries to live in a spirit
      of peace with a balanced mind, one is said to practice
      equanimity.

      In the present context, it is proposed to think over and analyze
      the subject from a philosophical point of view.  Real equanimity
      can be attained to at a very high level of spiritual
      development.  Its genuine attainment is possible only when an
      aspirant has passed through various stages of spiritual
      progress (Sadhana).

      \medskip\leftline{IMPLEMENTING THE MEANS OF EQUANIMITY:}

      Genuine equanimity cannot dawn in the life of an aspirant until
      the knowledge of the self (Atma-\ jnana) is attained.  The very
      basis of equanimity is pure thoughts and feelings, which in
      turn, are dependent on self-\ knowledge.  Now, if knowledge of the
      self is to be acquired, a clear distinction between the self
      and non-self with its practice in day-to-day life is imperative.
      The three best means to accomplish this task are:

         1. Company of noble persons and saints.

         2. Cultivation of specific virtues.

         3. Self contemplation (meditation).

      Each of these means should be grasped thoroughly.  As the
      synergistic combination of the above three is practiced,
      discriminative power evolves, resulting in self-contemplation
      and self-realization.  With that, the Sadhana of equanimity
      develops more and more.  It is thus necessary that every
      aspirant cultivates universal friendship with all living beings,
      becomes indifferent to sensual objects of the world, gives up
      evil thought processes, and attains equanimity by vision and
      contemplation of the absolute Reality.

      When a saintly aspirant attains this state and progresses
      further, he experiences a unique inner peace and oneness with
      his soul.  This is the best and the most praiseworthy attainment
      of a spiritual life known as equanimity.

      Knowledge and detachment are the horses of the chariot of this
      great hero.  Humility is the charioteer, discrimination is his
      body-guard, forgiveness is his armor, patience is the shield,
      austerity and self-control are the bow and arrow, and pure
      intellect is his sword.

      When the well-organized army of this well-equipped soldier
      attacks the fort of the enemies, their armies break down and run
      away in the very first attack.  As all the enemies, such as
      passion, arrogance, anger, greed, lust, and jealousy, start
      running helter-skelter, their commander-in-chief, that is,
      infatuation gets absolutely confused.  In no time, he is
      compelled to surrender to this great soldier, the victorious
      aspirant (Sadhaka), the city of equanimity and flees away
      forever.

      Thus every aspirant has to put in great and firm effort in order
      to win over his original abode of equanimity.  This equanimity
      is known by several names such as equality, quietude, Samadhi,
      Yoga, tranquility of mind, the state of self-experience,
      self-realization, and Nirvikalpa Samadhi.

      \leftline{AN EQUANIMOUS PERSONALITY:}

      The vision and speech of a person who has attained equanimity
      undergoes a basic and complete transformation.  Consequently,
      divinity is reflected within him at all places, at all times and
      in all activities of his life.  In his heart, he experiences
      that all the living beings in the world are alike to his own
      self, and this feeling and experience of his is reflected in the
      day-to-day activities of his life.

      As he has realized his own self (Atma) to be the best and the
      highest, he experiences no attraction or attachment towards
      worldly objects.  He might be garlanded with flowers or rocks,
      respected or insulted, given a gold or a copper coin, a sandal
      or cow dung may be applied to his body, and he is neither
      pleased nor displeased.  To him, a residence in a palace or a
      crematorium, forest or a magnificent house, are just the same.

      However he prefers to reside in a lonely place where his spirit
      of non-attachment remains undisturbed and intact.  There he
      experiences constantly the proximity of his true and real self
      in the form of true knowledge and divine bliss.  He experiences
      his supreme self repeatedly.  The hard fact is that there are no
      words to describe the loftiness and greatness of this superhuman
      being with magnanimous and divine knowledge.  However, his real
      personality is far beyond speech and mind.

      These are grand ascetic persons endowed with equanimity.  The
      land on which they place their foot-steps, verily becomes a holy
      land and therefore it becomes a place of pilgrimage.

      Their presence is always surrounded by an atmosphere of peace,
      equanimity, friendship, and sacredness.  It becomes almost a
      magical atmosphere surcharged with such holiness that even the
      most wicked people and violent animals give up their wickedness
      and violence and adopt a spirit of unity and friendship.  These
      truth seeking aspirants who are inspired by the keen and pure
      desire to seek knowledge and bliss of the self, resort to their
      vicinity and company.  There is no surprise if they win eternal
      bliss.  We, the ordinary people of the world, deserve only to
      take the dust of their feet on our heads with a spirit of great
      reverence.

      \medskip\leftline{GLORY OF EQUANIMITY:}

      1. May my soul work hard to attain to a spirit of equanimity
         which is possible by abandoning attachment to the body and by
         becoming completely detached from all desires, passions and
         enjoyments.

      2. All worldly desires get dissipated by resorting to the spirit
         of equanimity; ignorance vanishes and the mind comes under
         control.  Therefore let one, be devoted to equanimity.

      3. By resorting to the spirit of equanimity, one wins firm and
         steady happiness, attains the state of eternity, and
         shatters all the bonds due to Karmas.

      4. The Yogi, who is steady and firm in equanimity, keenly feels
         that this world is mad, misguided, deluded, and asleep.

      5. The state of the soul, bereft of infatuation and agitation is
         the very secret of Supreme Reality; again it is only that
         who is called equanimity that can lead to liberation
         (Nirvana).  The noblest souls therefore worship and take
         recourse in this equanimity which is of the nature of supreme
         righteousness and eternity.



      \medskip\leftline{LIVING EXAMPLES OF EQUANIMITY:}


      \centerline{[1]}

      Lokmanya Balgangadhar Tilak was a lawyer and disciple of Mahatma
      Gandhi who significantly contributed in the struggle for freedom
      in India.  He was famous as a great patriot, scholar, and
      philanthropist.  Utter devotion to his country, simplicity,
      modesty, religious learning, study of the scriptures, and many
      other virtues made his life full of fragrance.

      One day he was busy solving an important problem in his office,
      it was not easy because the problem was highly complex.  Deep
      concentration was necessary.  A servant arrived and told him
      that his son was in a critical condition and so he should run
      home.  However, Tilak was busy with his work.

      After some time, his partner himself came and told, ``Well Tilak,
      your son is in a very serious state.  Please run home
      immediately!''

      Tilak replied, ``Well!  In the morning I have explained
      everything to the doctor.  He is treating him.  What good can I
      do?'' The partner left.

      When Tilak returned home after completing his work, his son was
      dead.  Tilak changed his clothes and prepared to go to the
      crematorium as if nothing had happened.

      Not becoming overwhelmed with sorrow on the death of his eldest
      son was no small matter.  Only rare persons who constantly
      practice equanimity can keep such great equanimity intact.


     \centerline{[2]}

      About a hundred years ago in the state of Orissa, India; a
      robber named Ramkhan, had spread terror.  Nobody dared even to
      refer to his name.  People were terror stricken and used to
      tremble by just a reference to his name.  Every one wished to
      be freed from the terror of this robber.

      Mahatma Harnath was a great saint of the area.  He gave courage
      to the frightened people and said, ``Well brothers, no sinner is
      bad, only sin is bad.'' With these words, he took the track into
      the forest where this terrorizing robber lived.

      With an extremely peaceful composure, detached and fearless
      vision, and the luster of celibacy, the Mahatma proceeded to the
      forest where the bandit lived.  As he reached the place of his
      residence, the eyes of Ramkhan fell on the Mahatma and he was
      immediately transformed.  The emotions of the robber to whom
      killing people was just a game, were transformed.  He said, ``O
      great saint!  I have committed countless crimes.  Now you have
      come and with you has come the time of my uplift.''  With these
      words, he fell down at the feet of the Mahatma.

      The Mahatma raised the robber and embraced him with love.  He
      said, ``Well brother, all sins are destroyed by resorting to the
      path of God.  This leads a person to Supreme eternal delight.
      May you therefore resort to atonement of your misdeeds, improve
      your life, and get engrossed in the adoration of the path of
      God.''

      Ramkhan became a monk and passed the rest of his life in the
      name of God.  This shows that even the lowest of the low get
      uplifted by the life of these souls endowed with equanimity;
      sinners can be purified.

      This is a living example of this reality.


      \centerline{[3]}

      Mahatma Gandhi looked upon Shrimad Rajchandra as his spiritual
      preceptor.  Shrimad Rajchandra had a diamond business in Bombay,
      but often he used to visit small towns for Yogic practices.

      In 1954, he came to Kavitha, a small town in the state of
      Gujarat for his spiritual progress (Sadhana) in seclusion. He
      preached twice during the daytime but resorted to silence in the
      evening.

      At nightfall, he used to sit in meditation all alone in the
      adjoining fields or on the river bank.  He put just one cloth on
      over his body even in the severest cold.  In this state of
      meditation mosquitoes used to bite him; but he withstood this
      with his equanimity.  Mostly, he would even be conscious of the
      mosquitoes, but the fact betrayed itself when red swellings
      appeared on his body.

      In this manner, Shrimad Rajchandra revealed great soul force by
      resorting to equanimity even under adverse circumstances, and in
      the end took to the highest Samadhi.  This is indeed, an other
      worldly power of equanimity.


\medskip\hrule\vfill\eject

      %CHAPTER - 10

      \section{STUDY OF SELF}
      \leftline{\large{\bf \hspace{.4in} (SVADHYAYA-SHILATA)}}


      \medskip\leftline{BACKGROUND:}

      Study of Self is a basic necessity in various stages of spiritual
      progress (Sadhana).  It is incomparable and indispensable.  It
      yields immediate reward and is considered to be the guide to all
      other means.  All the preceptors of various schools of
      philosophy in the world, have accepted its unique importance.
      Each one of them has given it its due place in the methods of
      Sadhana propounded by them.

      Looking from the absolute point of view, the fruit of engaging
      in self-studying is self-realization.  To obtain the benefits of
      self-study, association with another self-realized soul, or the
      following of his spiritual instructions, is necessary.  Three
      stages can be considered in the development of the Sadhana of
      self-study.

         1. Obtaining time for study.

         2. Careful study of scriptures.

         3. Attainment of the supreme state of self-study, by
            continuously practicing contemplation of the acquired
            knowledge.

      In the first stage, the aspirant requires contact with the noble
      and learned persons.  If he is firmly convinced that he wants to
      indulge in self-study, he will spare an hour or two from his
      busy life from business or service or domestic work.  He should
      then put his efforts into the acquirement of knowledge in this
      spare time, and gradually go on creating greater and greater
      leisure by resorting to a secluded life and create more and more
      interest in advancing his scriptural studies.

      In the second-stage, study of good scriptures means those that
      lead to higher spiritual knowledge.  If one studies the
      scriptures in the proper order, as laid down by the experienced
      and the learned saints, greater benefit will be derived.

      During the course of this study, one can constantly or
      occasionally stay in an Ashram with learned saints.  He can also
      strengthen his knowledge by reading, writing, thinking,
      memorizing, pondering, and discussing with others.  These
      different methods of studies, when combined harmoniously with
      success and joy, lead to great advancement of knowledge in a
      short time.  As the knowledge acquired in this way is
      methodical, purposeful, useful, and blissful, and again, because
      it has been acquired in the presence of and under the guidance
      of some enlightened saint, it leads the aspirant to a great
      height of spiritual progress in a very short time.

      In the third and the last stage, further progress is required to
      be made by practicing in life the principles, which have been
      learned so far.  This leads to the experience and conviction
      that the soul (Atma) is a pure consciousness, and its nature is
      truth, knowledge and bliss (Sacchidananda).  Once this happens,
      all impure and sorrowful thoughts are gone.  The aspirant
      realizes that passion (Kama), anger (Krodha), and infatuation
      (Moha) are doors to hell, he cultivates the virtues of
      non-attachment, forgiveness and contentment.

      Whether in worldly activities such as bathing, taking food,
      business, and other exchanges, family relations and their
      problems.  Or in spiritual activities such as devotion,
      association with saintly persons, self-study, worship, daily
      spiritual activity, meditation, and so on the routine of the
      continued divine awareness should be cultivated.  The feeling
      that I am ``Sadhaka Atma'' should be persevered with such
      intentness that life becomes remolded and the fragrance of
      virtues spreads in each activity of our life, and our entire
      life becomes propitious to ourselves as also to others.

      If we could accomplish this successfully, self-knowledge
      (Atma-jnana), self-meditation (Atma-Samadhi) and self-joyfulness
      (Atma-ananda) will surely manifest themselves, because of the
      principle that the appropriate causes having been provided the
      invariable association must manifest.

      \medskip\leftline{GLORY OF ENGAGEMENT IN SELF-STUDY}

      1. We cannot make headway on the path of salvation without
         knowing what it is.  We must therefore know the path through
         the sermons of a learned preceptor or through the study of
         the sublime scriptures.

      2. True renunciation (Tyaga) is not possible without a proper
         understanding of what is to be given up and what is to be
         accepted.

      3. Real compassion cannot be actually practiced without proper
         knowledge.  Knowledge is therefore a forerunner of the
         practice of real compassion.

      4. In this world of ours nothing is more sacred than knowledge.

      5. Acquisition of the best of things is not possible without
         best efforts.  Hence with a firm determination, a person must
         constantly cultivate the vow of self-study (Svadhyaya).  He
         should not give up self-study in spite of difficulties, only
         such a noble and great aspirant attains to an established
         state of self-study (Svadhyaya).

      6. By following this method and also by constantly engaging in
         study, one attains to concentration in Svadhyaya.  Self
         realization and equanimity of the soul dawn on their own in
         this very life as the reward par excellence of Svadhyaya.

      7. Indulgence in self-study reveals countless virtues.  One
         becomes conscious about truth and untruth; intellect dawns;
         doubts are set at rest; the grasp of Reality dawns; the habit
         to resort to illogical attitudes leaves the mind.  The fame
         of such a aspirant spreads far and wide.

      8. Pride, anger, negligence, disease, and laziness are the five
         obstacles in the acquirement of knowledge (Vidya).  With
         diligence and care, the aspirant should avoid these and exert
         constant efforts to acquire knowledge.

      9. Just as humility is essential for acquisition of knowledge,
         similarly even after knowledge is acquired, it shines forth
         only through humility.  A really learned person is always
         humble and ever continues to be so.


      \medskip\leftline{LIVING EXAMPLES OF SELF-STUDY}

      \centerline{[1]}

      About 150 years ago, Maharaja (king) Jagatesh of Jaipur, of the
      state of Rajasthan, India, who was very just, impartial and
      devoted to the service of his people.  Many educated scholars
      visited his court and were duly honored.  One of his ministers
      was Shri Jaichand Chhavda, a scholar of great merit.  He had a
      son name Nandlalji, who was also working for the state.  Both
      father and son were very famous and high ranking scholars.
      Their knowledge of the scriptures was shining forth with their
      spiritual Sadhana.  They had contributed uniquely by translating
      Jain scriptures in old Hindi Language.

      Once, a great scholar (pundit), who had defeated many other
      scholars in different parts of India, arrived at Jaipur and made
      the following announcement, ``If nobody enters into a discussion
      on the meaning of scriptures (Shastras) with me within five
      days, I shall take myself as victorious over all in this city
      and the state.''

      The king was puzzled, no scholar in the city came forward to
      enter into discussion with this outsider.  On the advice of
      some, the Maharaja approached Shri Jaichand and requested him to
      save the prestige of the state.  Shri Jaichand sent his son
      Nandlal for discussion with the Pundit.

      Nandlal defeated the pundit easily.  The King decided to honor
      the father and the son in public.  On learning this, Shri
      Jaichand told the Maharaja, ``I do not believe in disputation but
      I arranged this dialogue on the scriptures (Shastras) only to
      save the prestige of the state.  I do not need any certificate
      of honor.  If you are really pleased with me, please release me
      two hours earlier from my duties to the state.  This will enable
      me to devote more time to my spiritual progress and study of
      authentic scriptures (Shastras), so that I can make my life more
      meaningful.''

      He was a real Pundit.  His detachment and indulgence in self-
      study prove that he was a man of great spiritual heights.  Let
      us give honor to this great man Shri Jaichand Chhavda!


     \centerline{[2]}


      In the 18th century, after finishing his studies in Logic and
      Philosophy, Pundit Shri Ramnath settled near a town called
      Navadwip in the state of Bengal, India.  He taught students
      religion and literature.  He did not accept any salary or other
      benefits from the state.  One day his wife told him that she had
      no wheat flour to make bread (Chapatis).  He replied, ``Cook
      whatever is available in the house.''  She cooked rice and boiled
      tamarind leaves.  He praised how delicious the meal was.

      Maharaja Shivachandra of Krishnanagar had heard about this great
      Pundit and his economic condition; and had invited him to the
      palace.  But Punditji never visited.  At last the king visited
      and inquired, ``Punditji, do you have any inconvenience?  Is
      there any way I can be helpful to you or your family or deliver
      household goods?''

      Pundit answered, ``As far as my household goods are concerned,
      inquire with my wife!''

      The king went in the house, bowed to the lady and inquired the
      same way adding he will consider himself lucky to supplement any
      need.  The lady in a very dignified way indicated, that their
      needs were more or less met with.  The king bowed to this
      detached personality of the lady and left.  The next day he sent
      various items to the family but they returned everything except
      provision for three days.  The king and the citizens worshipped
      the couple in their hearts.



      \centerline{[3]}

      In 1927, at a farewell function at Kashi University, the
      Professor of Logic inquired of all graduating students, ``What do
      you aim of your life?''

      Someone wanted to become a Judge, someone else a college
      professor, or a principal etc.  However, when it was the turn of
      Sumeruchandra Diwakar, he replied, ``The ultimate goal of my life
      is to attain godliness''.

      The professor said, ``Look, how high the goal of life is of this
      Jain student!  His feeling is that spiritual attainment is more
      blissful than worldly status!''

      The inspiring words of the professor had a magical effect on the
      minds of the students.

      Shri Sumeruchandra is today a life-long celibate, busy in the
      devotion of the Goddess of Learning.  He has propagated the
      Aryan (traditional Hindu) culture and the Jain religion
      (Dharma) in many countries.

      Even today, at the age of 72, he is busy in studying the
      scriptures and has written many authentic and scholarly books
      and articles.  Some time back Justice Dwivedi sought the meaning
      of the word ``JAIN'' from him and he replied, ''A `JAIN' is one who
      is endowed with the following virtues:

      J = Just - he loves justness

      A = Affectionate - he is really affectionate

      I = Introspective - he is the tester of his inner-self

      N = Noble - his dealings are always noble.


\medskip\hrule\vfill\eject

      %CHAPTER  11

      \section{RESTRAINT  OF  WANTONNESS}
      \leftline{\large{\bf \hspace{.4in} (SWACHHANDA-NIRODHA)}}


      The general meaning of wantonness is self-willed and
      uncontrolled behavior.  It is only when one follows in
      day-to-day life the sublime instructions of the highly virtuous
      and enlightened saint or preceptor that one can control this
      wantonness.  Thus by controlling this wantonness, one is drawn
      to the propitious path.

      In general, the human mind has a downward inclination.  From the
      beginning of the time, the human soul is habituated to be a
      slave under the five senses and mind.  The soul is attached to
      the mind, senses, and evil company that it has absolutely no
      idea of the utter loss of its independence.

      However we are extremely lucky, that with the grace of pious
      and learned saint, we can defeat this wantonness with great
      effort and diligence.  This will lead the soul to understand its
      own bliss.

      PRACTICE OF CONTROL OF WANTONNESS

      For properly controlling wantonness, two things are required;
      Right  Knowledge and Right Preaching.

      Let us question ourselves:  Can we be really happy by wanton
      behavior?  Or is wantonness the real means to be happy?
      Thinking even from the social point of view, good social order
      and peace cannot be established by fostering wantonness.  The
      whole society would suffer from anarchy, distress, disquiet, and
      chaos, if it fails to adopt certain good and moral rules of
      conduct and a righteous way of life.  One should, under the
      circumstances, think of the likely consequences of such conduct
      at the individual level as well.

      Thinking from the spiritual point of view, we should concede
      that what is right at the family and social level, this is also
      true at the individual level.  No individual would be happy by
      becoming slave of his mind, five senses, and behaving in a
      wanton manner.

      Considering from any viewpoint, one who behaves unrighteously is
      unhappy, his mind is restless and his personality bewildered,
      frightened, and dissatisfied.  We should therefore be convinced
      that happiness and peace cannot be attained by wanton
      behavior.

      Once we are convinced that wantonness is the root of all
      sufferings, it becomes necessary to consider the ways and means
      through which it can be controlled.

      For this, our conduct should be guided by the right type of
      discrimination.  Let us follow the sublime and just teachings of
      those great saints of ancient and modern times who have acquired
      genuine happiness and peace.  Let us associate ourselves with
      them, wherever possible.  Slowly but surely this brings about
      the developmental and sublimating change in our life, so that
      several good virtues become manifest in us.  Once this is
      achieved, true faith and true awakening of the self become
      firmly accomplished.  With this, wantonness starts vanishing.

      Thus the control of wantonness is accomplished with ease.



      \medskip\leftline{OBSTACLES IN THE CONTROL OF WANTONNESS:}

      When a person thinks, ``I am great, I am learned, no one is equal
      of me,'' and so on, he will not be able to progress spiritually
      in his life.  Because such thinking results from false pride and
      lurk in his life.

      Success is possible only if one becomes impartial and patiently
      ponders over the problem.  Then one will realize that in all
      walks of life, far greater persons have been born than himself.
      This will dissipate his pride of family, knowledge, worship,
      fame, body, handsomeness, wealth, youth and various similar
      achievements.

      Thus one develops humility, a spirit of adoption of virtues, and
      a compassionate heart.  Now wantonness will leave him.  Once one
      abandons the path of wantonness, all vices start disappearing
      from within in a short time and with the rise of so many
      virtues, one can win supreme happiness.  Therefore, it is said,
      ``To follow the preachings of the great and pious saints is the
      real religion (Dharma), and it is the real austerity (Tapas).''


      \medskip\leftline{GLORY OF CONTROL OF WANTONNESS:}

      1. ``Man can surely win liberation by controlling wantonness.
         Thus, salvation has been achieved by endless endeavors.''  So
         said the sacred Jain Tirthankaras.

      2. The progress in the path of salvation is directly in
         proportion to the degree of suppression of wantonness.

      3. If a person is led away by the uncontrolled five senses and
         mind, he will suffer from diseases, poverty, and dishonor in
         this life, and the pains of low birth, such as animal, bird,
         hell, and vegetables, in the life hereafter.

      4. Let a person follow to the preachings of a noble preceptor to
         enhance his fitness to be firmly established on the path of
         liberation.

      5. To abandon bad habits, to take no interest in useless and
         trivial matters, to give up bad deeds with conscious efforts,
         to keep the mind engaged in feelings, speech, and deeds that
         will make life rich, noble, and pure - all these are
         practical ways and means of avoiding wantonness.  Thus one
         attains purity as well as sublimity in life.

      6. A person always falls prey to wantonness, if he behaves in
         such a way as to scoff at the sublime teachings and
         commandments of the preceptor, and not being afraid of
         mundane worldly existence.  Every command of the wise is
         conducive to a multifaceted personality.  Let a person not,
         therefore, ponder over the high and low of it, or quarrel
         with insistence about it.  Wantonness is healed only if one
         realizes that every command of the wise is blissful.  If
         wantonness is healed, the soul (person) attains to bliss.


      \medskip\leftline{LIVING EXAMPLES OF CONTROL OF}
      \leftline{WANTONNESS:}

      \centerline{[1]}

      Shrimad Rajchandra had written his personal diary and gave it
      to his disciple monk Shri Lalluji to copy down some useful part
      of it.  Shri Lalluji copied that part plus a few other parts
      which he found useful.  He had thought of obtaining the
      permission for the other parts in the morning because his vows
      as a monk did not permit him to go out at night to see Shrimad
      Rajchandra.

      Next morning, Shri Lalluji placed all the copied pages and diary
      before Shrimad Rajchandra and said, ``As it was night, I could
      not come to get your permission.  I have copied from the diary a
      few more pages than you permitted.'' Shrimad Rajchandra kept his
      diary and all the copied pages in his own custody.  He gave
      nothing back to Shri Lalluji.  Lalluji repented of it and
      narrated everything before Ambalalhbai, a householder pupil of
      Shrimad Rajchandra.  He too scolded him for copying extra pages
      without permission.  Shri Lalluji requested Shrimad Rajchandra
      again through Ambalalbhai to return him the copied pages.  He
      then hand over to Lalluji all that he had copied.

