GANGOTRI: September, 1901

Torch whirling (Mahratti jawwala) is not uncommon in certain parts of India. The glowing flame looks now like a broad circle of light, now appears to be an unbroken streak of fire, again assumes an elliptical form, goes up, comes down, and manifests many amusing phenomena. Are these phenomena inherent in the flame? Do they come out of the torch or firebrand? Do they come from without? When the Mahratti is not revolving, do the phenomena enter into it? Or do they go elsewhere? To all these queries one has to answer in the negative. The torch in whirling motion exhibits straight and curved lines; when motion stops, there is no trace of such appearances in the torch. Even when the torch was in rapid motion, the curves, though visible, were far from being real.

Just so. Absolute Consciousness (Suddha Chaitanya) like the firebrand at rest has no trace of manifold names and forms (the phenomenal world); and even when the variety of names and forms makes an appearance, their appearance is illusory like that of the Mahrati phenomena; Consciousness (chitta) being always un-touched and untainted by them. The one