      This was one of the ways in which Shrimad Rajchandra revealed
      the glory of control of wantonness and preached again and again
      to resort to self control (Atma-Sadhana) under the orders of the
      preceptor.

     \centerline{[2]}

      Bhudeva Mukhopadhyaya was a great man of the state of Bengal,
      India during the last century.  He was a great scholar who
      specialized in philosophy and logic.  He was a strict
      disciplinarian and he had brought up his family with the
      traditional cultural way of life.

      He had a grandson named Somadeva.  Somadeva was seven years old
      at the time.

      Once both were travelling together to Calcutta, they were at the
      Hoogli railway station.  The grand father asked the son to sit
      on a bench on the platform and said, ``Be seated until I come.
      Do not get up.'' The father was busy arranging about the luggage.
      The train arrived and all the passengers took their seats in the
      train.  The grand father suddenly remembered Somadeva.  There he
      was, seated on the bench while his eyes were searching for his
      grand father.  Immediately the father ran and lifted him into
      the train.  Then he asked, ``Well, dear boy, why did you not come
      on your own to sit in the train?''

      Somadeva replied, ``Under your orders, I sat there.  How could I
      get up before you came?''

      All hearts were elated by the boy's firmness in obeying orders.


      \centerline{[3]}

      George Washington, the first President of the USA was renowned
      for regularity and discipline in his life.  He was firm and
      insistent on accomplishing a fixed amount of work in a fixed
      amount of time.

      Once he had arranged a party at his house to welcome the newly
      elected members of the American Congress.  The members arrived
      late and Washington started on his dinner!  When the members
      arrived, they were amazed by it.  Then Washington said, ``Well
      friends, I am so sorry, but my butler serves my dinner at a
      fixed time because he knows that his master takes his meals at a
      fixed hour.''

      With this, Washington continued with his dinner and all the
      members joined him.



\medskip\hrule\vfill\eject

      %CHAPTER  12

      \section{DETACHMENT}
      \leftline{\large{\bf \hspace{.4in} (NIRMOHIPANUN)}}

      Detachment means true knowledge of the objects of the world
      through right vision.  This realistic knowledge brings the
      power to differentiate between the self and the non-self.  An
      aspirant (Sadhaka) who realizes such vision and discriminative
      power, experiences no attachment towards worldly objects and
      gradually attains to equanimity and complete detachment.

      Looking from one point of view, detachment is easy to
      accomplish, while from another point of view, it is difficult to
      acquire.  It is easy because one has to recognize one's own true
      self and nature as it really is and in this recognition, no
      other external agencies can possibly interfere; no one can hide
      it from one's true self, Atma.

      Now looking from the other angle, it is difficult to acquire
      because in the normal course, the desire for attaining truth and
      its preparation usually arise in later years of life.

      As the Sadhaka has remained acquainted throughout the early
      years of life with false and perverse beliefs and practices, it
      becomes difficult for him to accomplish and accommodate
      different beliefs and practices.  Just as it is difficult to
      prepare the background of any new activity, so is also the case
      in the practice (Sadhana) of detachment.

      However one has to face and get over the evil effects of the
      psychic influences of countless previous births and has to
      implant new psychic effects of ``Sat'' (truth) and ''Atma'' (soul)
      during the newly acquired mode of life.  This, indeed, is not
      easy.

      Three stages of the success of detachment may be recognized
      from the aspirant's point of view.

           1. Detachment in the state of one striving for liberation.

           2. Detachment coupled with self realization.

           3. The detachment of the enlightened and seclusive
              Sadhaka.

      \medskip\leftline{1. DETACHMENT IN THE STATE OF ONE}
      \leftline{STRIVING FOR LIBERATION:}

      Just as the Sadhaka who has acquired knowledge of the self,
      travels on the path of liberation, the same way one who desires
      detachment also travels on the path of liberation with the help
      from true saints.  He regularly propitiates right faith.

      He can accelerate his pace of progress on the path of liberation
      when he remains in association with an inspiring and highly
      enlightened preceptor.  In this association, he is induced to
      practice nonattachment, remains active, and is regular in
      devotion and self-study.  He subdues his miseries and enhances
      his divine love for gods, spiritual masters, and religion.  Such
      a Sadhaka spends more time in the company of the noble and the
      virtuous aspirants.  He spends less time at his job, business,
      family, and bodily requirements.

      Furthermore, by developing moderation, contentment, simplicity,
      impartiality, humility, the practice of equal regard for all
      life, love and acknowledgement of virtues, regular food-habits,
      and allied virtues in life, he contemplates deeply on sublime
      teachings and practices the discrimination of the self and the
      non-self and thus tries to practice self-repose and meditation.


      \medskip\leftline{2.  DETACHMENT COUPLED WITH}
      \leftline{SELF KNOWLEDGE.}

      The Sadhaka in this category has one great achievement to his
      credit.  He has annihilated all ignorance and illusions, as also
      the self-obscuring Karma through direct self-realization.  The
      feeling, therefore, that ``I am Atman - the pure knower and the
      seer,'' is not a matter only of faith but also of direct
      experience.  He is delighted, his doubt are dissipated, he is
      pious and fearless, and he has attained to the state of
      self-realization which is his ultimate goal and abode of
      respite.

      Though he is rich in several sublime virtues which have helped
      him in self- realization, he still pursues with due enthusiasm
      the attainment of omniscience - the highest achievement in the
      universe.  Glimpses of inner divinity are reflected in every
      aspect of his life but to visualize them truly, a high state of
      dispassion or a true inner knowledge conferred by an enlightened
      preceptor is essential.  Such a soul firmly continues to enhance
      his detachment day-by-day by accomplishing increasing
      discrimination and dispassion.

      \medskip\leftline{3. DETACHMENT OF THE ENLIGHTENED}
      \leftline{SECLUSIVE SADHAKA:}

      This stage represents the culmination of genuine practice
      (Sadhana) of detachment.  Now that all the attachments to the
      worldly objects, to the family and even to one's own body have
      been severed completely, the time is ripe for the Sadhaka to be
      merged in the practice of transcendental meditation (Nirvikalpa
      Samadhi).

      As an external, concurrent, and collaborative means to achieve
      this end, the Sadhaka should devote to and find more time for
      silence (Mauna), stay in seclusion and meditation (Dhyana), in
      deep study and contemplation of the subtle realities, and in
      adopt a very simple life.  All these constitute the various
      traits of the Sadhaka of this status.  Out of utter compassion,
      this great man occasionally imparts his sublime teachings in the
      form of discourses or initiates worth spiritual seekers in the
      path of self-control and righteousness.  Only these supreme
      Sadhakas, by their own noble and firm efforts, attain to the
      Supreme State of Self-realization (Omniscience) in due course of
      time.

      \medskip\leftline{GLORY OF DETACHMENT:}

      1. The Sadhaka whose infatuation and attachment have been
         considerably reduced or calmed down is an enlightened soul
         (Jnani).  One whose infatuation and attachment are completely
         annihilated, is a person of absolute knowledge (Purna-Jnani)
         known as God the Supreme (Paramatma).

      2. Real peace and tranquility either in this life or in the life
         hereafter, will not be accomplished without annihilation of
         the veil of ignorance and delusion.

      3. One who is not at all influenced by infatuation and
         attachment, one whose mind is well-established in firm
         detachment, and one who is completely engrossed in the
         pursuit of the self, is himself the temple, the God, and the
         savior.
      4. During the process of annihilation of infatuation, true
         divine bliss (Sahajananda) grows richer and richer.  The
         Sadhaka who seeks this bliss of the self should become
         adventurous enough to destroy the army of infatuation with
         his great efforts.

      5. Countless virtues of the nature of Supreme Reality develop in
         the life of the great Sadhaka, whose infatuation is
         thoroughly annihilated.  These virtues are contentment,
         humility, forgiveness, austerity, detachment, celibacy, love
         of seclusion, and compassion towards all living beings in the
         world.

      6. In the first stage, one should cultivate virtues like
         detachment to worldly attractions, simplicity, obedience to
         the great saints, good thoughts, compassion and gentleness.
         In further stages of development, one should have control of
         the mind and various senses, with the inclination towards
         virtuous acts, evanescence of worldly pursuits, and supremacy
         of the divine self above everything else - all these should
         be accomplished.

      7. One should conquer infatuation through attainment of
         self-realization.  Such a one, who realizes that pure
         knowledge is the essence of self-Atman, is the real monk, and
         he alone has really conquered infatuation.


      \medskip\leftline{LIVING EXAMPLES OF DETACHMENT:}


                                        \centerline{[1]}

      Shree Ramatanu Lahiri, who lived during nineteenth century,  was
      a great learned man in the state of Bengal, India. His life
      was full of simplicity and contentment.  He remained thoroughly
      engrossed in truthfulness and regular meditation of soul.  Once
      in a week, on a fixed day, a religion discussion and the singing
      of devotional songs were held at his residence with other
      aspirants.  This is known as Satsanga.

      His eldest son was very bright and used to win scholarships and
      prizes every year.

      Unfortunately, he died in his early age, while he was in college
      studying for a graduate degree.  This was the day of Satsang for
      Panditji.  His son's dead body was still in the room and
      religious people arrived for the weekly program.  Just as one
      member was entering the room, Panditji said, ``Today, Satsanga
      will be held in another room.  My son's dead body lies in this
      room.''

      The members were simply aghast but Panditji said, ``It is time
      for our program.  Let us commence the benediction.''

      As the program ended, the last rites of the son were performed.
      No one who looked at the face of Panditji could guess that his
      son had just died.

      This is the reward of real Sadhana.  The less the attachments
      to the family, friends and worldly objects, the higher the
      success in the spiritual life (Sadhana).


                                       \centerline{[2]}

      In the year 1952, a Jain monk known as Acharya Shantisagar
      Maharaj was at the city Dahingaum in the state of Maharashtra,
      India.  His leg was injured by a nail.  As his wound was being
      dressed, despite the pain the Acharya remained calm.  He
      used to say, ``The body, the disease, and the spirit (soul or
      Atma) all perform their own functions independently.''

      Discrimination was his all in all - the motto of his life.
      While the wound was being healed, he took the great vow of
      Sallekhana.

      In Jainism, Sallekhana means to end the life voluntarily by
      giving up all attachments and aversions along with food and
      water and remain in meditation until death. This is one of
      the way a person attains divine-death (Samadhi-maran).

      During Sallekhana, Acharya-shri lived for thirty four days, but
      not even once he sigh from grief and distress!

      Such great men have developed non-attachment not only towards
      all worldly objects, but even their own body.  we learn this
      from such surprising events of their life.


                                       \centerline{[3]}

      This is an event which is about 125 years old.

      One night there was a full-moon and near the bank of the river
      Ganges, a small boat was moving on the river.  There was only
      one passenger with the boatman.  The boatman was tired of work
      after a long day.  The passenger said, ``Well friend, rest for a
      while.  We will proceed further after some time.''  The boatman
      was tired agreed and rested for a while.

      The passenger strolled on the bank.  After some time he saw
      something lying on the ground.  He ran to the boat and said,
      ``Move the boat on quickly!''

      ``What are you afraid of?'' asked the boatman.

      ``Get the boat moving!  I shall explain later,'' replied the
      passenger.

      The boat moved away to some distance.  The boatman said, ``Now
      tell me what were you afraid of.  What did you see?''

      The passenger explained, ``As I was walking  on the bank I saw a
      bag full of money.  I observed it closely and my mind felt
      covetous.  I therefore ran away from it and approached you.  How
      can I, an ordinary man, subject myself to covetousness and grab
      anything not for my own?  I therefore ran away with firm
      determination.''

      The boatman simply stared at the passenger in all amazement.
      This passenger was Dindayal whose son Shree Naga lived his
      whole life as a pupil of Shree Ramkrishna Paramahansa, who was a
      great self realized person of the recent time. They lived near
      Calcutta in the state of Bengal.

\medskip\hrule\vfill\eject


      %CHAPTER - 13

      \section{HUMILITY (VINAYA)}


      \medskip\leftline{INTRODUCTION:}

      Humility is internal and devotional respect towards those
      personalities and objects deserving respect.

      Actually, humility is just a natural inherent virtue of the soul
      (Atman).  It is inherent in the soul with other virtues like
      knowledge, faith, contentment, forgiveness and so on.

      The question may be asked that if it is so, why is it not
      experienced in daily life?  The reply is that the common people
      of the world are not aware of their own inherent virtue.  People
      do not pay attention to this inner and natural virtue but go on
      constantly nourishing its rival infatuation in the form of
      pride.  Thus ignorance and perverse practices are the causes of
      non-attainment of the virtue of humility.

      \medskip\leftline{CULTIVATION AND DEVELOPMENT OF HUMILITY:}

      Pride that annihilates humility is said to he eightfold by the
      great sages (Acharyas).  The Development of humility becomes
      simplified and quick success is achieved, if one knows the
      following eight forms of pride:

      1.  Pride of Knowledge:

         One may acquire multifaceted and vast knowledge as a result
         of studying scriptures, constant discussion with other
         aspirants (Satsanga), and the arduous practice of
         concentration in the presence of an enlightened preceptor.
         At this stage, if one prides himself on this learning and
         looks upon others as low and insignificant, this is known as
         the pride of knowledge.

      2.  Pride of Worship:

         When several type of human and super-human virtues become
         manifest within oneself, when one's fame spreads all over the
         world, and when one wins regard, honor and worship from
         emperors, wealthy people, sheriffs, great ascetics, and
         scholars, at this stage, if one looks upon one's self as high
         and great in vanity, then this is known as the pride of
         worship.

      3. Pride of Family:

         Suppose one's relatives had been honored with ministerial
         positions in the government, or great saints, or a noble
         prize winners and so on, at this time if one boasts of one's
         greatness due to this, then it is known as the pride of the
         family.

      4. Pride of Race:

         Suppose one's ancestors are of a high and noble family, such
         as Nagar Brahmins, Sisodiya Rajputs, or from some other
         respectable race and so on, at this time, one boasts of one's
         greatness due to this, then it is known as the pride of the
         race.

      5. Pride of Power:

         One might be in the full bloom of youth and endowed with
         unique physical power, one might have cultivated grand
         eloquence that pleases and makes thousands amazed, one might
         have a sweet resounding voice, one might be blessed with the
         will power by which one can stick to one's activity till one
         is victorious.  If one becomes arrogant due to one or more of
         these, then this is known as the pride of power.

      6. Pride of Excellent Attainment:

         When a person attains a super human achievement like far
         seeing, far hearing, flying in the sky, walking on the water
         and so on, through self control or other means and if one
         becomes proud of these, then it is called the pride of
         excellent attainments.

      7. Pride of Austerity:

         While practicing various types of penances such as fasting,
         reciting prayers, meditation, and abandonment of taste
         (Rasa), if one starts feeling that he is an unequall
         Tapasvi and experiences a sense of loftiness in his heart, it
         is pride of austerity.

      8. Pride of Body:

         When various parts of the body such as the eyes, ears, nose,
         chin, chest and so on are quite handsome or beautiful and
         well-proportionate, and the elegance of the body is eye
         catching, if with this beauty of the body, one becomes proud,
         then this is the pride of the body.

      This eightfold pride disturbs the spiritual progress (Sadhana)
      of the aspirant.  One should therefore know fully this eightfold
      pride, abandon it in daily routine of life and resort to
      humility.  If this is done, humility as a virtue will reveal
      itself in a short time.

      \medskip\leftline{REWARD OF THE DEVELOPMENT OF HUMILITY:}

      All great human beings have developed the virtue of humility and
      have sung its eulogy.  Unity, peace and prosperity grow when we
      show by our behavior, humility towards our parents and elders,
      pious persons, teachers and professors, learned people and
      scholars, monk, Acharyas, and others.

      Many popular sayings such as ``Pride is the source of sin,'' ``One
      who bows is liked by all,'' and ``The pride of even king Ravana
      went to dust,'' prove that Indian culture has looked down upon
      pride as a vice while humility is accepted everywhere as a great
      virtue.

      As the Sadhaka progresses in his spiritual life (Sadhana), his
      vision widens, he looks upon all living beings similar to his
      own, he loses his interest in achieving a high social status or
      position of power and so on.  With the rise of this rational and
      discriminating view, he agrees to the words of saints:

         ``It is difficult to be known as a servant, but I am servant,
          a servant of the servant!  I now cherish the desire to be
          like the grass which gets trampled beneath the feet!''

      Let us now see the ultimate spiritual reward of the development
      of humility.  Only the humble can honor and worship the saints
      repeatedly and methodically.  If one is lucky enough to
      associate with a true saint, and if the saint is convinced that
      his devotee deserves it, one will receive self-knowledge.  When
      one ponders over this divine knowledge repeatedly, one is able
      to cultivate the power to climb up the ladder leading to true
      philosophical thinking.

      As a result of this, the Sadhaka attains to self-realization and
      becomes a saint.  This proves that the highest philosophical and
      spiritual reward can he attained by the development of this
      virtue called humility.

      Let us grasp through the study of authentic scriptures, and
      through the guidance of the preceptor, the numerous types of
      humility:

       - humility of true knowledge (Jnana-vinaya),

       - humility of true vision (Darsana-vinaya),

       - humility of true conduct (Charitra-vinaya) and

       - humility pertaining to the greatness of Acharyas and other
         great people not comprehensible directly by us at present
         (Upachara-vinaya).

      Let us develop this great virtue.

      \medskip\leftline{GLORY OF HUMILITY:}

      1. The first test of a person's real greatness is that humility
         is inherent in him.

      2. As we further our advancement in humility, we move nearer
         towards the peak of greatness.

      3. By humility, we can win many things, yet it costs us nothing.

      4. Through humility, loving conduct and a spirit of tolerance,
         all human beings can be conciliated and made our good
         friends.

      5. Real greatness dawns only when boasting ends.

      6. Humility is the root of loftiness; it is the source of all
         prosperity; it spreads our glory far and wide and is like the
         moon that brings the tide in the ocean of religion (Dharma).

      7. It is our duty to be humble towards the highly virtuous, it
         is our politeness to be humble to equals and our nobility to
         be humble to inferiors.  Humility towards one and all
         indicates a state of equanimity.

      8. Just as trees rich in fruits hang low, monsoon clouds full of
         water come down towards earth as a rain, similarly, noble
         persons develop a natural tendency for benevolence on
         attaining to prosperity.

      9. What ever great work one may have accomplished, let us not
         become proud of it.  If one becomes proud, all that one has
         done is undone.  Pride makes all our fame and great work
         useless.

      10.  Like fragrance mixing with gold, if humility mixes with
         knowledge, one attains to real greatness.

      11.  Let us neither look upon any one as low nor hate him.  Let
         us give up the habit of comparing ourselves with others and
         possessing superiority complex.


      \medskip\leftline{LIVING EXAMPLES OF THE DEVELOPMENT}
      \leftline{OF HUMILITY:}

                                   \centerline{[1]}

      Some eighty years ago, a Jain monk named Shree Atmaramaji
      Maharaja had come to offer his salutations to the holy place at
      Palitana in the state of Gujarat, India.  He learned that his
      elder brother, also a Jain monk named Shree Vruddhichandraji,
      was ill in near by town called Bhavnagar.  After offering his
      salutations to the holy place, Atmaramaji Maharaja proceeded to
      travel on foot to Bhavnagar together with his pupils.  He was
      accorded a huge welcome.

      Vruddhichandraji learned of the arrival of Atmaramaji to
      inquire about his health.  He went on his own to meet him, and
      the two brothers met in all warmth.

      Then the following dialogue took place between the two monks:

      Vruddichandraji said to his younger brother Atmaramaji, `` Please
      give a benedictorial speech to the mass.''

      Atmaramaji replied, ``How can I preach to the mass in your
      presence?''

      Vruddhichandraji said, ``What if I ask you to?''

      Atmaramaji said, ``Then I will obey your orders.''

      With these words, he gave a benedictorial speech, got up from
      his seat and offered salutations to Vruddhichandraji.

      Vruddhichandraji said, ``You are the elder Acharya.  You need not
      offer salutations to me.''

      Atmaramaji said, ``Acharya?  Whose Acharya?  I am an Acharya of
      the householders, but I am a servant to you.''

      This is the humility of a great man who is no less than an
      Acharya towards his honored elder brother.

                                    \centerline{[2]}

      The king Chandrapid Maharaja ruled over the state of Kashmir,
      India. He was virtuous, religious and just.

      Once the king decided to build a place of religious worship in
      his kingdom.  His officers selected a very peaceful land for the
      purpose.  There was a small house (hut) on the land owned by a
      poor family regarded as an untouchable.  The officers offered a
      very high price to the untouchable for his hut but he did not
      accept the offer.  The officers sent a complaint against him to
      the king.  The king was not pleased about the complain, on the
      contrary he scolded the officers.

      The king sent his special emissary to talk to the untouchable.
      He replied, ``I would give my hut if the king comes and asks for
      it.''

      As the emissary returned and reported, all the officers were
      enraged at his daring.  However, the king immediately accepted
      the offer.  The king gave up his royal glory and pride, and came
      to the house of the untouchable.  He requested his hut and paid
      the full price.

      The king was saintly indeed.  He had the spirit of offering
      everything that he had for best humility, justice and religious
      mission.

                             \centerline{[3]}

      A Jain monk named Ratnaraj Maharaj was a brilliant scholar and a
      famous saint belonging to Sthanakvasi sect.  He wrote very
      useful literature regarding grammar, logic, and principles of
      Jainism.

      Once he was examining his own work ``Kartavya-Kaumudi'', when he
      was staying at Palanpur for four months of the rainy season in
      the year 1915.

      He felt the need for an expert to go through the book and revise
      it, so that it might become more useful to all.  Coincidentally,
      Pandit Shree Sukhlalji, another Jain scholar was also in
      Palanpur.

      Pandit Sukhlalji was not a Jain monk but he was the well
      respected Jain scholar of the present century.  He was born in
      Gujurat, India.  He lost his total vision while he was sixteen
      years old, yet he attained to the highest scholarship which was
      publicly recognized by the government of India.  He lived a
      long, simple, useful, and pious life.  He gave many years of his
      services to Gujurat Vidyapith an institution pioneered by
      Mahatma Gandhiji.  He died on March 3, 1978 in Ahmedabad, the
      industrial capital of the state of Gujurat.

      Shree Ratnaraj Maharaj requested Pandit Sukhlalji to review his
      book with him.  Pandit Sukhlalji stayed in a house outside the
      town and it was not possible for him to go to the monk's
      residence (Upashraya) again and again for review purpose.  He
      therefore suggested that the work be revised only at his
      residence.

      Eventhough Shree Ratnaraj Maharaj was a monk, but he was very
      simple by heart and humble, agreed.  At a fixed hour daily he
      went to the residence of Sukhalalji and read the book chapter by
      chapter.  He noted all his comments to the book.  The review
      was over within a few weeks.

      If Shree Ratnaraj Maharaj had asked Sukhlalji to come to the
      Upashraya, then other Jain followers (Sangha) could have
      arranged transportation for Sukhalalji to come to Upashraya.
      However, Shree Ratnarajaji was very humble and had no pride of
      his status.  How could such a great soul put Sukhalalji to
      inconvenience?




\medskip\hrule\vfill\eject


      %CHAPTER  14

      \section{ADVERSE  FEELINGS}
      \leftline{\large{\bf \hspace{.4in} (VIBHAVA-BHAVO)}}


      \medskip\leftline{THE IMPURE EMOTIONAL STATES}

      The qualities inherent in the original and basic constitution of
      soul (Atma) are natural and pure (Svabhava-Bhava).  When the
      soul (Atma) misses these natural qualities and experiences some
      other ones, then impure and emotional states arise.  Examples of
      the natural and basic qualities of soul are forgiveness,
      humbleness, and contentment.  The reverse of these, including
      anger, pride, and jealousy are impure emotional states of soul.

      The aim of an aspirant should be to wash out these impure
      emotional states from the soul and to reveal its pure qualities.
      It would therefore be beneficial to narrate and analyze in brief
      the different impure states or feelings that the soul is likely
      to experience.

      \medskip\leftline{TYPES OF IMPURE EMOTIONAL STATES:}

      The belief of self in the non-self is the first and major impure
      state responsible for infinite perpetuation of the mundane
      existence of births and rebirths.  Other impure states cannot be
      eliminated from one's life, unless the Atma gives up the
      delusive belief of ownership of the body and other human
      features as one's true self.

      This delusive belief is known by different names, such as
      ignorance, illusion, falsehood, sense of extroversion and so on.
      Other impure feelings are those of anger, different forms of
      pride, illusory behavior, greed, various types of passions,
      jealousy, sorrow, fear, disgust, false allegations, violence,
      theft, hunting, gambling, and so on.


      \medskip\leftline{ORDER OF THE ANNIHILATION OF IMPURE}
      \leftline{EMOTIONAL STATES:}

      The science and methodology of getting rid off these feelings is
      subtle indeed.  This whole activity is known as advancement on
      the path of liberation.  The implementation of this path can be
      presented in three grades as follows:

      1. In the initial stage, the enlightened preceptor preaches the
         aspirant somewhat like this, ``Well brother, get over your
         varied defects so long as you are hale and hearty.  As you
         proceed to self-improvement, the biggest defect to encounter
         is wantonness.  Let it be annihilated by association with the
         wise, which will induce virtues in you.''

         Thus, by a combination of humility, obedience and similar
         other virtues you will be worthy of properly perceiving the
         spiritual sermons of the preceptor or the mystic teachings
         learnt through the study of authentic scriptures.

         For awakening your soul and getting a proper grasp of the
         absolute Reality, you have to acquire true knowledge of the
         basic elements (Tattvas) of the universe such as Soul and
         Matter (Jiva and Ajiva), and practice deep contemplation on
         their nature.

         It is said,

         ``Controlled activities of senses and simplicity, recognition
         of the instructions of saints and good thoughts, compassion
         and gentleness - these qualities form the prime basis for the
         realization of the Soul (Atman).''

         ``Let one ponder over the knowledge acquired.  Let us serve
         the enlightened preceptors - this is the resolve of the
         learned.''

      2. Thus it can easily be understood that by a continuous
         studying of the true nature of the Self, the spiritual
         aspirant firmly believes that only his true self is his own,
         and none others.  He does not accept body, anger, lust, and
         so on as constituting the original nature of Soul.  These
         impure emotional states arise due to a lack of awareness of
         the Soul in a state of Karmic bondage.

         Such an aspirant has realized that these feelings of anger
         and so on are the defiled states of the soul and hence are
         impure and sorrowful.  As they are the cause of further
         bondage, he has resolved to remove them all.

      3. Such a wise aspirant knows one thing for certain, that these
         impure states of anger and so on arise or get inflated only
         if he entangles his mind in worldly affairs losing sight of
         his mission.

         Now, if the aspirant develops indifference and conceives
         these impure states as worthy of renunciation, he will
         naturally minimize all those different activities which give
         rise to or excite these adverse feelings so that, in due
         course, the force of these impurities will lessen.

         In addition to reducing these activities, he enriches his
         will-power by practicing and participating in activities such
         as the company of the wise, scriptural studies, devotion to
         God, observance of silence (Mauna), seclusion, pondering over
         reality, and others.

         Just as the aspirant progresses in his spiritual life
         (Sadhana) of reflection and meditation by enhancing his vows,
         he will progress towards spiritual enlightens.  One fine
         fortunate day, during meditation, he attains to that divine
         and enlightening experience called self-realization, which
         pervades all aspects of his life, and produces a total change
         in his personality.

         Now, at this stage, he is transformed from an aspirant into a
         saint, and is firmly established in the path of attaining to
         supreme Godhood - a state of pure knowledge and infinite
         bliss, through attainment of the state of Sthita-Prajna and
         Nirvikalpa Samadhi.  He thus conquers all invisible peaks of
         spiritual development and becomes a perfect soul.

      We have thus, analyzed from the spiritual point of view the
      progress and order in which impure states of the individual
      soul can be purified.  In modern days, we can concede that the
      development of the spiritual path is more difficult.  This is
      because the remembrance of the previous births is limited,
      association with enlightened souls is difficult to obtain and a
      common person is surrounded by antagonistic and evil events in
      life.  Also an aspirant fails to loosen his attachment to the
      flimsy and worldly pleasures of mundane life.

      In other words, the strength of determination has to be further
      reinforced constantly to overcome the varied sensual temptations
      and their effects on day-to-day life.  For this, again, great
      tolerance, patience, courage and sincere following of the right
      path are necessary.

      In the modern atomic age, the battle of the Sadhaka against
      adverse feelings and experiences is long drawn, tough, full of
      calamities and spread over both the imminent and transcendental
      forms of Sadhana.  Still, however, with firm determination and
      by frequent or constant association with the wise, victory is
      easy, simple and natural; because the attainment is aimed at
      one's own pure state, which is the rightful, inborn and eventual
      destination of every wise person


      \medskip\leftline{LIVING EXAMPLES OF VICTORY OVER}
      \leftline{ADVERSE FEELINGS:}

                               \centerline{[1]}

      This is an incident of the time of Bhagavan Mahavira.

      There was once a discussion among monks (Shramans).
      The topic of discussion was as follows:  ``Who drowns deepest in
      the ocean of life:  a person of lust, anger, greed, delusion, or
      pride?''

      The monks discussed their different views, but there was no
      agreement.  All jointly approached Bhagavan Mahavira and sought
      a reply.

      There was a counter question from Bhagavan Mahavira, ``If we
      throw in the water a fine, dry boat, will it sink?''

      Monks replied, ``No Sir!  It will not.''

      Bhagavan: ``Now, if there is a hole in the boat?''

      Monks: ``Surely Sir, it will sink then.''

      Bhagavan: ``At what place should the hole be, so that the boat
                 will sink?''

      Monks: ``Holy Sir, it will sink with a hole anywhere in it.''

      Bhagavan: ``Similar is the reality of Atman, O Shramanas!
      Anywhere in the Atma - be it lust, anger, greed, delusion or
      pride, these lead to bondage of Karma and the Atma bound by
      Karma is sure to be drowned in the ocean of life.  Therefore,
      let the Sadhaka ever try to be free from these adverse feelings,
      that are blemishes.  Let him thus propitiate God by true faith,
      true knowledge, and true conduct and progress on the path of
      liberation.''


                              \centerline{[2]}

      There was a sudden shout  in the peaceful atmosphere of the
      Gurukula (religion college).  Someone shouted, ``A scorpion has
      bitten Guruji (religion teacher)!''

      All students ran to find out as to what had happened and how.
      Some students were rubbing gently to Guruji, one student
      captured the scorpion under a stick.  Guruji told all pupils, ``I
      am fine.  Go back and get back to your work again.''

      However, one student tied the scorpion with a string and hung it
      on the wall.  The scorpion was released after three hours
      following a pressing appeal from Guruji.  Still, the anger of
      that student towards the scorpion had not disappeared.

      After a few months, on the festival day known as Guru-Poornima,
      there were preparations for a festival.  At that time, Guruji
      declared, ``This year, I shall seek an individual gift from every
      student.'' All students were delighted at this declaration.  They
      were willing to give anything that will please Guruji.

      At the end of the festival, it was the time for Guruji to demand
      some gift from the students (Guru-Dakhsina).  However, Guruji
      demanded a type of the gift which was totally unexpected.
      Gauruji asked every student to remove the major faults from his
      life, for example greed, anger, a critical outlook and so on.

      Ultimately, there came the turn of a student who had punished
      the scorpion.  Guruji told him, ``You have to take a vow not to
      get angry.  This will be the gift (Guru-Dakhshina) from you to
      me.''

      This noble Guruji was Shree Nrusinh Acharya, a scholar and yogi
      who specializes in the field of meditation.  He lived near
      Baroda, Gujurat in the middle of the present century.


                                \centerline{[3]}

      Queen Catharine of Italy was known for her angry and capricious
      temperament.

      Once it so happened that she was passing through a military
      camp.  she heard some commotion among the soldiers.  She got
      down from her carriage and proceeded towards the soldiers with
      few body-guards.  In a trench, soldiers were talking about the
      difficulties that they faced and particularly they were blaming
      Queen Catherine.

      The body-guards and the Queen heard all this.  The Queen got
      angry at first, but in no time, she got over her anger and told
      the body-guards, ``What the soldiers state is correct.  I have
      gone on committing violence and hatred for a long time.  I shall
      try to get over all my blemishes that my soldiers and people are
      critical of.  I declare that I shall do my best to provide all
      happiness and benefits for my soldiers and people.''

      Thus she declared the change in her temperament and summoned the
      soldiers.  The soldiers approached trembling with fright.  The
      Queen consoled and reassured them.  She passed on instructions
      to the commanders to do everything for their comfort and
      happiness.

      A feeling of joy and admiration spread over all her subjects.



\medskip\hrule\vfill\eject

      %CHAPTER - 15

      \section{CONTENTMENT}
      \leftline{\large{\bf \hspace{.4in} (SANTOSH)}}


      \medskip\leftline{BACKGROUND:}

      Contentment is a state in which even when subjected to various
      longings and temptations in day-to-day life, one remains
      unruffled and satisfied.  As explained earlier in our chapter on
      forgiveness, let it be clearly understood, that contentment is
      the very basic nature of Soul (Atma).  Therefore permitting
      greediness to arise or becoming greedy is unnatural in spiritual
      vision, as it gives birth to viciousness and sorrows.


      \medskip\leftline{SPIRITUAL PRACTICE (SADHANA) OF}
      \leftline{CONTENTMENT AND ITS REWARD}

      One who experiences resorting to spiritual practice (Sadhana)
      and has understood the nature of the soul (Atma) and the
      doctrine of Karma by philosophical vision, is very fortunate
      indeed.  Such a heroic person has the necessary capability to
      uphold the great virtue of contentment.  Wealth, power,
      relations and fame cannot be attained just by hankering after
      them.  These things can be acquired easily if one deserves them
      and is lucky to have the benefit of previously acquired merit.
      It is only when such true conviction and faith arise, that
      supreme contentment reveals itself by stages in the life of an
      aspirant (Sadhaka).

      When contentment is attained, a person experiences mental peace,
      ease in life, and a state free from worries and tension.  He is
      not inclined to be attracted by big festivals.  Thus, by stages,
      he experiences introversion and steadiness, and attains to the
      highest transcendental meditation (Nirvikalpa-Samadhi).  He also
      associates with divine bliss through the control of the mind
      (Chitta).  Attainment of this state is the climax of a
      successful spiritual life.  This is precisely the true
      meditation of the Yogis, the unflinching devotion of devotees
      and self-knowledge of enlightened souls.

      Desirelessness is achieved in proportion to contentment;
      accomplished with the dawning of non-attachment.  A spiritual
      practice in isolation results in quick success of spiritual
      progress.  A higher state is also attained to in the life
      hereafter because of the collection of unique virtues through
      quietude of passions in general and covetousness in particular.

      \medskip\leftline{WAYS TO CONQUER COVETOUSNESS:}

      The process narrated in the first chapter on forgiveness applies
      here also.  In that chapter we have described the stages of
      annihilation of anger and the process thereof; here, in a
      similar manner, we have to understand that the effort of
      annihilation of covetousness becomes successful by resorting to
      the virtue under discussion.

      However, actually conquering covetousness is indeed more
      difficult than conquering anger.  Covetousness is so very
      cunning that it is not externally manifested while anger is
      detected by several external signs, and hence, its detection
      becomes simple.

      Covetousness is, again, shown to be the last of all passions to
      be separated from soul (Atman), as described in the Jaina
      doctrines.  This is due to the utter difficulty of conquering
      its subtle types.  The condemnation of covetousness and the
      greatness of contentment are known to the world by famous
      sayings such as, ``Covetousness fathers sin,'' ``The pit of desires
      is limitless and endless,'' ``Desire is the root cause of sorrow,''
      and so on.

      A person blinded by covetousness resorts not only to deceit,
      treachery and injustice, but may go to the extent even of
      killing the other person.  A person subjected to covetousness
      resorts to such condemnable acts as described above and
      therefore the Sadhaka should continue in his efforts to strike
      constantly at the gross and subtle forms of covetousness and
      resort to the virtue of supreme contentment for his further
      advancement.

      \medskip\leftline{GLORY OF CONTENTMENT:}

      1. Discontent is a great sorrow and contentment is a great
         happiness.  Let the Sadhakas have such firm conviction and
         let them try constantly to feel contented.

      2. Wealth in the form of cash, land, houses, cars, and jewels is
         known to the world, but few in the world know that
         contentment is the wealth before which all other forms of
         wealth are just trifles.

      3. Contentment is natural wealth, while voluptuousness is
         unnatural penury.

      4. A calm personality is the highest austerity (Tapas).
         Contentment is the highest happiness.  Desires are the worst
         of diseases.  Compassion is the noblest religion.

      5. A person free from attachment is free from worries, one free
         from worries is free from anxiety.  The person who is not
         attached to any object is a uncrowned king or queen of the
         world.

      6. Giving up attachment to wealth and such like, is difficult.
         Persons endowed with a sense of discrimination are also
         enslaved by covetousness.  One should therefore, constantly
         study and put into practice, the causes that reduce
         covetousness.

      7. The great emperors (Chakravarti) of the earth and the king of
         heaven (Indra) also have great desires and attachments.  They
         become acquisitive.  However only great sages on the earth
         who have abandoned desires completely by resorting to true
         contentment, really experience increasing divine and
         supersensuous bliss.  Such great souls command respect and
         veneration from one and all.

      8. O Soul!  What do you desire now?  Desire is the root of
         sorrow.  The eternal misery is dissipated only when the
         desire is destroyed.

      9. A saint (Yogi) is supreme being in the world for the time
         when he is desireless.  The moment he desires something
         worldly, the world is superior to him and he becomes a
         servant.

     10. As one gives up desires through right knowledge, his mind
         slowly and steadily gives up unsteadiness.  As unsteadiness
         is given up, the mind and the senses are conquered, the
         hesitations disappears from the mind.  This leads the
         aspirant (Sadhaka) to experience the delight of Supreme
         transcendental meditation (Samadhi).

     11. A person is happy permanently in contentment.  He is ever
         merged in the ambrosia of self meditation.  Senses and their
         objects seen to be a source of unhappiness to him.

     12. It is necessary that a person gives up all worldly desires
         so that he can attain to absolute Truth.  If desires are not
         restrained, they go on expanding and make it difficult to
         liberate from worldly life.  This is because the depth of
         desires and attachments is endless and can never be filled.
         Self-controlled, heroic, and discriminating persons therefore
         conquer desires and passions through contentment and lead
         their lives for the ultimate freedom of themselves and
         others.  Let us praise these heroes!  Blessed are these great
         saints!


      \medskip\leftline{LIVING EXAMPLES OF CONTENTMENT:}

                              \centerline{[1]}

      A great Sanskrit scholar named Kaiyata, was the writer of the
      great religious scripture ``Maha-Bhashya-Tilaka''.  He was from
      the tradition of the Brahmin pundits of Kashmir.  He led the
      life of a sage (Rishi).  His cottage had one mat on the floor to
      seat, a water-pot, a few clothes and utensils, and religious
      books (Shastra).

      He was always busy with his religious works for many hours in a
      day.  His wife used to weave ropes and earned a some money for
      food.  They were very poor, yet he and his wife will not to
      accept any charity from any source.

      The king of Kashmir learnt of the poor life of this great
      scholar Kaiyata.  He personally came to his cottage and said
      humbly with folded hands, ``Sir, I am ashamed that the learned
      scholar (pundit) like you, is poor in my kingdom.''

      Kaiyata immediately folded his mat, took water-pot and told his
      wife, ``Let us not stay here.  The king feels ashamed of us!''

      The king bow down at his feet with folded hands, ``Kindly pardon
      my mistake if any.  Kindly give me an opportunity to serve you!''

      Kaiyata replied, ``If you are serious about serving me, please
      see that you or your officers do not come here.  Please do not
      send gifts, money or food and so on.  My only desire is to live
      in seclusion, study the scriptures, write, and remain engrossed
      in the self meditation.  I desire nothing else.''

      This is the desirelessness of a true devotee of the goddess of
      learning (Saraswati).  Such contentment is difficult to be found
      in modern days in scholars or even in saints and monks.


                              \centerline{[2]}

      Swami Dayananda Saraswati is in the first rank of the great men
      of the nineteenth century.  He has established the new Hindu
      religion sect called Arya-Samaj.  He was a great devotee and
      servant of Indian culture.  He was a celibate throughout his
      life.

      In the initial days of his spiritual practice (Sadhana), he
      followed a strict vow with himself and used to wear only one
      loin cloth on his body.  Once a gentleman came and said,
      ``Swamiji, since you have only one loin cloth, I have brought
      another.''

      Swamiji replied, ``Well friend, even this one loin cloth is a
      burden to me.  Why do you load me with an extra burden?  I thank
      you for your regard, but I cannot accept another loin cloth.
      Please take it back.''

      This was the desirelessness and spirit of contentment of the
      great monk (yogi).


                               \centerline{[3]}

      Sheikh Sadi was a great religious preacher of moslim religion in
      Iran.  He was very poor.  Once he had no shoes to wear and no
      money to buy.  Without shoes, while walking, his feet used to
      burn and pebbles bruised his feet.  He felt very discomfort.

      During this time he went for prayers to the mosque at Kufa.  He
      saw at the entrance, a man with both his legs amputated.  When
      Sheikh Sadi pondered over that man's helplessness, his eyes
      opened.  He thanked God, ``O God, how kind of you!  You have kept
      my two legs safe!''

      If we look to the sorrows of others in the world, our own
      sorrows lessen.  We then remain contented with the state that
      providence has placed us in.


\medskip\hrule\vfill\eject


      %CHAPTER-16

      \section{COMPANY OF NOBLES}
      \leftline{\large{\bf \hspace{.4in} (SAT-SAMAGAMA)}}


      In general, Company of Nobles (Sat-samagama) means association
      with the noble persons, religious scriptures and like.  The
      purpose of such association is to improve ourselves, to make
      good of our present life and to attain to eternal happiness
      through self-realization.  Association with persons of like
      temperament and aims with pious intention, hearing of the
      sermons of saints who inspire righteousness and liberation, and
      like are also Sat-samagama.

      Satsamagama at its best is, living constantly at the feet of the
      enlightened saints and striving for spiritual advancement.

      In the first stage, the Sadhaka will spare an hour or two, or
      two days in a week, for the spiritual practice (Sadhana) of
      Satsamagama.  For those who have greater ardor for spiritual
      advancement, daily association with saintly persons is
      necessary.

      A common person can benefit greatly in the daily routine of his
      life, if he follows the following method of Satsamagama.

      At well planned periodical intervals, one should resort to
      intensive Satsamagama.  For this purpose, one should stay in
      some secluded place (Ashram) and remain in obedience to an
      enlightened noble preceptor.  Various schedules of spiritual
      practice (Sadhana) which lead to self realization are available
      there from early morning to late night.  One has to take part in
      these various Sadhana schedules according to one's capacity and
      aptitude.

      With a concentrated mind, one should actively participate in
      reflection about the nature of substances, practice of silence,
      devotion to the Lord, sessions of meditation, sessions of
      questions and answers and similar dialogues, praising and
      reciting the glory of Lord, reading, writing, remembering, and
      listening to scriptures.  By these various means, one progresses
      on the path of Sadhana.

      \medskip\leftline{PROCESS OF SATSAMAGAMA:}

      1. Let one decide once for all that ``I desire to progress on the
         path of self realization.''

      2. One should proceed to Satsamagama, leaving behind himself,
         the pride of knowledge, wealth, power, austerity,
         renunciation and the rest.

      3. Taking simple and proper food, observing the rule of not to
         involve in unnecessary talk, and remain contented in whatever
         facilities are available for practice.

      4. Let there be a really friendly and compromising attitude
         towards one and all.  Let behavior towards the saints and
         virtuous be exceedingly noble and devotional and let there be
         an abandonment of futile criticism, jealousy, controversial
         debates - all these practices are beneficial in Satsamaqama.

      5. The type of discipline that is absolutely necessary involves
         limited sleep, food and purposeful conversation with others,
         regular presence at religious discourses and study-sessions,
         taking notes during self-study and giving these to the more
         learned for correction, and joining in mass-prayers and
         devotional songs.

      6. Individually passing a specific time in worship, silent
         scriptural study, reciting and memorizing the songs of
         detachment, study of Reality, and a secluded and peaceful
         place are all necessary and beneficial to advanced aspirant.



      \medskip\leftline{GLORY OF COMPANY OF NOBLES:}

      Satsamagama reigns supreme among all the means of spiritual
      disciplines.  Undoubtedly it has got the capacity to bestow not
      only the ordinary happiness, but even the highest spiritual
      state.  No one has words enough to extol its full glory.  Still
      we humbly follow the highly enlightened ones in describing
      briefly its immense glory in a few words:

      1. Obedient association with noble people even for a short while
         will help to cross over the ocean of mundane existence.

      2. It is the root of all happiness.  The resulting benefit of
         Satsanga can certainly bestow the desired attainment.  It is
         the best means to lead pious life.

      3. We should have a strong conviction that Satsamagama as the
         means is par excellence for attaining liberation and all
         other means are subordinate to this.  If one follows it with
         unflinching care and devotion, in no time, false attachments
         are destroyed and the soul becomes free from all blemishes or
         bondages.

      4. Satsamagama quenches the thirst of the mind, and brings an
         end to pride.  It takes away all sorrows, enhances spiritual
         wealth, and yields true fruits of dissipation of all sorrows.


      \medskip\leftline{LIVING EXAMPLES OF COMPANY OF NOBLES:}

      \centerline{[1]}

      Shree Lalluji was a Jain monk and a disciple of Shrimad
      Rajchandra.  He spent the four months of the rainy season in
      Poona at the residence of Shree Manekji Vardhamana during 1924.
      At that time, many aspirants used to visit him.  Among them was
      Shree Amarchand Nahata, a householder disciple of Shri Lalluji
      Swami.  He was a landlord from Bengal who moved to Agas Ashram
      for spiritual guidance.

      Shree Hiralal Jhaveri, a friend of Shree Nahata visited him.  He
      was a jeweller in Paris.

      As it was time for the devotion and Satsamagam Shree Nahata told
      Shree Hiralal, ``I am going for Satsamagam.  Please wait here for
      a while.''

      Shree Hiralal commented, ``Why such devotion and Satsamagam?
      Only the poor people do devotion and Satsamagama.''

      Shree Nahata, ``No, no!  This is a unique Satsamagama!  Come
      with me and you will feel delighted by it.''

      Shree Hiralal, ``I can go with you on one condition.  I do not
      bow down before monks and saints.''

      Shree Nahata, ``Separate seating arrangements will be possible
      for you so that you do not have to bow down before monks. Please
      come with me, you will feel happy.''

      Shree Hiralal agreed to come.  The program of mass prayer,
      spiritual songs and Mantras lasted for three hours.  All were
      fully engrossed.  Shree Hiralal was deeply influenced by the
      pious composure of Shri Lalluji Swami, his engrossment in and
      enthusiasm and devotion.  He too fell at his feet in utter
      devotion.

      This is the reward of Satsamagama.


                                    \centerline{[2]}

      Shree Haridas was a deciple of a Hindu monk Shree Chaitanya of
      the fifteenth century in the state of Bihar, India.  Shree
      Chaitanya was a great devotee of Lord Shree Krishna Bhagawan and
      became a national figure by his intense devotion and pure life.

      Shree Haridas used to go in a jungle at night for greater
      spiritual practice (Sadhana) of devotion.  A man, Ramkhan by
      name, sent a prostitute in a jungle to his hut to divert his
      mind from devotion.  All the while, Haridas went on with his
      singing of devotional songs and the woman waited in vain to
      disturb his concentration.  However the devotion continued for
      the whole night.  Two days passed away in this way.

      On the third day, the woman lost all courage and fell at his
      feet.  The life of that woman was converted by three nights of
      devotion.  Her best virtues revealed themselves and she became a
      nun.  She got a place among the best Satsangis of Chaitanya.
      Now people gathered to see her as a pious nun because she was no
      more a fallen woman.  Thus she had become pious by Satsamagama.


                                    \centerline{[3]}

      Shree Jnaneshvara Maharaj was a great saint of Maharashtra.
      Right from childhood, he was very intelligent.  This may be due
      to the psychic influences of previous lives.  He was a man of
      constant study and had acquired a great religious knowledge.
      Yet he had not tasted the essence of Godliness.  His devotion to
      God was not at its peek.

      Once he came in contact with Shree Namdeva, who was a great
      devotee.  He stayed in his company for a few days and then
      asked, ``Namadevaji!  I should like to accompany you on
      pilgrimage.''

      Namadevaji replied, ``Let me take the permission from God.''
      He went to the temple to visit God. Jnaneshvara went behind him.
      Shri Namadev was singing and praising God with a deep
      concentration. Tears were flowing from his eyes. However
      Jnaneshvara could not concentrate in the prayer and singing.

      After this, Jnaneshavara went on pilgrimage with Namadeva.  He
      got direct lessons of devotion to God from him and then he
      tasted the sweetness of devotion to God. Thus he became the true
      devotee of God by Satsamagama.




\medskip\hrule\vfill\eject


      %CHAPTER  17

      \section{AWAKENNESS  OF  SOUL}
      \leftline{\large{\bf \hspace{.4in} (ATMA-JAGRUTI)}}


      \medskip\leftline{BACKGROUND:}

      Awakenness of Soul (Atma-Jagruti) means absolute awareness or
      alertness.  This virtue is known as Yatna, Savadhani, or
      Apramatta in Sanskrit.  The aim and conviction of purity of the
      self during the Sadhana (spiritual activity) as also at other
      times, is awakenness of soul.  In perfect Atma-Jagruti, there is
      intense carefulness about the work that has been undertaken.


    \medskip\leftline{GENERAL NATURE OF ATMAJAGRUTI:}

      The nature of Atmajagruti can be clarified by one example.  If
      we are attentive to the contents of a lecture that we are
      hearing, it is full awareness.  If one's memory is not sharp,
      one may fail to remember what is heard, but even in such cases,
      the general purport would definitely be grasped.  If we are not
      awake and alert, we would neither know what has been said, nor
      grasp its essence.  What is true of a lecture is also true of
      scriptural study, devotion, Satsanga, contemplation and singing
      eulogistic songs (Kirtana), which we may practice.

      Let us now consider another type of alertness, useful to the
      Sadhaka (aspirant).  In this type, one must be alert even at
      times other than those of Sadhana.  To illustrate, one should be
      alert not to hurt any insects or other small beings under the
      feet while walking.  We should keep to the same care and
      alertness in bathing, using water, sweeping, lighting a fire,
      arranging things, and so on.  If we are careful, alertness
      becomes a habit and a really high state of Sadhana will reveal
      itself in us, because we have come to live a life where
      alertness has become our second nature.


      \medskip\leftline{SUPREME SPIRITUAL ATMAJAGRUTI:}

      Let us now come to the life of the most successful Sadhaka, that
      is, a true saint.  Let us examine what Atmajagruti is, how, when
      and to what extent it is revealed, what reward it yields in
      life, and so on.

      When the Sadhaka comes to the status of a saint, through self-
      realization, his whole personality gets surcharged with a unique
      divinity.  The reason is that he has cut off the knots of
      infatuation (Moha) and as a result, constant Atmajagruti has
      become a part and parcel of all his activities.  Just as a
      retired person, not earning at present continues to earn
      interest on his money earned earlier, the saint of
      self-knowledge also experiences a peculiar awakenness due to the
      elimination of false knowledge (Avidya).

      When the knots of attachments are cut off by the saint the inner
      strength of his soul almost explodes.  As a result, he is
      capable of great spiritual accomplishments (Aradhana).  He
      becomes fearless, takes no notice of external disturbances, and
      thus makes great strides in the path of Sadhana.  However,
      outwardly, some saints take time in revealing their real
      personality, and there, even in the absence of external penance
      (Tyaga) the Atmajagruti is unique.

      COMPLETE ATMAJAGRUTI:

      The state of full or complete Atmajaqruti is the state of a true
      monk.  In this state, perfect vows of nonviolence, nonstealing,
      truth, celibacy, and nonpossession are observed all the time,
      but in addition one becomes free from all dependence to worldly
      objects.  He becomes free from all worries and engages himself
      in the constant effort of attaining to Samadhi (to be one with
      God or Self) through knowledge and meditation.

      Because of equanimity he has the conviction that ``the whole
      world is filled with divinity''.  The result is that he would not
      accept the restriction of any particular place for his Sadhana.
      In the next stage, all attachment is abandoned even from this
      body which has come as a result of earlier destiny.  Monks
      practice advanced equanimity and awaken godliness (Alakh) by the
      constant and condensed practice of Atmajagruti, so that the
      present life is filled up with delight and divine bliss of the
      self.  The atmosphere around also becomes surcharged with
      supreme peace, coolness and pious.  In the language of
      scriptures, the state of the true monk is known as ``Abhikshna
      Jnana Upayoqa,'' ``Apramatta Samyama,'' ``the state of
      natural Samadhi,'' and ``the state of steadfast intellect.''

      \medskip\leftline{GLORY OF ATMAJAGRUTI:}

      1. Awake, O traveller!  It is morning, the night is gone, why do
         you sleep now?  The one who sleeps is a loser; the one who is
         awake, attains to the Truth.

      2. O! you unfortunate person!  you are in pain from several
         births!  Awake, O awake!  Be you colored by the spirit of
         uplift of the soul, let illusions leave the mind.  O person!
         attain by effort the spirit of devotion to God and a spirit
         of service to your revered preceptor.  Discard worldly fears
         and the conventions of the family outright and this will free
         you from bondage.

      3. ``The souls that are asleep in the slumber of illusion are
         ordinary people of the world, while a monk remains awake by
         ceaseless pondering on soul (Atma).  Only the inattentive has
         fear; there is no fear for the alert and the attentive.''
         These are the noble words of the Jina.  Liberation is not far
         from that person who, having attained to appropriate
         circumstances, experiences even momentary internal
         awakenness.

      4. Wealth, adventure, character, fortune, self-control,
         self-restraint, and the company of learned ones, comes
         to the Sadhaka who is ever awake.

      5. Constant vigilance and awakenness of the soul are necessary
         for keeping up appropriately the vows undertaken.  The same
         is also required to nourish the feeling of detachment and the
         state of introvert contemplation.

      6. The mother looks after the growth and health of the child
         with full tender care and alertness.  We look after our
         luggage during travelling with equal care.  The soldiers on
         duty on the border protects the territory of his country with
         all alertness.  As Sadhakas, if we will look after the
         various facets of internal and external Sadhana with this
         care and alertness, we will definitely attain to the higher
         state of awakenness of Atma, and with that, the true and
         ultimate reward of Sadhana.


      \medskip\leftline{LIVING EXAMPLES OF ATMAJAGRUTI:}

      \centerline{[1]}

      The sermon of Lord Buddha was in progress.  The devoted
      listeners were bathing in the river of knowledge, flowing from
      the deep experience of life and powerful effulgence of
      knowledge.  The religious assembly was full with the presence of
      monarchs, kings and emperors, the wealthy, the learned and
      pundits, and the common masses.

      Suddenly Lord Buddha became silent.  The curiosity of the
      audience was enhanced because the topic of discourse was
      incomplete.  Yet, no one had the courage to inquire of the Lord
      Buddha why he had stopped his sermon when all looked at his face
      and the firm expression on it.  The assembly slowly dispersed.

      Next day, his disciples folded their hands and submitted,
      ``Lord, nobody has understood the reason for the discontinuance
      of your sermon yesterday.  Kindly let us know what it was.''

      Lord Buddha replied, ``O, monks!  Your initiation commits you to
      receive the sermon with utmost attention so that you attain to
      the bliss of the soul.  The legs and fingers of two or three
      monks were moving constantly during the sermon.  This showed
      that they were inattentive.  For this reason I stopped the
      sermon.''

      If monks do not receive the sermon with utmost attention and
      alertness, what of the common people?  All were struck by this
      subtle and awakened vision of Lord Buddha.  The monks resolved
      to resort to Sadhana with greater awakenness of Atma.



                                 \centerline{[2]}


      Socrates, the famed philosopher of Greece, was a great man of
      unique intellectual status.  He used to say, ``Right from
      childhood, my constant companion is my true Self (Sad-atma).  My
      soul invariably advises me on what work I should undertake and
      to what time.  He also warns me in advance, about improper
      activities that I might be undertaking.''

      One day the pupils asked, ``Where is this Sadatma?''

      Immediately he replied, ``It is the voice of my inner soul, which
      is known as discrimination (Viveka) or the power of intellect
      (Prajnashakti) in the scriptures.  Those Sadhakas who progress
      on the path of Sadhana with his best companion, are saved from
      all calamities and are led to the attainment of the desired
      goal.''


                                \centerline{[3]}

      Some fifty years ago, Benaras Hindu University was in its
      infancy.  The University was established by Pundit Malaviyaji.
      The position of vice-chancellor was held by Acharya
      Narendradeva.  The position carried the free use of a house, a
      car, a servant and so on.

      Once it so happened that he was going by a rickshaw (small taxi)
      to meet some one.  A close friend of his happened to see him.
      The friend stopped the rickshaw and asked, ``Why do you go by
      this rickshaw?  What happened to your car?''

      Narendradeva replied, ``Well friend!  How can I use the car when
      I go for my personal work?  In rare cases, when I am compelled
      to use the car for personal use, I pay for the gasoline.''

      With these words, Narendradeva left, leaving his friend full of
      admiration.



\medskip\hrule\vfill\eject

      %CHAPTER - 18

      \section{COMPASSION (KARUNA)}

      A feeling of self-affliction (suffering) produced in our heart,
      on seeing the various types of miseries and calamities suffered
      by other creatures of the universe is known as compassion.

      In this world, we see that some people suffer from physical
      ailments, some feel pangs of separation from friends and family
      and some are afflicted by other adverse circumstances.  On
      seeing these various creatures suffering from sorrows as a
      result of their previous false actions, the hearts of worthy
      persons are moved with compassion towards them and they try to
      dissipate their sorrows by physical, mental, financial and
      verbal means.

      They try to be helpful to these afflicted souls in overcoming
      their sorrows.  They give food to relieve their sufferings from
      hunger, give financial aid for their basic necessities, heal
      their sorrows by soft, calming and sweet words and assist them
      to be free from physical ailments by distributing the required
      medical aids and arranging the necessary nursing care.

      It is the very nature of worthy persons constantly to make
      efforts to remove the sorrows of human beings, animals and
      insects, being inspired by their inner compassion.  Whereas
      dissipating the sorrows of the great and the noble is indeed the
      highest noble task, even helping ordinary living beings to
      get rid of their suffering is beneficial.

      One can help the poor, the helpless and the afflicted ones, when
      for example, they are trapped in a fire, drowning, suffering
      from starvation or are caught in some other form of acute
      distress.  The greatest unique form of compassion (Karuna)
      reveals itself when one is prepared to help all living beings
      irrespective of case or creed, religion or sect, or any other
      distinction.  This compassion is very helpful to an aspirant
      (Sadhaka) in his spiritual advancement.  This is the common form
      of compassion as known to the world.

       \medskip\leftline{NATURE OF SUPREME SPIRITUAL KARUNA:}

      This supreme spiritual Karuna reveals itself only in enlightened
      saints and true monks.  Average worldly people do not know their
      true nature and indulge in various actions leading to bondage.
      Being subjected to the fruition of these actions, they, through
      sheer helplessness, suffer from mental, physical and spiritual
      ailments, birth, old-age and death, diseases, insults and
      cruelty.

      With an utterly compassionate heart, the enlightened saints show
      these distressed people of the world the path of self-knowledge
      and self-restraint, so that they are permanently freed from
      these sufferings.  The world rightly recognizes them by noble
      titles such as emancipators of the world (Jagad-Uddharaka),
      elevators of the low (Adhama-Uddharana), saviors of the drowning
      (Tarana- Tarana), and the like.

      Likewise, these enlightened souls take to the grand heroic
      effort of saving their own self (Atma) from sorrows such as
      birth, decease, old age and death.  They also lead their lives
      so that ignorance, attachment, jealousy and other feelings do
      not arise in life.  This creation of an absence of attachment,
      jealousy and ignorance in one's own self is known as Karuna
      towards one's own Atma (Swa-Karuna).

      \medskip\leftline{GLORY  OF  KARUNA:}

      1.  The basis for the spiritual development of the self goes on
          evolving along with the rise of greater and greater Karuna
          in life.

      2.  The spirit of Karuna is an important aspect of an up lifting
          the social structure of all (Sarvodaya).  Two main ideas are
          implied in it.  The first is the feeling of becoming helpful
          to one and all in every possible way.  Once, a person adopts
          this way of life, the feeling of individual ownership of
          things is minimized.  A feeling of voluntary sharing of the
          necessities of life develops.  This will bring an end to the
          disparity caused by the shortages of necessities of life and
          naturally lead to the shaping of a Sarvodaya social
          structure.

      3.  The heart of an aspirant (Sadhaka) feels a severe pain at
          the sorrows of other beings in proportion to his real
          progress on the path of spiritual development.  This
          doctrine is very true that the feeling of Karuna is enhanced
          in life with the real progress in meditation (Bodhi-Samadhi)
          of the Sadhaka. We have several incidences of this doctrine
          exemplified in the lives of saints and Acharyas, who have
          sacrificed the most valued things of their life, to remove
          the sorrows and pains of the smallest beings.


      \medskip\leftline{LIVING EXAMPLES OF KARUNA}

      \centerline{[1]}

      This is an incident from the life of Swami Dayanand Saraswati.
      Once he was going to a city Dadupur from Benaras on foot.  It
      was the rainy day and water had poured all round.  One
      bullock-cart, fully loaded with grass had stuck in the mud.
      People all around were giving instructions to the driver of the
      cart but the cart was going deeper and deeper in the mud.  The
      bulls were panting and saliva was dropping from their mouths.

      The heart of the Swami melted at the suffering of the bulls.  In
      no time, he took hold of the cart, freed the bulls and with his
      strength, in no time he brought the cart out of the mud.  The
      driver and people all round, thanked the Swami.  However, the
      Swami proceeded on his path to Dadupur.


\medskip\hrule\vfill\eject


      %CHAPTER - 19

      \section{PATH  OF  DEVOTION}
      \leftline{\large{\bf \hspace{.4in} (Bhakti Margni Aradhana)}}

      \medskip\leftline{BACKGROUND:}

      The general aim of any aspirant (Sadhaka) would be to raise his
      self (Atma) up to the status of self realization, through
      self improvement.  There are three paths laid down to attain to
      this aim.  These are the paths of:  (1) Knowledge (Jnan), (2)
      Devotion (Bhakti), and (3) Activity (Yoga).

      Looking from the absolute point of view, all the three paths are
      just one.  Yet the great saints had defined the different paths
      of spiritual progress because the aspirants have unique
      personalities.  This unique personality may be due to the
      individual's circumstances, family background, varied psychic
      effects of previous lives, present education and so on.

      \medskip\leftline{GENERAL  NATURE  OF  DEVOTION}

      Devotion or Bhakti may be defined as the experience of
      admiration, respect and eulogy that arises in our mind towards
      personalities more virtuous than us on recognizing their human
      and super-human virtues.  In view of one's attraction toward the
      virtues of the virtuous, one must come to honor and welcome
      them, be humble and respectful towards them, serve and worship
      them, admire of their glory and virtues and so on.  This would,
      in due order, lead to purification of one's own feelings.  This
      is the basis of the methodology to be followed in the true
      development of the path of devotion.

      The devotion found in common people is not the true devotion of
      the sage.  Common people resort only to conventional external
      modes of worship of their family priest and family God.  This is
      only a family custom or conventional conduct.  Development of
      real devotion is not possible where the aspirant (Sadhaka) does
      not know the real nature of the trio:  the devotee, the
      devotion, and God.  An enlightened Sadhaka should therefore
      resort to devotion born out of appropriate and true conviction.

      \medskip\leftline{SPECIALIZED  NATURE  OF  DEVOTION}

      One who intends to resort to Bhakti (devotion) is a Bhakta - the
      devotee or Sadhaka or Atma himself.  Such a devotee should get
      himself thoroughly acquainted with the virtues of the
      preceptor-saint, and of God the Supreme, towards whom he is
      devoted.

      An aspirant should experience and express devotion towards a
      preceptor or Guru who is calm and composed, detached, benevolent
      in nature and one endowed with purity of knowledge and good
      character.  In a similar manner, towards God, the Supreme, who
      is detached, and whose virtues of endless knowledge and infinite
      bliss are fully revealed.  Our own faults and weaknesses are
      calmed down by devotion to God the Supreme, and the enlightened
      preceptor.  Our entire being gets filled with peace and purity
      on such occasions.

      Now, the devotee, who is thoroughly acquainted with the virtues
      of this God and preceptor, practices to adopt their virtues
      slowly and steadily in his day-to-day life, and thereby inspires
      himself in the path of self-betterment and self realization.

      Thus real devotion (Bhakti) is a scientific process of
      revelation of virtues in one's life, having been delighted by
      their manifestation in one's God or preceptor.  Let us now see
      in what different types of devotion, the devotee engages himself
      and thus develops the path of Bhakti.

      \medskip\leftline{DIFFERENT TYPES OF DEVOTION:}

      Spiritual seers and poets have described nine types of Bhakti as
      under:

      1. Attentive Hearing of devotional songs and sermons (Sharvana)

      2. Singing of Devotional Songs (Kirtana)

      3. Thinking of God, Guru, Religion and Self or Ataman (Chintana)

      4. Salutation to God, Guru and Religion (Vandana)

      5. Service to God, Guru and Religion (Sevana)

      6. Meditation (Dhyana)

      7. Humility (Laghuta)

      8. Equanimity (Samata)

      9. Unity (Ektva)

      The above mentioned nine types of devotion are well known, and
      the devotee attains to these by truly practicing to the meaning
      indicated by the names.  Here, it would be enough to state that
      as the devotee develops the right (Sattva) quality within and
      develops it truly, the inferior (Tamasika) and worldly (Rajasika)
      inclinations dwindle in his life, love of God grows deeper.

      He sees and observes the supreme Godhood in all living beings,
      and may often experience the outward ecstasy, tears of joy, to
      dance in devotion, mindless towards his own physical body.  This
      ultimately leads to the oneness of devotee, devotion and God.
      It also further leads to the higher devotion known as Para-
      Bhakti and to the highest unequalled devotion known as Ananya -
      Bhakti.

      For such continuous spiritual progress, steady, systematic,
      well-implemented and uninterrupted devotional practice, intense
      love for God, non-attachment to worldly objects, and frequent
      association with the saints are essential and should be
      regularly pursued by the devotee.  This fact is observed
      immediately when we review and study the lives of great
      devotees.

      \medskip\leftline{REWARD  OF  GENUINE  DEVOTION}

      One who succeeds in the real path of devotion, attains to the
      super-human state.  He loses all attraction to the things of
      this world and also of the other worlds.  He remains satisfied
      with his constant devotion to God.  No matter what circumstances
      befall, he considers all of them to be alright and remains
      equanimous.

      As he has attained to the higher states of devotion in this
      manner, his love for God and the spiritual progress thereof,
      flow unceasingly like the water of river Ganges.  Such an
      enlightened and equanimous devotee remains in a blissful state,
      continues in the rest of his life the mission of being helpful
      to one and all, inspiring others also to follow the same path
      and to taste the divine bliss thereof.

      \medskip\leftline{GLORY OF THE PATH OF DEVOTION}

      1. Advance yourself in the devotion of God the Supreme.  The
         wise have praised the pondering on the virtues of God the
         Supreme with a pure heart, hearing sermons on God, singing
         his praise and his worship.  The devotee should therefore try
         to adopt all these practices in his life.

      2. In this universe, true devotion, an enlightened preceptor,
         association with the saints and the noble, study of authentic
         scriptures, and equanimity of vision and true activity
         (Yoga); all these together have never been attained by us so
         far, otherwise our present state would not have befallen us.
         However, let us accept respectfully the proverb, ``Better late
         than never,'' and work diligently.  This will bring us
         triumphant victory and we shall succeed after all the
         previous failures of countless births.

      3. True devotion is not possible by an individual who is
         lustful, short-tempered or covetous.  Only a heroic person,
         who does not fear to the fears of the world can possibly
         become in tune with God the Supreme.

      4. The devotee who is pious, alert, impartial, free from worries
         and one who has renounced all mundane desires, is the lone
         favorite to God.

      5. After careful and wide-ranging thought, we strongly believe
         that devotion is the best path for spiritual uplift.  If the
         devotion is laid at the feet of great enlightened saints it
         can lead to liberation

      6. Devotion is a desire-yielding tree (Kalpa-taru), a
         desire-fulfilling cow (Kama-dhenu) that yields the desired
         reward.  The poet Pritam says that one who resorts to this
         path, experiences no pain and sorrow whatsoever.

         Services to other living beings, prayer to God, and
         meditation are all only superfluous if divine love is not
         blended with them.  The poet says that knowledge without
         devotion has no significance in spiritual life.  He
         further adds that just as the lover is with his beloved,
         miser is with his wealth, so a real devotee is with
         God the Supreme by remembering  name all the time.

         With complete affection to God leads one to heroism, the Soul
         (Atma), ascends progressively to his true state of pure bliss
         by pondering over its pure virtues.  Just as the mirror in
         hand makes one conscious of one's face, the contemplation and
         meditation on God or Siddha or Jineshvara makes one conscious
         of one's true original form.


      \medskip\leftline{LIVING EXAMPLES OF SUCCESS IN THE PATH}
      \leftline{OF DEVOTION:}

      \centerline{[1]}

      Saint Tukaram was a great devotee of Lord Krishna, who lived
      in the state of Maharashtra, India, in the seventeenth century.
      He was endowed with the spirit of devotion right from childhood.
      He gave the name ``Vitthal'' to Lord Krishna.  Every day, his
      devotion led him on the path of progress towards the Divine.  He
      was famous for his devotional songs which flowed automatically
      during his intense devotional chanting. These devotional songs
      became popular and recognized as ``Abhanga''.

      When he eulogized God in devotional songs, he got completely
      engrossed and lost in devotion; and great words of preaching
      came from the innermost depths of his heart.

      Rameshvara Bhatt, a renowned scholar of the Vedas and a famous
      sage heard of Saint Tukaram and his devotional songs ``Abhanga''.
      He called him and told him not to compose ``Abhanga'' (songs),
      because they did not truly convey the message of Vedas.  He
      also asked him to throw away the ``Abhangas'' that he had composed
      in the Indrayani river.

      Since Rameshvara Bhatt was a scholar and a famous sage, Tukaram
      followed his instruction but his life turned miserable
      without his devotional songs to God.  He decided to sit
      in a temple with determination to see God personally
      or bring an end to his life.

      Seated on a firm seat in the temple, he became merged in
      devotion to God.  Thirteen days and night passed without food
      and sleep.  Finally God appeared and he had ``darshana'' of God in
      the temple of his heart.  This led him to experience supreme
      peace and delight.


                              \centerline{[2]}

      Jagannathapuri is one of the four holy pilgrimages of Hindus.
      It is situated in Orrisa, about 500 kilometers from Calcutta.
      Every twelve years a great religious ceremony is performed and
      millions of devotees gather to celebrate the function.  The
      chief idol is of Lord (Bhagavan) Jagannath, one form of Lord
      Krishna.

      It was the second day of the Hindu month ``Ashadha.''  In the
      state of Orissa, in the city Jagannathpuri, the procession of
      Lord Jagannatha was in progress.  Faithful devotees in large
      numbers get together.  All were anxious to have a view
      (''darshan'') of the idol of Lord Jagannatha seated in the
      chariot.

      A great saint Shree Chaitanya Maha Prabhu arrived to have a
      darshan of Lord Jagannatha in the procession.  His devotees had
      reserved a standing place from which he could easily see the
      idol of Lord Jagannath (darshan).  However, it became difficult
      for him to have a clear darshan because in this huge crowd, an
      old woman climbed on his shoulders for the darshan of Lord
      Jagannatha.

      Some devotees saw this and became angry.  They started scolding
      the old woman.  However Shree Chaitanya stopped them and said,
      ``Well brothers, this old lady is a real devotee.  She was not
      aware of the fact that she had climbed upon my shoulders.  Her
      desire for darshan was very intense.  We will attain to devotion
      per excellence only when such an acute desire will overtake us
      and we will forget the consciousness of the body.  Then and only
      then will our lives become blissful.''


                                \centerline{[3]}

      It was the medieval age of the saints and devotees.  The
      tradition of their lives was to bathe in the river Ganges of
      divine love and become pious and inspire the common people to
      follow this path and live a godly life in which there is a peace
      of Self and a total absence of worries.

      A noble and respected saint was staying in a small, modest and
      simple house, about five miles away from the city Jaipur in the
      state of Rajasthan.  He had made his life an ideal one by
      devotion to God, respect to others, plain living, and high
      thinking.  Many aspirants visited this simple house for the
      darshan of this saint.  They derived inspiration from his sermon
      which was rich in experience.

      Once a disciple told him, ``Well Sir, the queen of Jaipur has
      arrived to see you.  How shall we welcome her?''

      He replied simply, ``Let her come.  She comes here as a devotee.
      No special welcome is required.''

      The disciple brought the queen into the presence of the saint.
      The queen bowed to the saint and seated on a seat befitting her
      status.  The saint delivered a short sermon.  She was delighted
      and later asked the permission to leave after presenting many
      golden ornaments as a gift to the saint.  The saint protested
      much but the queen said, ``We cannot take back the things that we
      have given.''  and left.

      On the very next day the saint invited the poor and the
      suffering from the adjoining villages and gave away all the
      ornaments in charity.  The disciples said, ``Noble Sir, if you had
      retained some, we could have used the same for a better welcome
      for the future guests.''

      The saint expressed to his unflinching devotion to God through
      these words, ``The almighty who gives to us, will give to the
      guests also.''

      This is the noble life of a saint.  It was this saint Nabhaji
      who wrote the famous work ``Bhaktamala'' (Devotional Songs).


\medskip\hrule\vfill\eject


      %CHAPTER - 20

      \section{RENUNCIATION}
      \leftline{\large{\bf \hspace{.4in} (TYAGA-DHARMA)}}


      Voluntary association with anything except your Soul (Atma),
      becomes instrumental in disturbing the Spiritual progress
      (Sadhana) of an aspirant (Sadhaka).  Non-association with such
      objects, with this clear conviction, is called renunciation
      (Tyaga or Tyaga-Dharma).

      In worldly dealings, worthy persons do not only shun the use of
      things belonging to others, but even give up the belief of their
      own ownership of any worldly objects such as cloths, house,
      money, furniture and so on.  Similarly in the spiritual world,
      Sahdaka who desires liberation, gives up entire attachment to
      all things including his body other than his Soul (Atma).  This
      is the mode of evolution of true renunciation, which takes shape
      in the life of an aspirant with right knowledge and right
      conviction.

      \medskip\leftline{USEFULNESS OF RENUNCIATION IN LIFE:}

      Indian cultural attitudes have always given great importance to
      renunciation in life.  Even today in the materialistic society
      (Kaliyuga), person who renunciates some or all valuable things
      from his life occupy a very high place in the hearts of the
      countrymen.

      On one side, Mahatma Gandhi, Jawaherlal Nehru, Subhaschandra
      Bose, Jaiprakash Narayana, Ravishanker Maharaj and similar
      distinguished persons have given due importance to renunciation
      in the public life of our country.

      On the other side, saintly personalities like Swami Vivekananda,
      Swami Ramatirtha, Acharya Shantisagara Maharaj, Shree
      Ganeshprasad Varni, Shrimad Buddhisagarji and other saints have
      associated their lives with spiritual Sadhana and selflessly
      devoted themselves to their life mission with a true spirit of
      renunciation.

      In brief, even today, the status of a renunciate person (Yogi)
      is far higher and well respected than that of a non-renunciate
      person (Bhogi).

      \medskip\leftline{SUCCESS OF RENUNCIATION:}

      Renunciation is possible only when an aspirant (Sadhak) fully
      knows what is to be renounced.  In reality, ignorance and
      perversions are to be renounced.  For accomplishing this, the
      ignorance consisting of I-ness and mine-ness in the body and
      worldy objects must go.

      Again impure emotions like passion, anger, greediness, pride,
      and so on, should be discarded by the Sadhaka.  This is to be
      done with a clear understanding that these impure emotional
      states lead to suffering and anxiety.  They are impious, and
      opposed to the natural inclination of the soul and therefore,
      deserve to be totally shunned.

      Just as these feelings of ignorance and the like, deserve to be
      discarded, even those incidents and objects which help to
      nourish these feelings also deserve to be curtailed.  The great
      saints (Acharyas) know that the common people of the world would
      not be able to remain above these impure states in the midst of
      social circumstances.  They have therefore always inspired us to
      take resort to and practice the path of renunciation.

      Even true renunciation is not successful without resorting to
      constructive spiritual progress (Sadhana).  Let the Sadhaka
      therefore really affirm, ``I am pure life-force, that is Soul
      (Atma), I am not the owner of other worldly objects,'' and
      engross himself in the contemplation of the True and Pure Self.
      With this, the rise of other passionate feelings will come to an
      end.  Only this is known as the supreme renunciation.

      In general, first the Sadhak should renounce the following:

         gambling, wine, hunting, going to prostitutes, meat eating,
         theft, and adultery.

      Then Sadhaka should also resort to the following unique order of
      renunciation:

          renunciation of great sins, abandonment of eating at night,
          giving up food not worthy of taking, abandoning stage by
          stage all matters that lead to worldly attachments whether
          words, things or individuals.

      They should do this with due enthusiasm, patience and diligence
      after having been made aware of it either through noble
      preceptors or religious scriptures.

      \medskip\leftline{GLORY OF RENUNCIATION:}

      1. Renunciation by a great person consists of the voluntary
         limitation of one's worldly possessions along with the
         conviction that, ``If I were to view things rightly, nothing
         else is mine except my Soul (Atma), which has a nature of
         pure knowledge and pure vision.''

      2. The desire for sensual pleasures and mundane objects are
         essentially the causes of bondage.  How will any Sadhaka
         then, allow the accumulation of, or attachment to, such
         objects?

      3. ``Self-control is conducive to happiness and its absence to
         sorrow.''  On listening this from the wise, who will fall
         victim to lack of self-control?  He, who practices
         self-control, also renounces mundane worldly objects as they
         provide the base for misery.

      4. The practice of self-control and the process of renunciation
         should usually go hand in hand.  To illustrate, a person
         accepts and accumulates gold and wealth, clothes, ornaments
         and other things as also family, friends and servants, horses
         and cows.  However, with the dawning of self-knowledge, one
         curtails these belongings as well as the attachment for them,
         so that one can fix his mind firmly on the path of
         liberation.

      5. Charity may also be considered as part of a householder's
         renunciation.  When one limits one's covetousness and uses
         one's wealth in appropriate religious and philanthropical
         works, the virtue of charity develops in one's life.

      6. False convictions are to be abandoned with determination and
         vision.  This means giving up the false belief, ``I am the
         body,'' and being firm in the conviction, ``I am the
         indestructible element, the Soul.''  Again, abandoning
         passionate feelings like anger, pride, covetousness,
         jealousy, and abuse is internal renunciation.  The four main
         types of hindrances which require to be renounced are:  (a)
         society, (b) family, (c) the body, and (d) provocative
         thoughts.  One should try to overcome these hindrances and
         become free from their bondage.


      7. It is only the illusory attachment that leads a person to be
         engrossed in objects of sensual enjoyment, makes one
         experience their over-powering influence, makes the mind
         tardy, induces the bondage of Karma, and in the end, leads
         one to a series of sorrows.  The renunciation of this
         attachment is therefore, the chief means to end the series of
         all sorrows.

      8. The supreme virtue of renunciation is cultivated at its best,
         indeed, by the monks, who have renounced all their
         belongings, have cut off all worldly ties and have untiringly
         and delightfully devoted their life to the Sadhana of
         self-control, penance, meditation and detachment.
         Salutations at the feet of these great incarnations of
         salvation!!


      \medskip\leftline{LIVING EXAMPLES OF RENUNCIATION:}

      \centerline{[1]}

      In 1955, in the month of August, the famous Jain Acharya Shree
      Shantisagarji, aged 82, had a cataract in his eye and had become
      physically very weak.  He was at Kunthalgiri in Maharashtra.

      It is a rule with Jain Munis to move from one place to another
      with proper care and vision.  However, due to the cataract and
      weakness, it became difficult for Shantisagarji to observe this
      rule.  He therefore started feeling that his body was useless
      for the further spiritual enhancement (Sadhana).  He resolved
      voluntarily to undertake a fast unto death (Sallekhana).

      On August 14, 1955 he gave up food.  Slowly his body started
      getting weaker and weaker.  However, his Soul (Atma) became firm
      in control in penance.  He spiritually progressed significantly
      in complete detachment and unique renunciation.  Jains and
      non-Jains in millions came for respect (Darshan).  The President
      of India, Dr Rajendraprasad, Vice-President Dr Radhakrishnan and
      many learned people came to pay their respects to him and listen
      his sermons.  Ultimately, on the thirty-fifth day of his fast,
      on September 18, 1955, he attained to death in a spirit of
      equanimity and in deep meditation (Samadhi).

      Our salutations to such great sages, who have the will-power to
      resort to a voluntary and planned abandonment of their bodies
      that are so dear to all!

                               \centerline{[2]}

      It was the time of the rule of Queen Elizabeth in England.  A
      British battalion was sent to Holland for a battle.  In the
      battle, near the city of Jutfen, the famous commander, Sir
      Philip Sidney was wounded.  He was thirsty.  A little water was
      brought to him with great effort.  As one of the soldiers was
      just on the point of putting that water in his mouth, the
      commander's eyes fell on a near by wounded soldier, who was
      looking at the water with anxious eyes.  Sir Philip Sidney
      instructed his men to give the water to that soldier with a
      remark, ``His need for water is greater than mine.''

      Right from childhood, Sidney had cultivated the habit of the
      renunciation of self-interest.  He could renounce the much
      needed water in favor of another soldier only through will power
      acquired by constant practice.

                                 \centerline{[3]}

      Shrimad Rajchandra is a man of high repute for spiritual
      knowledge and attainment.  Once, his chief disciple Shree
      Lalluji said, ``Respected Sir, I have renounced a wealthy
      family, aged mother, two wives, and a son.  Still I do not
      experience fulfillment.''

      Shrimad Rajachandra replied, ``What have you renounced?  You have
      renounced two women, but how many more does your eyes turn
      during monkhood life?  You have renounced one house, but with
      how many more is your mind burdened?  You have renounced one
      son, but how many more does your heart get attached?

      Lalluji had a simple heart.  He pondered over his inner self and
      felt ashamed.  He immediately admitted, ``Sir, I have not
      renounced anything!''

      Shrimad Rajachandra replied, ``Now you are a real renouncer.''

      Shrimad Rajachandra's view was this, ``One can not have a true
      knowledge of self, until one experiences fulfillment in one's
      renunciation, and not the pride.


\medskip\hrule\vfill\eject

      %CHAPTER 21

      \section{UNIVERSAL FRIENDLINESS}
      \leftline{\large{\bf \hspace{.4in} (MAITRI)}}


      If we were to look to the fundamental reality, the soul within
      every creature is just like the soul within us.  He who realizes
      this truth, genuinely develops a special sense of friendliness
      with every living beings of the universe, and we may call this
      delicate feeling universal friendliness.

      Deep meditation (Samadhi) leads to the success in spiritual
      progress (Sadhana).  Samadhi can be attained by right
      meditation, and one important factor in the process of
      meditation is a spirit of equanimity towards all Souls (Jivas).
      The adverse feelings are, ``These Jivas are my enemies, they
      inflict pain on me, these are my adversaries, they insult me,
      these are not on my side,'' and so on.

      If an aspirant (Sadhaka) nourishes such feelings directly or
      indirectly, no feeling of friendliness can develop in him; and
      without a firm feeling of such friendliness, the mind cannot
      progress in the real thoughts of God or real meditation.

      \medskip\leftline{DEVELOPMENT OF FRIENDLINESS:}

      Acquiring true knowledge is a must for Sadhana of real universal
      friendliness.  The knowledge acquired should be applied in the
      day-to-day working of practical life.  If a businessman looks
      upon all Souls as equal to his own, how will he deceive any
      customers by delivering goods of inferior quality?  How will
      such a teacher show prejudice to one or the other student?  How
      will such a person speak ill of other persons?  Thus, we can
      understand that with the dawning of universal friendliness in
      one's life, one cannot possibly make adverse worldly day-to-day
      dealings and will rather proceed to cultivate general goodwill
      towards one and all.

      This applies to an average good citizen of any country or
      mediocre aspirant (Sadhaka).  Supreme friendliness can be
      cultivated only by great munis or monks who have acquired
      supreme self-control.  Their universal friendliness is of
      supreme quality.  Their spirit of friendliness has spread and
      pervaded not only to all human beings in the world, but also to
      all animals, insects and even vegetable-life!  Munis therefore
      take care not to inflict the slightest loss, pain, insult and so
      on on any living being in their life.

      To understand lives of these great people, deep understanding
      and their personal experiences are essential.  Without this one
      cannot understand universal friendliness.  A typical unique
      atmosphere of the experience of utter peace and delight is
      usually experienced in presence of such personalities, in whose
      life this friendliness has reached its climax.  That was the
      reason why the ancient great monks, Rishis and self-inspired
      Acharyas of this country used to live in and moved through
      jungles fearlessly and in peace of mind even in the midst of
      violent animals.  This was, because the intensified spirit of
      friendliness of these great souls deeply influenced the violent
      animals, overwhelmed their inborn enmity and then lived in peace
      and non-enmity.

      Let us be inspired by these great people and discard outright
      the narrow mentality that prevails and persists in our family,
      cast, creed, sect or society.  Let us show real affection and
      regard for all human beings and creatures as we show it to
      ourselves; then alone the foundation of our spiritual life can
      be solidly laid.

      If we were to think over this only superfluously and by mere
      argument, it will sound impossible.  However, if we think over
      this deeply and look to the lives of saints practicing supreme
      Samadhi, it can be proved to be true.

      \medskip\leftline{GLORY OF FRIENDLINESS:}

      1. May the holy stream of friendliness continue to flow in my
         heart.  I always wish the whole universe experience result in
         perpetual bliss.

      2. Know the self, know it at once.  Cultivate a spirit of
         equanimity with all souls, let this be carved in the heart.

      3. I experience equality with all souls and enmity towards none.
         I give up all desires and aspire to Samadhi.

      4. He is a real person of God, who respects all in the world,
         criticizes none, and steadies his speech, passions and mind.
         Blessed indeed is the mother of such person.

      5. Always cultivate a spirit of benevolence for all, delight for
         the virtuous, compassion for the afflicted and tolerance for
         the ill-behaved.  This forms the basis of prosperity and
         spiritual life.


      \medskip\leftline{LIVING EXAMPLES OF FRIENDLINESS:}

      \centerline{[1]}

      Shashibushan Bandopadhyaya was a very successful and famous
      advocate of Calcutta who lived in the early part of the 19th
      century.  He was well known for his honesty, compassion, and
      philanthropic attitude of life.

      During the beginning of 19th century, Shree Shashibhushan
      Bandopadhyaya was working as a government pleader in Hugli near
      Calcutta.  Once, at noon, in the hot summer of May, he hired a
      horse cart and went to the house of a well-known gentleman for
      some work.  It was a pleasant surprise for the gentleman.  When
      the work was over, and it was the time of departure, he said,
      ``Sir!  you could have sent a note with your servant instead of
      having taken the trouble of coming to my place in this hot sun.
      I would have visited you.''

      The pleader replied, ``Yes, it occurred to me in the beginning,
      but when I thought of this scorching heat, I did not feel it
      right to send the servant.  If he would come, he would have been
      either walking or on a bicycle, instead of a horse cart and in
      that case, he would have suffered more this terrible heat.  With
      this in mind, I preferred to come myself.''

      What a humane treatment of the servant it was!  He looked upon
      the servant also as a friend!


                                   \centerline{(2)}

      Acharya Shri Buddhisagarji was a great Jain Monk of Gujurat who
      lived in the early part of the present century.  He was a great
      yogi, scholar, and historian.  He was the founder of the popular
      pilgrimage place ``Mahudi'' in Northern Gujurat.  He was also
      the author of many high standard spiritual books.

      Acharya Shri was in the habit of sitting in a nearby cave for
      meditation at night.  Now and then violent animals wonder around
      the cave.  Shree Mohanlal Bhakharia notes, ``Once, while he was
      seated in meditation, a black cobra six feet long entered the
      cave.  I got up at once and warned him, ``Sir!  There is a big
      cobra nearby!''

      The Acharya opened his eyes and said, ``Why are you afraid?
      A cobra delights in the company of saints and munis!''

      Surely there was no fear in the heart of a saint who has
      a clear vision of a soul similar to his in all living beings!
      He experiences a spirit of friendliness towards all, be they
      violent or otherwise.  This is real friendliness indeed!

      About sixty years ago, Shree Buddhisgarji was spending last few
      days of his life.  Dr.  Cooper, a famous surgeon of the city of
      Anand, had examined him and declared that the body of Shree
      Buddhisagarji had now only a little time to live.  However, the
      Acharya remained engrossed in the discourse of knowledge and
      meditation, unaffected by this declaration.


                               \centerline{[3]}

      About a hundred years ago, a saint, Dwarkadasaji by name, was
      meditating (Sadhana) in a holy place called Hrishikesh.  He was
      totally concentrated in the spiritual ecstasy and remained
      naked, Digambara (clothed in the sky).

      Once a British officer was hunting nearby and he killed a tiger
      but the female tiger escaped.  As the officer was proceeding to the
      forest to kill the female tiger also, Dwarkadasaji said to him,
      ``Please do not kill the female tiger today, she is very much pained
      by the death of the tiger.''

      After a while, as Dwarkadasaji was lying down, the tigress came.
      As the officer seated on the elevated platform (Manchado) to
      shoot her, Dwarkadasaji requested him not to shoot.  The tigress
      came near to Dwarkadasaji sniffed him, and left towards deep
      woods.  The officer was simply stunned.  He inquired, ``Why did
      the tigress not kill you?''  The reply was ``I do not even think
      of killing anyone.  How will others kill me then?''

      This shows how violent cruel animals forget their enmity in the
      presence of saints who have adopted real friendliness in their
      lives.



\medskip\hrule\vfill\eject

      %CHAPTER - 22

      \section{TRUTHFULNESS}
      \leftline{\large{\bf \hspace{.4in} (SATYA-NISHTHA)}}


      \medskip\leftline{BACKGROUND:}

      Truth is what is genuinely true.  One who has full faith in this
      truth, one who accepts it, is a truthful person and his best
      feeling is truthfulness.

      \medskip\leftline{GENERAL NATURE OF TRUTH:}

      The conventional meaning of truth is well-known to the society.
      An object visioned or known at a specific time, in a specific
      manner, under specific circumstances is true at that time, in
      that manner and under those circumstances.  To illustrate,
      ``India won independence on 15th August in 1947.  My average
      yearly income is eighty-five hundred Rupees or (fifty dollars).
      The idol of Bahubali Swami, in the village Shravanabelgola
      situated in the Karnataka State is fifty-seven feet in height.''
      These are conventional truths or factual information.

      Now, the practice of truth in the day-to-day events of one's
      life or in all other matters is the cherished goal of an
      aspirant.  One who is successful in this type of practice is
      conventionally recognized as a truthful person in society.  This
      is all about conventional truth.

      ATTAINMENT OF ABSOLUTE TRUTH:

      Let us now turn to absolute truth, which dominates in the true
      spiritual progress (Sadhana).  However, it is based on
      conventional truth.  The ultimate aim of spiritual Sadhana is
      realization of one's true self.  This true self is revealed in
      direct proportion to destruction of the amount of bondage to
      Karmas, and this in turn, is achieved by removing the two main
      causes of bondage to Karma:  (a) lack of self-knowledge and (b)
      lack of self-control.  Let us now examine, how this could be
      accomplished.

      The way to self-purification is self-knowledge, and the way to
      self-knowledge, is through contemplation of the self.  In order
      to be able to practice self-contemplation, the non-self
      contemplation should be curtailed.  It is difficult to turn the
      flow of our thoughts inwards to our Soul (Atma), while we remain
      engrossed in the outward objects of the world and believe them
      to be true.

      One should therefore have the clear conviction that only one's
      own pure Soul is truth and immortal all other objects in the
      world are destructible and momentary.  The latter are thus
      unreal when looked at from the salvation point of view.  The
      aspirant (Sadhaka), who knows, believes and adores this fact,
      verily realizes the absolute Truth in stages.  Thus the reward
      of the practice of truthfulness is self-knowledge and
      self-realization.

      Persons desirous of attaining to absolute Truth should consider,
      to their advantage, that perfect truth is attained to by
      developing a sense of relative vision.  This is because all
      objects in the universe are multifaceted in their basic nature.
      It is essential therefore, to develop multi-faceted vision of
      any object.

      To illustrate, describing an elephant as like a wall, a wooden
      pestle, a pillar, a rope, or winnowing basket is true, from the
      points of view of its back, trunk, foot, tail and ear
      respectively.  However, if we mistake the part as to be the
      whole, our knowledge regarding the elephant remains partial,
      imperfect and therefore defective.  This principle applies to
      all other forms of knowledge also.

      If we want to accomplish perfect and authentic knowledge about
      any object or topic we should think over it from several points
      of view.  One should apply at any particular time, a viewpoint
      by adopting which purity of the self gets enhanced while other
      points of view should be made subsidiary to it.  In the absence
      of the application of such well-planned multi-faceted knowledge,
      only unilateral and imperfect knowledge would be accomplished,
      which is naturally defective.

      It is therefore necessary that those Sadhakas who desire to
      follow in essence the path of eternal bliss and perfect
      knowledge, should adopt the principle of multiplicity view
      (Anekanta-vada) or understanding the objects in various facets
      and obtain comprehensive knowledge by combining all viewpoints.

      Learned Acharyas have propounded that the essence of an object
      is its true nature and further, it is only when we understand
      this essential nature that our knowledge of that object becomes
      true.  We all, therefore, should strive to realize the self
      through attainment of truth.

      \medskip\leftline{GLORY OF TRUTH:}

      1. There is no enlightenment in life like knowledge; no
         austerity like truth; no sorrow like attachment to worldly
         objects; and no happiness like renunciation.

      2. Truth is only truth; it is eternal and unified, However, it
         seems to be diversified only because of one's imagination and
         the lack of genuine knowledge and true faith.

      3. True religion always comprises truthfulness.  Untruth can
         never become a religion (Dharma).  Dharma gets concealed and
         covered up in all those instances, where untrue presumptions
         prevail.

      4. He, who really conceives Truth, and acts up to it by mind,
         speech and body, beholds the Divine.  Through Truth, once can
         attain clairvoyance or even omniscience and get liberation.

      5. Truth by itself is illumination.  Being self-luminous in
         nature, it cannot be hidden, like a shining lamp.  Truth is
         therefore beyond all concealment.

      6. He, whose way of life is well-established in truthfulness,
         for him truth is not a matter of prescription or prohibition
         but a way of life.

      7. Let the truth be woven in life, so that one may experience
         peace, and fearlessness.  Truthfulness also usually bestows
         upon the person, wide-spread respect, trust worthiness and
         veneration.  One can be successful in achieving self-control,
         austerity and other spiritual practices by truth.  People
         with due discrimination, never give up Truth even at the cost
         of their lives.


      \medskip\leftline{LIVING EXAMPLES OF TRUTHFULNESS:}

      \centerline{[1]}

      Pal Chowdhary was a social leader and businessman in Bengal who
      lived in the nineteenth century.  He was famed for his great
      honesty and several philanthropic works.  He was the follower of
      Lord Shri Krishna

      Once he bargained a sale of salt to a man who left a certain
      amount as a deposit with him.  The man did not return in time to
      buy the salt because of some difficulty and did not even come
      for his deposit.  Meanwhile, due to not enough supply of the
      salt, the price of salt shot up very high.

      After some time Pal Chowdhary sold the salt purchased by that
      man and credited the amount of the profit of that quantity of
      salt in the account of that person and handed over the amount to
      him when he eventually returned.

      Another was a transaction of rice with an Englishman.  The
      transaction was just oral and the quantity was also not fixed.
      The price of rice tripled after the transaction.  Pal Chowdhary
      called the man to take the delivery of rice from his storage.
      When a few bags of rice had been loaded, that Englishman said,
      ``Brother, this is enough for me.  My steamer will sink if I take
      excessive advantage of the truthfulness of a pious religious man
      like you.''

      These examples show that Pal Chowdhary had devoted his whole
      life to truthfulness and keeping his word.

      \centerline{[2]}

      In the nineteenth century, Calcutta University was a
      a famous university for advanced degree and students from all
      parts of the country, came to receive their education.

      One of the rules for admission to this university was that the
      student must have reached the minimum age of sixteen years at
      the time of admission.

      A new student who was only fourteen years old, wrote sixteen
      years his age in the admission form as all the other students
      were doing.  He did not know the rule.  During his first year,
      at the University he came to know about the rule and realized
      his mistake.

      He felt deeply sorry for his false statement, approached the
      principal of his college and made a confession.  He was told
      that now the mistake could not be corrected.  He approached the
      Registrar of the University and received the same reply.  What
      was to be done now?  How to get his mistake corrected?  As a
      punishment for giving false statement, he discontinued his
      University education for two years!  This student was Shree
      Ashvinikumar Dutt, who turned out later as a great
      educationalist in the state of Bengal.

      \centerline{[3]}

      It was the year 1814, when landlords were very powerful in
      Bengal.  In a small village of Hoogli district, there was a
      landlord named Ramanand Rai.  He was a liar, proud, unjust, and
      utterly selfish.  He had monopolized power in his own hands and
      would act only at his own will.

      Once he had a conflict with an ordinary man.  The landlord
      decided to assert his power and therefore raised a false
      allegation against him and he needed somebody as a witness.

      A person named Khudiram lived in this village.  He was a
      truthful and he loved justice.  The landlord thought this man
      would give evidence in his favor.  He approached him and said,
      ``I hope you will come to the court and give evidence in my
      favor.''

      Khudiram replied, ``I always state what is true.'' The landlord
      said, ``No, you have to state in the court, just what I say.''

      Khudiram did not agree.

      This enraged the landlord so much that he decided to take
      revenge on him.  He snatched away his vast land within six
      months and auctioned his house.  Ultimately, Khudiram was forced
      to leave his native village and had to settle down in a village
      called Kamarapuker.

      Khudiram stuck to truth and had to give up land, house, wealth,
      prestige, and native place.  He became pious, religious, devoted
      to God, and led a very simple life then.

      This Khudiram was the father of the famous saint Shree
      Ramakrishna Paramhans.


\medskip\hrule\vfill\eject

      %CHAPTER:  23

      \section{STRAIGHT-FORWARDNESS}
      \leftline{\large{\bf \hspace{.4in} (SARALATA)}}


      \medskip\leftline{BACKGROUND:}

      The virtue of being straightforward or frank is the virtue that
      we also sometimes call the name ``simplicity.''  It means
      consistency in the activities of mind, speech and the body.
      (i.e.  to say exactly what is in one's mind and to do exactly
      what one says.)

      A good deal of progress in the practice of this virtue can be
      achieved, if we try sincerely to act upon our words and thus
      shed off any such tendencies as complexity, crookedness,
      deception, trickery, and so on from our day to day activities.
      Straightforwardness is the basic virtue of the true self.
      However, a person subjects himself to ignorance and greed, and
      follows the path of deceitful conduct.  He tells himself, ``Who
      can read my mind?  I shall see to it that nobody knows my mind
      and shall achieve what I desire by deceptive talk and
      treacherous behavior.''

      Such a person, creates so complex and so wide a network of
      deceptive worldly affairs around him, that he cannot manage to
      come out of it.  He therefore has to undergo various miseries.

      \medskip\leftline{IMPORTANCE OF STRAIGHTFORWARDNESS}

      Straightforwardness is a virtue which must be developed by all
      aspirants (Sadhakas).  Even medium-grade spirituality (Sadhana)
      does not dawn without straightforwardness.  Therefore, great
      sages have recommended Sadhakas to achieve straightforwardness.
      He who is not straightforward does not even gain entry onto the
      path of salvation, how can he then be fit for taking up
      religious vows?  Under the circumstances, acquisition of the
      virtue of straightforwardness is indispensable for every
      aspirant because of its multifarious utility in his life.

      The method of development of this virtue of straightforwardness
      is more or less on the same lines as has been described in the
      chapters on Forgiveness and Contentment.

      This will make the acquisition of the virtue of
      straightforwardness easy, by conquering its opposite, which is
      deceit.  Deceit may be likened to a thorn in the foot.  Once it
      pierces the skin, the person concerned loses his peace of mind
      and remains restless.

      Nobody ever trusts a deceitful person; even his family view him
      constantly with suspicion.

      Whatever promises a person may give, a constant fear persists
      among people of the possibility of a breach of trust.  Such a
      person fails to win any regard either in society or in the path
      of righteousness.

      The life of a straightforward person does becomes free from
      worry, natural, fearless, pious, and therefore righteous.
      Immense peace can be experienced with the development of
      straightforwardness in this life and therefore, all Sadhakas
      should continuously develop it with great zeal.

      \medskip\leftline{GLORY OF STRAIGHTFORWARDNESS}

      1. Unfortunate indeed is a person who has not calmed down his
         passions, no detachment in the life, and who is neither
         straightforward nor tolerant of afflictions.

      2. The person endowed with virtues like broad-based vision,
         impartiality, straightforwardness and control over all
         senses, deserves most to realize the ultimate Truth.

      3. All other virtues fail completely in a deceitful person.  A
         person of straightforwardness therefore, excludes all
         deceitful acts from his life.

      4. God will forgive all other vices but not that of deceit,
         especially when it is practiced in the name of religion or
         God.

      5. So many great people practiced straightforwardness through
         the medium of the company of children.

         Shree Telang Swami had a cart in which he seated children
         while he drew it.  He tried to study and acquire the simple
         and innocent temperament of children.

         Gladstone, once the Prime Minister of Britain, played with
         children and shared innocent joy with them.

         Lord Jesus Christ and great poet Nanalal have eulogized the
         simple nature of children.

         The Bhaktisutra states that the best devotee is one like a
         child.

         Thus children have inspired many great men to acquire
         straightforwardness.


      \medskip\leftline{LIVING EXAMPLES OF STRAIGHTFORWARDNESS:}

      \centerline{[1]}

      In Bombay, Shrimad Rajachandra and Mahatma Gandhi were once
      discussing compassion.  They pondered over it and discussed
      whether or not any item made from leather should be used.  It
      was resolved that in professional and industrial purposes,
      leather may be used, but not so in personal uses.

      Gandhi inquired, ``What is there in the cap that you have put
      on?''

      Rajachandraji did not have even the slightest idea that his cap
      had leather strip in it; he never checked for it.

      Without argument, Shrimad Rajachandra removed the leather strip
      from his cap.

      This speaks volumes for his preparedness to learn in all,
      straightforwardness, even from small events of life.


      \centerline{[2]}

      Chironjabai was a great pious Jain lady who lived around the
      year 1900 near the city of Jhansi in northern India.  She lived
      a very religious life and was instrumental in the spiritual
      development of Shri Ganeshprasad Varniji, whom she had adopted
      as a religious son.

      Shri Varniji, a great saint, has written about one incident in
      his life regarding his mother Chiraunjibai.  He stated that,
      when his mother was about sixty years old, he had often took
      care of her when she was sick.  He then felt that if he had no
      mother, he would be able to progress on the path of the bliss of
      self-realization far more quickly.  Once he actually complained
      loudly, ``In this life, no one is related to others spiritually,
      all are selfish.  I have simply wasted these years of my life!''

      The mother replied, ``Dear boy!  Now I am old and of no use to
      you.  This is what you feel.  For the last thirty years, I have
      looked after you as a son, but all the while, your bliss only
      has been my purpose.  Now I am old, I can no more look after
      you.  Do what pleases you, but know one thing.  If you abandon
      me through anger or because you are tired, it will be only a
      pretense and your renunciation will be only a show. It will be
      without the spirit of quietude and detachment.''

      Shri Verniji was simply stunned by these words.  He gave up the
      idea to separate himself from his respected mother.  He had not
      conquered deceit in the heart and only made a show of being free
      from deceit.  This was pretense on his part.  He now resolved to
      take recourse to the path of straightforwardness - the path of
      bliss for himself.



\medskip\hrule\vfill\eject


      %CHAPTER 24

      \section{PRINCIPLES OF KARMA}
      \leftline{\large{\bf \hspace{.4in} (KARMA-NA NIYAMO)}}



      \medskip\leftline{BACKGROUND:}


      In the realm of spiritual science, the place of the rules of
      one's actions i.e.  Karmas is even higher than the place of the
      law of gravitation in physical science.  All theist philosophies
      accept the principle that person invariably reaps the fruits of
      his actions.  The doctrine of Karma is the backbone (the main
      supporting element) of the spiritual life.

      All Karmas of a person which are intentionally carried out
      require the attention of the mind.  The influx and bondage of
      Karma with the Soul is mainly related to the degree of mental
      involvement in activity.  The fruits of these Karmas is
      inevitable in due course of time.  This has been counselled in
      the scriptures and propounded by the mystic sages in various
      ways.

      One cannot be free from the bonds of Karmas even if countless
      centuries pass away.  Whatever good or bad action the person
      (Jiva or Soul) has performed, he must necessarily be rewarded or
      punished.

      Thus, even though we have been enlightened on the doctrine of
      Karma by various philosophers, its detailed and most subtle form
      has been scientifically laid down and analyzed by the Jain
      Tirthankaras (Jinas - the omniscient ones).  We shall explain it
      now just in very brief outline:

      LAW OF BONDAGE OF KARMA:

      The main reason of bondage of Karma with Jiva is the
      individual's thought-process.  The principle of bondage of Karma
      functions mainly in accordance with the thought - process
      associated with the Soul (Jiva).  Even though the chief
      regulating cause here is the internal feelings of the Soul, the
      associated activities of the body, speech and the mind also act
      as secondary causes of bondage.

      The whole universe is pervaded with subtle particles with
      potentiality to get transformed to Karmic molecules
      (Dravya-Karma).  When the Soul (Jiva) is actuated by passions,
      such as Greed, Anger, Lust, Compassion, Friendship and so on,
      these particles are transformed into various Karmas and get
      attached to the Soul.

      Let us take one example.  Suppose somebody is being proud.  Now
      depending upon the intention of pride, its intensity and the
      activities of the individual, the particles of Karma will get
      attached to his Soul.

      Just as food gets digested and transformed automatically into
      blood, flesh, bones, semen, marrow and so on, the particles of
      Karma take typical forms befitting the attitude of the Jiva and
      get firmly bound to it.

      Characteristics of Karma:

      At every moment new Karma particles attach to the Soul through
      the activities of Body, Mind, and Speech.  At the same time old
      Karma particles detach from the Soul after producing the
      results.  This process occurs simultaneously and continuously in
      every living being.

      Karma Particles possess the following four characteristics;

      1. Prakruti-Bandha (Types of Karma):  The original nature of the
         Soul is infinite Power, Bliss, Knowledge, Formless and so on.
         The Karmas that obstruct the original nature of the Soul,
         such as knowledge, power, vision, or other faculties is
         called Prakruti-Bandha. (Which nature of the Soul to obscure)

      2. Sthiti-Bandha (Period of Bondage):  After certain time, the
         Karma will reward or punish the Soul. The duration before
         they produce the result is called Sthiti-Bandha. (When to
         obscure the particular nature of the Soul).

      3. Anubhaga-Bandha (Degree of obstructive Capacity):  Again the
         Karmas have variable capacity to obstruct the virtues of Soul
         (Atma). (To what degree to obscure the nature of the Soul)

      4. Pradesha-Bandha (Period of Results):  The quantity of Karma
         particles get involved in bondage with the Soul (Atma).
         (How long they remain to obscure the nature of the Soul)

      Thus, bound by the various types of Karmas, the Soul suffers the
      miseries of numerous transmigrations of Birth, Life and Death.

      Ignorant worldly people continue their activities in accordance
      with the fruits of their previous Karmas and believe that they
      know the true self.  This course of action becomes instrumental
      in leading to further bondage of Karmas.  This way the cycle of
      mundane existence of birth-growth-decay and death continues
      infinitely.


      \medskip\leftline{THE TRANSMIGRATION CYCLE}

\begin{verbatim}

  |------>FRUITION  OF BOUND KARMAS <----|
  |                                      |
FURTHER                          IMPURE EMOTIONS
BONDAGE                                  ^
  ^                                      |
  |                                      |
SENSUAL                             NEW BONDAGE
ENJOYMENT                                ^
  ^                                      |
  |                                      |
  |-------<-------NEW BODY------->-------|

\end{verbatim}


      \medskip\leftline{DISTINCTIVE VARIETIES OF THE RISE}
      \leftline{OF KARMA:}

      The multiple variegated forms of human beings that we find
      around us in this Universe, are due to the fruition of the
      innumerable varieties of Karmas.  Life as a Human, as a divine
      being, as an animal, and condemnation to hell are also acquired
      through different Karmas.  Such variations can easily be
      conceived by observing the differences in the height, weight,
      facial features, complexion and constitution of different
      individuals, and differences also in intelligence, inclinations,
      health, life-span, family-circumstances, and other
      characteristics.  Let it be clearly understood that these
      innumerable variations are due to the fruition of varied Karmas
      that the Jiva has bound with itself previously (previous life).


      \medskip\leftline{REWARD OF THE KNOWLEDGE OF KARMA}
      \leftline{DOCTRINE:}

      When the Sadhaka, truly gets acquainted with the rules of the
      doctrine of Karma, he is not disturbed or illumined by immensely
      variable and unpredictable astonishing events which are
      continuously happening around him in the world.  This is because
      he has really acquired the scientific knowledge of the cause and
      effect principle of all these worldly events and processes.

      When he absorbs this divine doctrine through right knowledge and
      due enthusiasm, while working with virtuous people, he himself
      becomes firm in spiritual wisdom.  With further spiritual
      practice, the concepts of one's own true self is beheld and
      perceived more and more clearly, the belief of oneness and
      attachment to the non-self and the impure mental states
      resulting from the rise of previous Karmas is gradually
      dispelled and eventually shattered completely.

      Thus, through proper discrimination between the Soul, the Karmas
      and their fruition, one's impure states get gradually subdued
      and a clear comprehension and conviction of the eternal
      existence of one's true self, being of the nature of
      indivisible, pure knowledge and supersensuous bliss, is directly
      accomplished through Self-Realization.

      Thus, if the Sadhaka is assisted in his spiritual progress by
      destruction of illusion and attachment and attains to the state
      of supreme peace and Samadhi by acquiring a real knowledge of
      the rules of Karma, he should evidently make incessant efforts
      to do so.


      \medskip\leftline{EFFECT OF THE VARIEGATED}
      \leftline{STRANGE KARMAS:}

      1. How strange is the law of Karma!  The fact that even a noble
         Soul like the king Yudhishthira (from the story book of
         Mahabharat) had to give up his royal powers and live in the
         forest for twelve long years, and for one more year in a
         disguised form!!

      2. By which law was it destined that a great emperor like
         Nepolean, who conquered half the world in his youth had to
         die of cancer on an island where nobody was there to help
         him.

      3. Think about the sovereign king Mohammad Gazani whose one word
         could save or end many lives spent his last days as an insane
         house prisoner.

      4. Isn't it strange that great saints like Gnaneshwar,
         Shankaracharya and Vivekanand who were celibate all their
         life (Bala-brahmachari) and yet died young (in prime of their
         lives)?

      5. All around us, we can see so many strange and surprising
         events happening, such as some fools ruling governments and
         the learned having no power.  A bird in India name Cuckoo has
         very sweet voice being black and the deceptive fish-eating
         crane has fine white wings.  An illiterate has all the luxury
         and a scholar works for small salary.  These are but a few of
         such contradictions.


      \medskip\leftline{AN EXAMPLE EXPLAINING THE LAW OF KARMA:}

      A noble teacher and his pupil were travelling on a road,
      adjoining a village.  On one side they saw a strange sight.  A
      serpent being attacked by thousands of ants.  The pupil saw the
      very sad plight of the serpent and said, ``Poor fellow!  How
      unhappy he is!''

      Teacher, ``Dear boy!  What could be done?  Everyone must
      experience the fruits of one's actions.''

      Pupil, ``Sir!  What could be the possible sin of this serpent
      that it is in this very sad plight?''

      Teacher, ``If you remember, sometime ago we passed by a lake and
      you tried to stop a fisherman from fishing.''

      Pupil, ``Yes Sir!  The fisherman made fun of my advice.''

      Teacher, ``That fisherman has become this serpent in this life
      and the fish have acquired re-birth as ants.  They are now
      united tormenting the serpent.''

      If we feel angry on experiencing the fruits of our sinful acts,
      do we not actually give rise to other bad deeds?  If the Sadhaka
      constantly considers this, he can save himself from ill-deeds;
      he would perform actions only dispassionately with the aim of
      acquiring the full purity of the Soul (Atma).



\medskip\hrule\vfill\eject


      %CHAPTER:  25

      \section{MEDITATION (DHYANA)}


      \medskip\leftline{BACKGROUND:}

      The ordinary meaning of the word ``Meditation'' (Dhyana), is
      concentration of the mind.  All people constantly ponder over
      some subject, individual or substance.  The mind of every
      individual continues to shift in thoughts from one to the other
      and then to another object.  Hence, the state of the human mind,
      pondering over worldly objects and things is known as
      ill-meditation (bad concentration).  All such meditations that
      hinder the spiritual progress (Sadhana) of the self are to be
      given up.  Let us enumerate here, the main types of bad
      concentration and then proceed to understand meditation that
      leads to right religion (Dharma).

      \medskip\leftline{TYPES OF BAD-CONCENTRATION OR}
      \leftline{ILL-MEDITATION:}

      1. Contemplation caused by loss of desired object or an
         individual.

      2. Contemplation caused by association with an undesired object
         or individual.

      3. Contemplation on the suffering caused by diseases and other
         infirmities of the body.

      4. Getting engrossed in the acquisition of happiness and
         pleasure in this or the higher world through religious deeds.

      5. Experiencing happiness through feelings of violence.

      6. Experiencing happiness through theft or lies.

      7. Concentrating on the preservation of material goods for the
         enjoyment of worldly objects.

       \medskip\leftline{MEDITATION IN SPIRITUAL LIFE:}

      The belief and feeling of ``mineness'' in the objects of the world
      arises from ignorance.  Even the feelings of passion, anger,
      greed, delusion, pride and jealousy can be considered as
      offspring of ignorance.  The types of meditation, which subdue
      these feelings and also lead to purity and steadiness of mind,
      are all useful and therefore beneficial to the aspirant
      (Sadhaka).



       \medskip\leftline{PREREQUISITES FOR MEDITATION:}

      1. Clear and comprehensive knowledge of the meditator,
         meditation and the ultimate goal:

         The Sadhaka, who meditates, is the meditator.  He therefore
         requires multifaceted knowledge of his own self.  He can
         acquire this varied and all-embracing knowledge through
         association with noble sages and proper study of authentic
         scriptures.

         The process by which meditator wishes to achieve his goal of
         meditation and then remains engrossed in it is called
         ``experiment of meditation.''  So the goal of Sadhaka is to
         achieve meditation as best as he can.

         He concentrates for this goal in a variety of ways in
         accordance with his state of Sadhana, say in the form of a
         noble teacher (Guru-Dhyana), the supreme Atma
         (Prabhu-Dhyana), the flame of Soul (Atma-jyoti-Dhyana), or
         some other pure object.  He must acquire thorough knowledge
         of his goal (Dhyeya) on which he concentrates his mind.  In
         the absence of thorough knowledge of this, his concentration
         will fail, his mind will start wavering.

      2. DAILY ROUTINE:

         Being awfully busy in worldly pursuits during the day and
         then steadying the mind (meditation) all of a sudden, is
         almost impossible.  Whatever may be the pursuits of the day,
         such as financial, social, pleasure-seeking, job, and so on
         should all be such that they do not grossly blot the purity
         of the mind.

         Just as a very dirty body can be cleaned only with a
         prolonged process of bathing, same with the mind, if it is
         grossly blotted and blemished with impurity, it also can be
         purified and concentrated only with great efforts.  The less
         the dirt on the mind, the easier it will be to purify and
         steady it.

      \medskip\leftline{QUALIFICATIONS OF THE MEDITATOR}

      One who can discriminate properly between Soul and Matter
      (Atma and Anatma), is a real discriminator. An ascetic is a
      person who has cultivated a sense of detachment, with reference
      to the body, the world and sensual pleasures.  He, whose
      internal desire is only for emancipation is a real aspirant.

      In spite of all difficulties, with patience and forbearance, he
      continues to be engrossed in meditation.  Once he achieves it,
      he becomes more friendly, merciful, and generous.  All these
      qualifications enhance the capacity for true meditation.
      Supreme meditation is possible for those people who adopt the
      great vows such as non-violence and accomplish good control of
      the senses and mind.


      \medskip\leftline{SADHANA OF MEDITATION}

      It would always be beneficial to resort to meditation in a
      sacred peaceful place, away from bustle.  Regularity in food and
      observance of celibacy will assist the steadiness of mind and
      body.  Such an aspirant (Sadhaka) will acquire greater
      concentration in his meditation and will not be lazy.

      Thus, a Sadhaka is expected to control food and sleep.  Once
      that the Sadhaka comes to know the pure form of the Soul (Atma),
      from an enlightened preceptor, he can, with full success,
      practice different types of meditation.  The details of these
      different types of meditation can be fully reviewed in the great
      scriptures of ancient sages.  Here we give only a very brief and
      practical survey of the subject.

      The mental picture of the enlightened preceptor should be
      installed in the middle of the eye-brows, or in the heart.  The
      thought process should then be repeatedly fixed on that pure,
      detached, and equanimous image (Mudra).  One should next install
      the image of God the supreme in his quiet, blissful, and
      self-poised form in the heart and merge all inclinations of the
      mind in him.

      Sadhakas in their advanced stage can practice meditation on
      Atma-jyoti (Soul is just like a flame of a candle).  If they
      envisage that the illumination from that divine light is
      disseminating and filling their entire being, they may
      experience a special sublime happiness.

      One can also practice any of the following types of meditation
      following the instructions of an enlightened preceptor and in
      accordance with one's own capacity and circumstances.

      1. Meditation on the letters of the different Mantras.

      2. Meditation principally related to various Yogic sounds
         (Nada).

      3. Meditation principally related to the breathing process
         (Swas-Anupreksha).

      Actually, the type of meditation is not all that important.
      What is more important is the acquisition of the purity and
      concentration of mind in moments of meditation.  The practice of
      meditation is long-drawn process indeed.


      \medskip\leftline{THE FRUITS OF MEDITATION (DHYANA)}

      Meditation is the best form of religious austerity.  The true
      meditator feels true happiness and peace of mind.  He conquers
      ill feelings and becomes free from mundane or mere rituals
      (Karmakandhan), and achieves the state of Samadhi.  Every
      Sadhaka should try to meditate regularly at least for a
      short period.  What keeps to achieve this is company with
      enlightened preceptor, reading good scriptures, and good
      conduct.


      \medskip\leftline{GLORY OF MEDITATION}

      1. All emotions can be ousted by the feeling of taking recourse
         in Soul.  Meditation on Soul, may therefore, be regarded as a
         panacea for all spiritual shortcomings.

      2. Activity is meant for purity of the mind and not for
         realization of the self.  Realization of the self is possible
         only by pondering over the Soul, and not through countless
         activities.  The Sadhaka, who desires to realize the self,
         should therefore, take recourse with compassionate
         enlightened preceptor who has realized the self and should
         under his guidance, ponder over and meditate on the Soul
         (Atma).

      3. The supreme liberation that eliminates birth, age, decay, and
         death cannot be attained by the Sadhaka, till he experiences
         the Supreme Reality, through well-guided contemplation of
         fundamentals (Tattvas).

      4. There is no longer happiness or austerity than meditation on
         the self.  There is no better path of liberation than it.

      5. When the Sadhaka experiences the Supreme Reality through
         meditation, all knots of illusion around the heart are
         destroyed completely, all doubts are set at rest, and all
         feelings of pleasure and pains (Karmas) cease.

      6. Only the destruction of Karmas leads to liberation, only
         right knowledge makes liberation possible, and only right
         meditation leads to right knowledge.  Meditation is therefore
         immensely beneficial to Atma.

      7. Gentleness of the mind and senses, healthiness, a
         compassionate outlook of life, fragrance of the body,
         minimization of excretions, a lustrous appearance, purity and
         delight of the mind and sublime gentle speech - these are the
         usual traits of a person, who reposes in advanced meditation.

      8. Having assimilated the preaching of the true preceptor, one
         who attains real meditation through tranquility of mind
         can verily acquire the whole series of praiseworthy things
         such as knowledge, wealth, health, longevity, contentment,
         supreme worship and emancipation.



\medskip\hrule\vfill\eject



      %CHAPTER - 26

      \section{PRINCIPLE OF RELATIVITY (SAPEKSHATANO SIDHDHANT or SYADVADA)}


      It is obvious that many different characteristics or virtues are
      visible in nearly every object in the world.  Therefore, we
      are inclined to have true knowledge of the objects, we will have
      to cultivate the vision that precisely embraces all these
      traits.  If we know an object, just by one or two of its traits,
      knowledge of other traits will not possibly dawn on our mind.
      The knowledge that is not all sided is imperfect and therefore,
      not totally authentic.  It is therefore proper that we accept
      the principle of relativity and desire authentic knowledge of
      an object thereby.


      \medskip\leftline{APPLICATION IN DAILY LIFE}

      In our daily life we have well accepted and adopted the
      principle of Relativity.  To illustrate, though everyone is an
      individual, he is somebody's son, father, husband, uncle,
      employer or employee.  He is, as compared to others, fair
      skinned or dark skinned, tall or short, intelligent or foolish.
      We deal with others precisely in accordance with our worldly
      relation with them.  Our dealing is not the same with all.

      In the old ages, when a person writes a will, he generally gives
      the maximum share of his property to his spouse and children.
      Then the rest goes to the other relatives, like brothers,
      sisters, and parents and a fixed amount is set aside for
      religious and charitable purposes.  Thus, our worldly dealing
      with one and all proceed in compliance with our relation with
      them.  It is therefore certain that in our dealings in life, we
      follow the principle of relativity.

      In the realm of ultimate reality, as in our worldly dealings,
      the principle of relativity explains to us in a unique manner
      the science of truth, having set aside all obstinacy and
      contradictions.  This vision of relativity is highly beneficial
      and therefore useful to us, for grasping the precise nature of
      the Soul (Atma) and for progress on the path of liberation.

      The spiritual activity (Sadhana) for liberation is not dependent
      upon whether the Soul (Atma) is pure or impure, eternal or
      non-eternal.  If the Atma is absolutely pure, the great efforts
      for its purification by a Sadhana is not justified.  Again, if
      Atma is absolutely impure by nature, no effort can make it pure.
      This is because it is not possible for an object to change its
      inherent nature.  Again, this very principle of relativity is
      very useful in Sadhana, on the path of liberation.

      Some philosophers state that perfect liberation is possible
      only through knowledge, but if we accept this view, then good
      conduct, self-control, austerity, renunciation, and detachment
      will prove to be meaningless with reference to it.  Again, if we
      believe that liberation is possible only through good conduct.
      How will its adoption be possible without knowing the precise
      nature of self control, austerity, and renunciation?  No real
      ascetic discipline or self control is attainable, without true
      knowledge about the subjects concerned.

      Therefore the attainment of liberation is not possible through
      the path of good conduct alone.  We know things by enlightenment
      but, if real faith and conviction do not evolve in the heart,
      the mind remains full of doubts and is hesitant, with the result
      that taking recourse to the path of liberation is not possible.
      Genuine faith is therefore required for the attainment of
      liberation.

      In this manner, the principle of relativity is very beneficial
      to the Souls (Jivas) desiring liberation through progress on the
      path of Sadhana.  People who have mastered the principles
      governing the path of liberation, explain that success is
      possible through genuine faith (Samyak Darshan), true knowledge
      (Samyak Jnan) and righteous conduct (Samyak Charitra).

      Again, one question arises:  ``If the direct path of liberation
      is of the nature of absolute experience (Nirvikalpa - Samadhi)
      of Soul (Atman), how will the attainment of liberation be
      possible?''  The reply will be this:  The impressions of
      Existence (Sat) gets a firm hold on the Atma and enhance its
      prowess.  Give heat to an iron-rod, and it can take any shape.
      Dirty clothes, soaked in soap, beaten or rubbed get cleaned.
      Only then can a dye, color or indigo, be applied to them
      uniformly.  In a similar manner, just as the prowess of Atman,
      is enhanced by the practice of the Sadhana of dualistic
      (Sa-vikalpa) knowledge, vision and conduct, the experience of
      absolute Samadhi (Nir-vikalpa) is quickened and its experience
      grows deeper.

      The Sadhaka gets liberated when the stigma of all actions is
      washed out by the prowess of deep Nirvikalpa Samadhi at its
      appropriate stage.  Thus, the prowess of the practice of
      Savikalpa Sadhana leads to the attainment and success of
      Nirvikalpa Samadhi and this gives rise to a state of freedom
      from all bondages (Karmas) in the end.  This Sadhana is known as
      ``Bhedabheda-ratna-traya'' (i.e.  the three jewels of distinction
      and non-distinction in philosophy), and the concerned philosophy
      is known as ``Sapekhsha Darshana'' or ''Anekanta Darshana'' in
      Jainism.

      In this manner, this principle of relativity is extremely
      beneficial and useful. Both in worldly dealings as also in the
      Sadhana of the Absolute.  The Sadhaka can grasp it thoroughly
      only through the preaching of an enlightened preceptor.  He
      attains to the experience of bliss in this life as also in the
      life hereafter, and in the end, attains the state of absolute
      emancipation or liberation.


      \medskip\leftline{Glory of the Principle of Relativity:}

      1. It is just the precise discrimination that is propounded and
         eulogized in all schools of philosophy; it is also known as
         Syadvada, its masterly elucidation which easily explains the
         truth, is the principle of relativity.

      2. The vision of relativity is actually one that sets at rest
         the logical contradiction that is apparently seen between the
         absolute and the relative.  This unique vision of ``having
         many facets'' (Anekanta) brings all controversy to an end,
         so judicious persons resort to it.

      3. The vision of relativity is the real vision; vision of the
         absolute alone is not valid.  Only this vision of relativity
         leads to the success of all worldly dealings.

      4. Our salutations to the noble sages, who have provided the
         doctrine of Syadvada indicating that no doctrine is
         nullified.  Let one who desires to resort to the path of the
         wise, become detached in the matter of various viewpoints,
         let him not be insistent that any doctrine alone is absolute
         truth.

         Let him not offend any living being by such insistence, let
         him not even desire to do so.


      \medskip\leftline{LIVING EXAMPLES OF THE PRINCIPLE OF}
      \leftline{RELATIVITY}

      \centerline{[1]}

      An aspirant (Sadhaka) once sought guidance from a sage
      (Acharya). The following was the conversation between them:

      Sadhak:      ``Well Sir!  Which is the best spiritual
                    activity (Sadhana) for me?''

      Acharya:      ``Some religious books be studied regularly.''

      Sadhak:       ``Should I also recite the Mantra of my God?''

      Acharya:      ``Do that also, but your mind should concentrate on
                     the virtues of God not on the God.''

      Sadhak:       ``On whom should I meditate?''

      Acharya:      ``Meditate on any person of a good character who
                     has knowledge of Soul (Atma).''

      Sadhak:       ``Are not religious activities and practices
                    important? It seems that you put most emphasis
                    on the intention or aim of the religious
                    activity (Sadhana).''

      Acharya:       ``Both religious activities and the intention or
                     aim behind the activities are correlated.  The
                     purpose of spiritual Sadhana lies in not
                     forgetting the aim, through constant awareness of
                     Soul (Atma).  If the aim will remain intact,
                     practices will also progress properly.''




     \centerline{[2]}

      In 1930 a Jain monk, Acharya Shantisagar, was spending the four
      months of the rainy season at Lalitpur in Madhya Pradesh.  The
      Acharya did not have a good high school education.  However, his
      intellect was shining through constant pondering and study of
      what was heard from his preceptor (Guru), and deep concentration
      and repeated meditation on what was heard.

      A renowned scholar (pundit), Shree Devakinandan had come to
      Lalitpur at that time.  He inquired of the Acharya, ``Sir!  One
      question has been disturbing me for a long time.  May I ask it
      with your kind permission.''

      After getting permission, he asked, ``Religious scriptures have
      indicated that there are 8.4 million faults of human beings.
      How can a monk remember 8.4 million faults?  Without
      memorizing, how will their full observance be possible?''

      The Acharya replied, ``Your inquiry is serious and important.
      Just as monks are asked to become dispassionate and detached
      towards all external objects, they are also asked constantly, to
      meditate on their Soul (Atma).  Thus when the Atma of the monk
      merges in meditation, the true monk automatically observes all
      8.4 million faults.  It is not necessary to keep a separate
      account of these.''

      From the religious book Niyamasara (Gatha 93), it says,
      ``A monk (Sadhu) gives up all faults as he merges him self in
      meditation.''

      When the pundit heard this reply he felt happy, he was fully
      convinced.

      This is the fruit of the unique method of knowledge which is
      relative.



      \centerline{[3]}

      Mahatma Kabir was a renowned saint, devotee, and socio-religious
      reformer of the medieval age in India.  He was one of the
      pioneers of the ``Devotional Movement'' of the middle ages.  His
      personality was multi-faceted.  He influenced both the ordinary
      people and learned people and had millions of devotees, dozens
      of institutes and huge spiritual literatures at his credit which
      are all popular to this day.

      Once a person committed a great sin and regretted it later.
      Friends advised him to see Saint Kabir and explain to him what
      happened.  Saint Kabir may ask him to undertake a penance for
      his sin.

      When the man came to Kabir's house, he was not there.  The man
      narrated his sin before Kabir's wife.

      She asked the man to recite the name of God three times in all
      concentration and devotion.  This was a simple punishment
      but with this, the man cultivated devotion towards God.

      Saint Kabir came to know of this and asked his wife, ``Why did
      you ask him to utter God's name three times and not once?''

      His wife replied, ``I asked him to utter God's name three times, so
      that he can remember God in three ways:  via mind, word, and
      body.''

      Hearing this, Saint Kabir was delighted and he complimented his
      wife.



\medskip\hrule\vfill\eject


      %CHAPTER 27

      \section{TRUE SUCCESS IN LIFE}
      \leftline{\large{\bf \hspace{.4in} (JIVANANI SACHI SAFALATA)}}

      In this world, there are persons of varied temperaments carrying
      on different types of activities.  Human beings continue their
      life activities motivated by four fold inspirations, namely
      religion (Dharma), to earn for living (Artha), to have a family
      (Kama), and liberation (Mokhsha).  Keeping with various
      factors like his capacity, circumstances, and degree of acquired
      discipline, available guidance, intuition, intellectual status
      and so on.

      \medskip\leftline{ORDINARY AND MIDDLING SUCCESS}

      The ordinary person of the world leads his life, subjecting
      himself to birth, growth, continuation of the family, old age,
      and death.  This is the same way an animal lives and ends its
      life.  By following these stereotyped processes in life, one
      misses the golden opportunity to attain the eternal bliss and
      freedom, which is attainable only through human birth.

      Some noble persons improve upon this norm in that they do
      not think only of themselves, but they also care about how they
      can be useful and helpful in advancing the happiness and
      prosperity of other people.  Being inspired by such a sublime
      motive, they make sincere efforts for progressive development
      with a view to really and successfully accomplishing the goal of
      human life.

      Thus they lead a simple, contented, meritorious, well-regulated
      and just life.  They actively participate in noble tasks,
      charitable plans, and other similar humanitarian projects for
      the welfare of the other human beings and animals.

      Today, such noble persons are rarely seen.  This is indeed
      unfortunate.  If such persons intend to make their lives really
      successful, they should cultivate a sense of subtle
      discrimination.  For the cultivation of this sense of
      discrimination, the chief means is a well-planned association
      and affiliation with the noble, the wise and the spiritually
      enlightened ones.



      \medskip\leftline{THE HIGHEST SUCCESS:}

      A person who desires the bliss of self-realization is a really
      great person.  He desires nothing else.  If he does desire
      anything it is true happiness for all the other living beings of
      the universe.  Such bliss of the self can be acquired only
      through self-knowledge.

      The basic means of acquiring this self-knowledge is to be noble
      and virtuous and to listen attentively to the preachings of the
      enlightened saints.  One should then make constant efforts to
      mold all the processes of his routine life in such a way that a
      personality dawns in himself which is divine, impressive,
      pleasant, and self-sufficient.  To accomplish success in this
      task is the greatest heroic deed indeed in this world. This is
      because one who accomplishes this heroic task attains the
      Supreme Status.  He becomes a liberated soul, experiences
      infinite and Supreme bliss, and destroys all the bonds of birth
      and death.

      \medskip\leftline{PRACTICE IN LIFE FOR THE HIGHEST SUCCESS}

      Even though it is difficult to practice the path of such supreme
      success in our life when viewed from another angle, it is
      simple, straightforward and self-dependent in attainment.  Great
      people have propounded that all individuals have the potential
      capacity to practice it and to accomplish it.

      The means to accomplish the goal are knowledge, character and
      devotion.  For developing pure character one should make an
      effort to practice the different noble virtues described
      earlier.  One should also remain vigilant and be alert to see
      that one's righteous life does not get destroyed.

      Development of right knowledge is essential for the acquisition
      of self-knowledge.  Any activity that leads to pride, idleness,
      ill-health and attachment need to be set aside by Sadhaka with a
      strong willpower to acquire self-knowledge.

      In the first stage of such advancement of knowledge, one should
      resort to frequent association with noble people.  Next, one
      should take the vow of individual self-study for a fixed-time,
      say from half an hour to three hours daily with a view to
      spiritual uplift.  Let one read and ponder over, write and/or
      memorize the poetical or prose writings of the great Acharyas,
      depicting the moral laws, the lives of great people, and the
      basic tenets of true religion.

      This will lead to peace, enhanced power of understanding, moral
      excellence, and a state of doubtlessness, leading to an
      all-round progress by leaps and bounds in the spiritual life of
      an aspirant.  Along with this, one should also take the vow to
      worship God daily at a fixed time.  When appropriately practiced
      this will lead to intense love for the supreme virtues of God
      and of the noble preceptor.  This will lead to the dawning of
      good virtues of noble people, which is of fundamental importance
      in spiritual life.

      The Sadhaka has got to become adventurous in his spiritual
      activity (Sadhana) at this stage.  Let his food and clothing be
      very simple.  Let him develop a spirit of equanimity towards
      his relatives and friends even if they make fun of him.  Let him
      keep his vow intact under all ordeals.  Let him enthusiastically
      undertake noble acts of pilgrimage and charity; let him
      develop a taste for association with the wise and the noble.
      And let him practice the spirit of tolerance.

      He should spend his wealth in good causes keep his mind
      engrossed in study, thinking, and pondering.  He should discard
      all interest in movies and dramas, political controversies, food
      and drinking, and so on.  This will slowly and steadily lead to
      self-awakening and the rise of a great spiritual personality.
      Such a Sadhaka fears none, refuses to be unduly influenced by
      anybody; he remains unshaken in the midst of all worldly
      attractions and becomes neither upset nor restless during times
      of physical ailments.

      He is the uncrowned emperor of the world and he is constantly
      engrossed in knowledge and delight.  His kingdom of the self is
      entirely his whether or not he is known to the world.  Let us
      bow ourselves with highest reverences at the lotus feet of such
      a highly enlightened Sadhaka.


      \medskip\leftline{LIVING EXAMPLES OF REAL SUCCESS IN LIFE}

      \centerline{[1]} 

      One great man, Shri Raichandbhai, was born in Vavania in Morbi
      State of Saurashtra, about one hundred years ago.  Right from
      childhood, he endowed with knowledge of previous births, a
      poetic faculty, and vast memory.  Yet he accepted self-knowledge
      as the most important aim in life and acted upon to it.  Later
      on he was popularly known as Shrimad Rajchandra.

      He was a jeweller in Bombay.  He was a follower of truth and
      morals in business and passed most of his time in the study of
      religious scriptures, meditation on the self, and occasionally
      visited judicious personalities.

      Gandhiji admired him and stated that, his appearance was calm
      and there was detachment in all his activities.  He never had
      attraction and attachment towards worldly prosperity.  External
      showiness cannot make one ascetic.  Detachment is the grace of
      the soul.  The state of detachment was most natural to this
      philosopher.

      One, who desires to free oneself from self-torture; one who is
      keen on knowing one's duty, will get lots of hints from
      Raichandbhai's writings.  I have adopted lot of things from his
      life.  Indeed my major source of spiritual knowledge has been
      his life.  Let us learn at least four things from his life:

      1. Engrossment in eternal objects like Soul.

      2. Simplicity in life and the same attitude to all in the world.

      3. A life full of truth.

      4. Nonviolence.

      Shri Rajachandra adopted four principles (Purusharthas) of life;
      Dharma, Artha, Kama, and Moksha appropriately.  He accepted
      attainment of self-knowledge as the fundamental goal of life. He
      showed forth many virtues in life and he composed great
      spiritual literature.  He has thus set a fine example for us.
      Let him inspire us, let us follow his path of Sadhana.


     \centerline{[2]}


      George Washington who was first president of U.S.A., dedicated
      his life to his nation, first as a commander chief of army and
      then as a president.  When he retired at his own wish, he lived
      a simple and peaceful life and worshipped God.  Though as a part
      of his duty of a chief commander, he actively participated in
      different wars, he had no ill feeling in his heart for any human
      being.  He was generous, humble, honest, a great lover of his
      nation and strong believer of God.  He set an ideal example of
      Satyam-Shivam-Sundaram (trio of truth-tranquility-beauty) for
      his fellow countrymen.


      \centerline{[3]}

      Mahatma Gandhiji was asked once during a meeting ``What is
      the secret of your success and spirit in life?''

      He answered, ``I lived my life so far on two fundamental
      principles namely truth and nonviolence.  These helped me to
      achieve the following:  pure heart and mind, calm nature,
      regular worshipping of God, asceticism, no drinking or smoking
      habits, pure vegetarianism, and love for all fellow human
      beings.''

      If we try to follow this kind of life, it will make life
      peaceful and successful.



\medskip\hrule\vfill\eject

      %CHAPTER 28

      \section{CYCLE OF WORLDLY EXISTENCE}
      \leftline{\large{\bf \hspace{.4in} (SAMSARA-PARIBHRAMANA)}}


      A life subject to ignorance and lack of self-control becomes
      involved in the varied bonds of Karma.  A person thus bounded by
      Karmas has to take birth in four different states and eight
      million four hundred thousands of different existences.

      Involving in the cycle of worldly lives implies undergoing
      obligatory worldly existences in which one has to suffer birth,
      old age, and death as also mental and physical illnesses.  The
      four-fold states are those of human, divine, animal, and hellish
      life.  The eight million four hundred thousands of existences
      are described as under by the religion scriptures:

\begin{verbatim}
Nitya-nigoda                   0.7  Million
Itar-nigoda                    0.7
Pruthvikaya (Earth)            0.7
Jalakaya (Water)               0.7
Agnikaya (Fire)                0.7
Vayukaya (Air)                 0.7
Vanaspatikaya (Vegitables)     1.0
Two senses (Insects)           0.2
Three senses (Insects)         0.2
Four senses (Insects)          0.2
Five senses (animal) - life    0.4
Heavenly                       0.4
Hellish                        0.4
Human                          1.4
------------------------------------------
Total                          8.4   Million

\end{verbatim}

      \medskip\leftline{PAINS AND SUFFERINGS OF THE ANIMAL AND}
      \leftline{HUMAN STATES:}

      Even today, the tortures of the animal and human states are
      visible to the observer.  The domestic animals are dominated by
      bondage it constitutes pure dependence.  The animal gets food
      and drink only if and when the master gives it.  The quantity
      and quality of food also depend upon him.  The animal gets
      nothing at its own will.  The sorrow of dependence persists.
      Horses, donkeys, oxen, camels and other domestic animals have to
      become beasts of burden.  They have to work heavily till they
      get exhausted.  Their noses and mouths are pierced.  They also
      have to suffer the blows of sticks and whips.

      Other free animals and birds too have their sorrows and
      sufferings.  Deer, rabbits, antelopes, jackals and similar
      animals have the constant fear of lions, tigers, leopards and
      other enemies.  Small birds and fish constantly fear their
      hunting by bigger birds, fish, and hunters.  The whole world of
      animals and birds is ever exposed to cold, heat, disease and
      other hardships.  Though veterinary care has evolved in recent
      years proper diagnosis and management become practical
      occasionally for various reasons.


      \medskip\leftline{TORTURES OF HUMAN LIFE:}

      The fetus has to be hung in an upside down posture in the womb
      of the mother for nine months.  It has to live in the midst of
      blood, urine, and excrete.  Evidently, this seems painful.  In
      infancy, the human being is totally dependent upon others.  The
      infant cannot speak it can express its hunger and thirst only
      through cries.  It has to suffer the pain and illness due to
      lack of speech.  It is entirely dependent upon others for
      eating, drinking, bathing, and dressing.

      In youth, senses grow strong and there is some self-dependence.
      However, diseases can attack at any time.  One has to work hard
      for the family; one has to worry constantly about wealth, fame
      and achievement.  Desires are many, but their fulfilment is
      limited.  This leads to constant dissatisfaction and rejection.

      Old age comes and the eyes,and limbs grow weak.  All senses
      become weak and the body stoops.  The skin gets wrinkled and in
      extreme old age, there is total dependence and loss of memory.
      Again diseases like tuberculosis, asthma, leprosy, high blood
      pressure, cancer, diabetes, peptic-ulcer and many others take
      their toll.

      Some rare persons appear happy externally due to fruition of
      their previous good deeds.  However their number is very small,
      and the real cause of happiness is merit earned by righteous
      deeds in previous births.

      \medskip\leftline{PAINS AND SUFFERINGS OF HELL AND DIVINE}
      \leftline{STATES:}

      The pains and sufferings of these two states are not visible to
      the human eyes.  Let us however describe these with the help of
      the knowledge of religious scriptures.

      In the hellish state there are constant acute sufferings.  The
      Souls are constantly busy fighting among themselves, due to the
      memory of previous life, the instigation of lower gods, and
      harsh tempers.  They again unceasingly suffer from hunger and
      thirst, heat and cold, diseases and other afflictions.  There is
      nobody to help them, pacify them or console them.  The Jivas of
      hell have to suffer through sheer helplessness and again these
      sufferings last for many many years due to the prolonged life.

      In the divine state, even though there are means of significant
      comforts, covetousness, jealousy, passion, and the like are
      common and so there is intense mutual hatred, jealousy and
      suffering.  The higher gods are blessed with self-knowledge.
      Their suffering is therefore relatively lessened.  There is less
      anger and contentment is high.  The passions are well subdued.
      However, dependence and sorrows do exist because of the absence
      of the natural happiness of the Soul (Atma).

      Once we thoroughly know the pains and sufferings of these
      four states, we get a proper perspective of the worldly
      existence, mundane transmigration really frightens us and a
      feeling of detachment is born.  One feels an urgent need to
      get free from such feelings at the earliest possible time
      and thus is stimulated for desire for liberation.

      \medskip\leftline{MUNDANE TRANSMIGRATION:  A GREAT DISTRESS}

      1. Birth, old age, decay, and death are the same again and
         again; all these are of the nature of pain.  The ocean of
         life is full of pains and sufferings and is unfathomable.
         Therefore wise people awake from the sleep of delusion.

      2. The religion of the detached ones is the supreme reality.
         Let it be steady in my mind and let it make my heart
         lustrous.  Let me be free from the cycle of birth and death O
         Jiva!  Ponder a little more, give up idleness, awake and see
         that your invaluable birth as a human being is not wasted.

      3. Due to failure to acquire asceticism, humility, and the
         preachings of the enlightened ones, this soul has wandered
         hither and tither for long.  What is past is past, let me now
         awaken myself; make a sincere effort and be victorious.

      4. O Jiva, you suffered in all the four states.  Seek refuge in
         utter peace and tranquility by pondering on God the Supreme
         and self knowledge.

      \medskip\leftline{LIVING EXAMPLES OF REVOLVING IN WORLDLY}
      \leftline{LIFE:}

      An incident of the life of Shree Roopago-Swami, the renowned
      pupil of Shree Chaitanya Mahaprabhu of the fifteenth century.

      He was employed by King Sultan Alauddin Shah of the Gauda
      State in Bengal as a chief advisor (Vazir).  The Sultan was very
      happy with his service.

      Once during a heavy rainy day, Roopago-Swami was going to
      Sultan's office and he heard a conversation.  A beggar was asked
      by his wife to go out for begging.  The beggar replied, ``On such
      a rainy day and adverse time, only a slave or servant will
      have to go out.  Even dogs and jackals are not going out.  Why
      should I go then?''

      These words reached the ears of Roopago-Swami.  He pondered over
      this a little, detachment dawned on him.  He told himself, ``I am
      trapped in ordinary prosperity and futile honors.  I lived a
      dependent life.  I am born as a human being, and yet my life is
      in no way better than that of an animal.  What a fool I am!  I
      have not even thought about real eternal life until now!  What
      will be my state if death entraps me just in this state!.  I
      shall now pass the rest of my life in devotion to God and
      meditation on the Self!''

      That very day, he submitted his resignation and engrossed
      himself in devotion of God the Supreme!  He thus attained to the
      status of a great poet, philosopher, a scholar, and a devotee.


\medskip\hrule\vfill\eject

      %CHAPTER 29

      \section{MODERATION IN FOOD}
      \leftline{\large{\bf \hspace{.4in} (MITAHARA)}}


      Taking food in proportion to one's hunger or even a little less
      is regarded as moderation in food.  Let us, from a practical
      point of view, accept that moderate food is the one which after
      consumption does not interfere with physical and mental work.

      Philosophers and saints have unanimously accepted the intimate
      relation between moderation in food and spiritual life.  Modern
      anatomy has also shown the intimate relation between the nervous
      system and the stomach.

      Persons who have to take challenging and important decisions;
      who cannot take rest at noon; who have the responsibility to
      look after the efficient functioning of a whole department like
      directors and managers of large companies and banks, eminent
      doctors and surgeons, and others, take only moderate food at
      noon.  This is because experience has taught them that if they
      take a full lunch, their efficiency in work suffers.  It is thus
      proved that the general alertness of the body, the state of the
      stomach and the process of thinking, pondering and giving
      important verdicts are closely inter- related.

      Simply, healthy food with less use of oil and spices, which can
      be easily digested, is ideal for the Sadhaka.  Digestion of
      sweets and items with excessive oil or fat is difficult and
      takes a longer time.  These foods remain in the stomach for a
      prolonged period and make it heavy for hours.  Thus, generally
      speaking the activity of self-study and meditation cannot be
      undertaken satisfactorily after taking a heavy food.

      For an average Sadhaka, simplicity in food will help in
      maintaining moderation in food.  When food is very tasty, heavy
      and to one's liking, moderation in food is difficult to uphold
      and overeating is most likely to occur.

      High protein cereals and lentils, rice, bread, vegetables, milk,
      yogurt, buttermilk, fruits, and similar items are healthy and
      nourishing.  Being simple, these foods do not excite the tongue
      and being easy to digest, there is no heaviness of the stomach;
      the result being that no idleness is caused.  Moderation in food
      can be maintained well and easily by such food.

      Excessive food spoils general health and creates difficulty in
      the observance of celibacy and other restraints.  If one does
      not consume heavy indigestible foods, the practice of celibacy
      will be easy.  Non-vegetarian food, onions, garlic, and unknown
      foods should be discarded outright by the Sadhaka, as they are
      not conducive to the peaceful life of spiritual activity
      (Sadhana).

      \medskip\leftline{GLORY OF MODERATION IN FOOD:}

      1. Regulated food habits are helpful in conquering the mind.

      2. For a person, moderate in food, all sorrows are dispelled by
         the Sadhana of Yoga.

      3. Moderate food is greatly beneficial in austerity, self-study,
         meditation and other similar forms of Sadhana.

      4. Having control over food, posture (Asana) and sleep and
         having acquired the self knowledge of pure Atma from an
         enlightened preceptor, practice meditation on one's true
         self.

      5. One lives not to eat but eats to live.

      6. Overeating is much more injurious to health than under
         eating.

      7. Excessive food now and again indicates an animal instinct
         like that of a pig.  A person of discrimination, who has a
         vision of spiritual activity in the life (Sadhana) will
         surely not indulge in this low animal instinct.


      \medskip\leftline{LIVING EXAMPLES OF MODERATE FOOD}

      \centerline{[1]} 

      Lord Curzon was then the Viceroy of India during the when
      England ruled India.  Sir Gurudas Benerjee was then a judge at
      the Calcutta Highcourt.  Once Gurudas attended a meeting as a
      member of the Calcutta University Commission.  He was returning
      in the viceroy's special train.  When the train reached Kanpur,
      the Viceroy called him to his own compartment for some
      discussion.  Then it was time for lunch and he asked him to join
      with him for lunch.

      He replied, ``Usually I do not take food on a train.  I take
      only water. I prepare my food after taking bath.''

      The Viceroy insisted for lunch, but Gurudas did not give in.

      The Viceroy then declared, ``The train will halt at Prayaga
      station.  You will then take your bath and prepare whatever food
      you desire.  Only then will the train continue its journey.''

      This was done.  Gurudas and his son prepared rice and curry and
      took their meal.  Only then did the train start for Calcutta.

      In our modern society, there is lack of moderation in matters of
      food and drink.  If we adopt habits of moderate and healthy food
      except in unavoidable circumstances, our Sadhana will acquire
      momentum.


     \centerline{[2]}

      The Emperor of Iran, Bahaman once inquired of his physician,
      ``How much should be our daily intake of food?''

      ``Twenty six tolas (about three quarter of pound).''

      ``So little?  How is this beneficial?''

      ``You can live with this much food.  The excess of food is an
      unnecessary burden on the body.''

      Food taken in excess of the quantity that we can digest
      increases only fat.  It can not generate and enhance virility,
      delight and the span of life.  Serious thought should be give to
      this in modern days.  Scientifically also, moderation in food is
      advantageous specially for those who are physically less active.



\medskip\hrule\vfill\eject

      %CHAPTER - 30

      \section{SPIRIT OF COMMUNITY WELFARE}
      \leftline{\large{\bf \hspace{.4in} (SAMUHA KALYANANI BHAVNA)}}

      We are all social beings.  We live in society and generally
      prefer to do so.  Like us, all members of society desire to have
      the facilities of life and peace of mind.  The noble people live
      in society only with the inspiring idea that all people in
      society should have their due share of happiness and benefits.
      It is through them that the spirit of community welfare evolves
      in the society.

      In the spiritual sphere, predominant importance must be given to
      individual development.  Yet, it is society that supplies most
      of the means for individual development.  It is because of this
      that the stage of the householder (25 to 50 years) is said to be
      the very backbone of all other stages (Ashramas), and is praised
      in Indian culture.  Many great persons like Rishabhadeva, Rama,
      Krishna, and others lived in this stage and followed the true
      religion (Dharma), and later progressed to accept austerity,
      renunciation and self- control.

      Food, clothing, housing and education are, in the normal course,
      the basic needs of the human being.  If a society intends to live
      in peace, it should see to it that all members of the society
      have these basic needs fulfilled.  Schemes of social welfare are
      undertaken in prosperous countries, with this purpose in view;
      other countries are also moving in this direction.  The spirit
      of community welfare is thus firmly rooted in people's mind.

      Philosophers in the Indian (Aryan) culture have conceived of a
      system that can help in the spiritual development of people in a
      two-fold way.  Generally, the householder's stage dominates in
      community welfare, while in the case of the individual spiritual
      progress (Sadhana), the life of renunciation dominates.  It may
      of course happen that some individual householder (Sadhakas) do
      progress individually (Sadhana) in the presence of some
      distinguished Acharya.  However, all great people have accepted
      the fact that the life of renunciation is very much more
      beneficial for the higher stages of silence (Mauna), solitude
      and meditation (Dhyana), which represent the very climax of
      spiritual life.

      In group spiritual activity (Sadhana), sermons, contact with the
      sages, praise of the holy, prolonged benediction, devotional
      songs, reading of scriptures, prayers, pilgrimages, and
      mass-austerity dominate.  Preaching and contact with great
      saints can emotionally carry away thousands.  They can then
      merge themselves in the virtues of God the Supreme, and
      experience the trickling of tears of joy, excitement, and like,
      which enhance their goodness and luster and inspire others.

      Concentration is easy in emotional sermons, devotional songs and
      congregational prayers.  During the occasion of mass vows and
      fasts we do get inspired to sublimate ourselves when we view
      some Sadhakas at higher stages of sublimation.  This leads to
      interest and delight in religion and praise of God.  Ultimately
      it leads to the development of many qualities like fraternity,
      adoption of the virtues of others, humility and desire for
      virtuous deeds.

      In this manner, the aspirant (Sadhaka) who has taken recourse to
      genuine congregational spiritual activity (Sadhana), progresses
      on his spiritual path, so that later on, he can take recourse to
      higher Sadhana at the individual level.  The dominant traits of
      this Sadhana at the individual level are silence (Mauna),
      meditation, reciting what is written, repeated remembrance of
      God, service to saints, giving up sensual pleasure, tasty food
      and so on.  Individual development is thus a part of community
      welfare.  Individual development positively leads to community
      welfare because the community consists of individuals.

      \medskip\leftline{GLORY OF COMMUNITY WELFARE:}

      1. Selflessness is the basic test of religion (Dharma).  Only a
         person who gives up selfish motives is a real spiritual
         person (Sadhaka) and is nearer to true spiritual development.

      2. Any individual who keeps himself busy in benevolent and
         philanthropic works, sticks to truthfulness and honesty,
         proves himself sterling like gold and shines out victorious
         even if he has to pass through various ordeals during his
         spiritual activity (Sadhana).

      3. Only the society of people that has woven ethical values into
         its life-work wins real happiness.


      \medskip\leftline{LIVING EXAMPLES OF COMMUNITY - WELFARE:}

      \centerline{[1]} 

      In the year 1935, Shree Ravishanker Maharaj, a great sage,
      visited a village named Sunasar, in Mahesana district of state
      of Gujarat, India.  In the village, the majority of the people
      were by cast Thakores.  They lived their life on theft, looting
      and robbing.  The sage decided to bring a reform in the village.
      He would sit at a public place (choro) in the village and hear
      people talk.  Slowly and steadily he cultivated trust and
      intimacy with them.  He talked about the honest work for them
      to earn their livelihood.

      The people asked, ``What work would you give to us?''

      The sage replied, ``It will be a hard labor.''

      The people asked, ``Where?  Is it possible here?''

      ``Yes, the lake in our village needs to be dug deep.  Daily wages
      will come from the Government.  We shall clean the land around
      the lake and grow the vegetables and fruits.  I shall get you
      the necessary equipments and fertilizers.  We will build a
      school for the children who are now playing in the dust.  They
      should learn to read and write.''

      Slowly and slowly the villagers got interested in his idea.  They
      started working on the lake.  They gave up their bad habits of
      taking opium (drugs) and liquor.  The village became normal.

      However, one robber, Sonia by name, would not yield.  The
      Government had declared a reward for his arrest.  The sage
      learned that he was hiding in the ravines of the Pushpavati
      river nearby.  One day in the early morning, at four O' clock,
      the sage decided to go out all alone to meet him.

      When Sonia saw a man coming from a distance approaching him, he
      asked his companion Raghu, ``Who is that fellow coming here to
      meet his death?''

      ``Sir, it seems that the sage Ravishankar Maharaj, a follower of
      Mahatma Gandhi is coming to see you.''

      ``Why?  Does he seek the reward from the Government by revealing
      my whereabouts?  Let him come, I shall see that he is dead!''

      The robber and his team became alert and stopped the sage on his
      way.

      The sage said, ``Well Sonia, why do you fight a small war with
      your own people? Why not a big one?  Why not fight the British
      Government for our independence with Mahatma Gandhji?''

      Sonia replied, ``Yes sir, I too have heard this''.

      In this manner, the sage created a interest in the minds of the
      armed robbers in his talks, and slowly brought them to reform.

      A few days later after this event, his companions were planning
      a big robbery.  Sonia was sitting bewildered.  He was telling
      himself, ``Only the white foreigners (Britishers) deserve to be
      looted.  The sage and Mahatma Gandhiji are right.  Why should I
      loot and kill my own people?''

      He pondered and pondered over this.

      His companions told him, ``Come Sonia!  Let us go for robbery!''

      Sonia replied, ``From today our paths differ.''

      He threw his weapons down.  His inner self had awakened.  He
      took recourse at the feet of the sage Ravishanker Maharaj.
      There was no end to the joy of the villagers.  The Government
      heaved a sigh of relief.

      In the village now, there is no thief or armed robbers.  There is no
      addiction to drugs or alcohol.  Sonia gave a part of his land as
      a gift to the whole community for the Bhoodan movement of Shree
      Vinoba Bhave.

      One man's firmness and sincerity and the spirit of community
      welfare brought about a revolution in the life of a criminal
      village.


     \centerline{[2]}

      Eugenie, the sister of the King of Sweden, kept the minimum of
      her ornaments to herself and sold the rest and built a public
      charitable hospital from that money.  She than served the
      patients in the hospital herself and looked after its general
      administration.

      Once, a patient was deeply moved on seeing the royal princess in
      the garb of a nurse.  Tears rolled down his eyes.  The princess
      saw this and reacted immediately in the following words, ``Today,
      I once more see my jewels and pearls in your eyes!''

      Our cities have been industrialized now, and they have grown
      cosmopolitan.  Many people have earned lots of wealth.  If they
      think that they could give in charity a part of their wealth and
      associate themselves in activities of community welfare, the
      society will prosper and progress. From the spiritual point of
      view, they will be free from their debts to the society.



\medskip\hrule\vfill\eject

      %CHAPTER - 31

      \section{SELF CONTROL}
      \leftline{\large{\bf \hspace{.4in} (SAMYAMA)}}


      \medskip\leftline{BACKGROUND:}

      Self-control may be defined as the discriminative restraint of
      the adverse inclinations of the senses and the mind with a view
      to self purification in life.  Self-control dawns and blossoms
      gradually in life by rightly taking vows and religious
      observances.  When it attains to perfection, one attains to the
      status of God the Supreme.

      \medskip\leftline{IMPORTANCE OF SELF-CONTROL:}

      The activity (Sadhana) of self-control is very useful in one's
      social as well as spiritual uplift.  Certain fixed codes of
      discipline are unavoidable for persons who take up some noble
      deed as their goal in life.  The best example of this in recent
      times is that of Mahatma Gandhiji.  In his life we could see
      restraint of a very high order, in matters of taste, clothes,
      food, sleep and celibacy.

      In the realm of spiritual Sadhana, observance of self-control is
      considered to be fundamental.  It is said by great sages,
      ``Righteousness is the foremost of the 
      religions\ (Dharmas),''
      ``Character is the prime religion (Dharma),'' and so on.  All
      abundant knowledge without proper righteousness, is known by
      sages as a dry bookish knowledge in the realm of spiritual
      development.

      
      \medskip\leftline{SELF-CONTROL IN PRACTICAL LIFE:}

      The Sadhana of self-control can, in normal course, be classified
      into three stages:

      1. In the first stage, all unjustifiable and antisocial
         activities will have to be renounced as a rule.  In this
         renunciation are included particularly the avoidance of all
         forms of adultery and stealing of wealth of others.
         Indulgence in adultery is always indicative of an intensely
         lustful state; and this is not only against the rules of
         Dharma but also against the norms of society.  Any physical
         relationship, except with one's own spouse, on any pretense
         is a form of adultery.  A Sadhaka must therefore, abandon it.

         Renunciation of wealth of others is also equally important.
         This is because its acceptance destroys virtues like
         contentment, love of truth and simplicity, while it
         instigates vices like greed and jealousy.  It also disturbs
         the spiritual activity (Sadhana) of concentration of the
         mind.  Thus desire for others' wealth involves the Sadhaka in
         various sinful instincts and his Sadhana fails to progress.
         In the same way other major addictions like intentional
         violence, hunting and others, should also be renounced.

      2. In the second stage, voluntary limits are drawn even on
         justifiable methods of enjoyment.  As a result of this,
         activities like non-violence, truth, non-stealing, chastity
         and limitation of one's belongings dawn.  Limits are placed
         on all types of day to day activities involving lack of
         self-control and business and domestic activities are
         gradually minimized.  The bonds of sinful acts get loosened
         and virtues dawn in life.

         Since there is more spare time available, the mind can be
         usefully occupied in peaceful self-study, association with
         enlightened personalities and other auspicious activities.
         This slowly prepares the ground for the third stage of
         complete self-control.

         With the progress of this Sadhana, the Sadhaka gets involved
         - directly or indirectly - in philanthropic activities of
         social and moral uplift such as the adoption of lofty ethical
         values in personal life, service to saints and the needy,
         organizing camps for spiritual training, holding study
         circles and imparting the divine knowledge.  In addition,
         there may be active participation in public charitable and
         serviceable institutions, like libraries, dispensaries,
         hospitals, schools and colleges, as also as mobile medical
         services for poor patients especially in rural areas.

      3. The third and the last stage is dominated by self- dependence
         in life.  Even benevolent activities decline and personal
         Sadhana in solitude dominates.  This is because, in this
         stage, one has to attain the climax of individual spiritual
         development.  Here, religious study, silence (mauna),
         thinking in seclusion, meditation, reciting of Mantras,
         pondering over detachment, reflection on subtle elements,
         writing and devotion to the Supreme and other auspicious
         activities dominate.

         Strict discipline is visible in external conduct also.
         Voluntary limitation in food, movement, sleep and rest become
         apparent.  Extreme simplicity, a vow of non-begging and other
         austerities take over in the aspirant's life.  Gradually,
         this leads to the adoption of the great vows in life with
         resultant enhanced self-restraint.  With all these, the
         Sadhaka very soon becomes a great sage (Siddha Yogi), enjoys
         real bliss of the self, having won a state of advanced
         equanimity.

         This is precisely that great personality who is designated
         the very embodiment of liberation, a moving place of
         pilgrimage (Tirtha) or ``roaming Rama,'' by those who desire
         liberation.  By their acquaintance, by their close
         association, by rendering all-round services to them, by
         obedience to them, one attains to true delight of the self.
         Innumerable salutations at their lotus like feet of such
         great sages and Acharyas.


      \medskip\leftline{LIVING EXAMPLES OF SADHANA OF SELF-CONTROL:}

      \centerline{[1]}

      It was the year 1954.  Shrimad Rajachandra was in the village
      Kavitha in the Charotar region of the state of Gujarat.  During
      his stay he was engrossed in his spiritual progress
      (Atma-Sadhana).

      Once monk Mohanlal asked, ``My mind is wavering all the time.
      What should I do to bring it under control?''

      Shrimad replied, ``Do not waste even a moment.  Read some good
      book by which detachment is enriched, ponder over its contents.
      In its absence, recite the name of God.  Give no leisure to the
      mind.  Let it have the food of good thoughts so that all other
      thoughts stop working on it.  Until you come to a stage of
      control of the mind, behave exactly the reverse of what your
      mind tells you, let the mind not carry you away at its will.''


     \centerline{[2]}

      Sadhana does not bear fruit till one is firm in observance of
      vows.  These two incidents from the life of a sage Shree
      Ravishanker Maharaj indicate his firmness in observance of vows.

      Ravi Shankar Mahara was a great devotee of Mahatma Gandhiji.  He
      lived in Gujurat in the early part of the present century.  He
      was a symbol of selfless service to humanity.  He lived a long,
      simple, patriotic, philanthropic life.  He is remembered with
      great devotion and respect in the state of Gujurat.

      Once during the hot summer, Maharaj was travelling through the
      Radhanpur area on his mission of service.  In the desert area,
      the temperature was 120 F degrees.  He was accustomed not to
      wear shoes, and Radhanpur was about ten miles away.  On his way
      he felt thirsty and saw a temple on the road-side.  Maharaj
      entered the temple for a glass of water.  The care taker
      (Mahant) of the temple knew Maharaj and was delighted to see
      him.  He gave him water mixed with sugar.  He tasted the water
      and threw it out.

      He asked the Mahant, ``Did you mix sugar with this water?''

      ``Yes sir.''

      Maharaj immediately got up and left.  He did not want to break
      his vow of avoiding sugar in the water or other drinks.  One
      hour later, when he reached the other town named Palanpur he
      drank water.

      Once Maharj took a vow of not to use vehicles for travelling for
      some time.  During this it happened that he had to see one of
      his relatives.  The distance was thirty miles and the time at
      his disposal was thirty-six hours.  He walked morning to evening
      and met the relative thirty miles away!

      Progress in real Sadhana on the path of restraint is not
      possible without observance of vows undertaken.


      \centerline{[3]}

      This incident happened approximately 175 years ago.

      Jain Acharya Shree Ratnachandraji Maharaj was travelling through
      the villages around the cities Bikaner and Jodhpur on his
      religious mission.  Many devotees from the surrounding villages
      came for sermons, Satsanga and Darshana.  In the group of
      devotees there were women in large numbers.  They were in
      beautiful clothes and ornaments.  A devotee inquired of Acharya,
      ``Does your mind weaver on seeing so many beautiful women?''

      Maharaj replied, ``Well brother, what are your feelings when
      your sisters and daughters approaches you on the day of
      Rakhshabandan and tie a Rakhee around your arm?  Do you
      experience any improper feelings?''

      The questioner had no answer.  Maharaj continued, ``We look upon
      these women of the outside world as you look upon your own
      sisters and daughters.  Again, there is no scope whatsoever for
      any improper feelings because of our study of the scriptures,
      the vows that we constantly undertake.''

      ``Woman's beauty is not the basic cause of the rise of perverse
      feelings, it is passions that take hold of the mind that bring
      about man's downfall.  We constantly watch over them, we are
      ever alert.''

      The questioner was satisfied and he bowed at the feet of Shree
      Ratnachandra Maharaj.



\medskip\hrule\vfill\eject

      %CHAPTER - 32

      \section{VIRTUES OF OTHERS}
      \leftline{\large{\bf \hspace{.4in} (GUNA-PRAMODA)}}


      Gunapramod or delight over the virtues of others as defined as a
      state of experience of real joy and enthusiasm over virtues of
      other persons, which are of better qualities than ones own.

      So many exceptionally talented personalities are seen in this
      world, in various spheres of activities.  That is the reason why
      it is stated that ``The earth is the mother that nourishes so
      many jewels known as great personalities.''

      Several types of greatness and virtues can be visualized in the
      noble persons in the world, such as that of knowledge,
      self-restraint, devotion, meditation, charity, intelligence,
      adventure, patience, firm determination, tolerance, discipline,
      regularity, joyousness, introversion, rationalism, vision of
      reality, specialized Knowledge, simplicity, humility,
      self-surrender, a spirit of service, and so on.  When one is
      overwhelmed with joy on finding such fine virtues actually
      manifested in day-to-day life and is induced to imbibe them, the
      virtue of delighting to be among the virtuous is said to be
      present.

      True recognition of any virtue is the first step in the process
      of acquiring that virtue in one's life, and close association
      with the persons who have cultivated the same is indeed the best
      means to truly recognize it.  The Sadhaka should first observe
      the virtue and its impact on the daily life of the virtuous
      person, with an open mind.  During this process, when he feels
      inclined to that virtue, he should then endeavor to cultivate
      the same in his life.  Even though this is a long-term plan, it
      is going to be a sure success with sincere efforts and practice,
      genuine willingness, firm desire and constant endeavor.

      A sincere spirit of constant effort speeds up considerably the
      dawning of the virtues in the first stage.  An attraction for
      the virtue can be gradually developed by giving constant support
      to its practice, sincerely and repeatedly.  Once the aptitude
      for the virtue has arisen, the process will catalize in due
      course of time and can still be further enhanced by company of
      the judicious and virtuous.

      Whenever we come across virtuous persons, we should really
      respect them by praising their virtues.  We should encourage and
      appreciate them by writing to them if they live at a distance.
      We should especially honor them and encourage their pious deeds
      by rendering multifaceted and appropriate services, by reciting
      hymns in their praise and worship and by offering them a special
      reception and respect.  In this manner, the Sadhaka gives a live
      expression to his internal delight about their virtues; and by
      imbibing and inheriting those virtues in his life, honors them
      in true spiritual form.  Thus the Sadhaka is expected to adopt
      the program of delighting in the virtues of others methodically
      by learning and practicing new virtues and reviving the old ones
      already acquired earlier.  The Sadhaka, who follows this
      scrupulously himself becomes a great saint through the vast
      accumulation of many sublime virtues.


      \medskip\leftline{LIVING EXAMPLE OF DELIGHT AT VIRTUES:}

      Over a hundred years ago in the year 1883 when Swami Dayananda
      Saraswati, a great torch-bearer of Indian culture died. Efforts
      were made therefore, by his devotees to prepare a fine biography
      of Swamiji.

      One devotee of Swamiji very humbly approached a great scholar
      disciple and said, ``You are a great scholar, you know Swamiji's
      doctrines so well.  You are thoroughly acquainted with his life.
      Please write a biography of Swamiji.  It will be a permanent
      memorial to Swamiji and will inspire future generations to a
      higher and nobler life.''

      The scholar-disciple replied, ``Well, friend, the work has
      already begun and will end at the proper time.''

      The devotee replied, ``We are very grateful to you.  Kindly set
      aside all other works and complete this work as early as
      possible.''

      The scholar-disciple said, ``Well brother, our viewpoints are
      diametrically opposed.  The biography on Swamiji is a living
      one.  I am writing it with every moment of my life by adopting
      his qualities.  That is how I am writing his biography.  For
      that itself, great effort, an awakened self and renunciation are
      necessary.  It would take a long time and I would not feel
      satisfied simply by writing about his life on paper.  Just a
      parrot-like description of his virtues can surely not create a
      real memorial to Swamiji.''

      At this time we should follow his principles and live our lives
      the way he did, and that way we will be able to continue his
      work.


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\centerline{\bf The End}
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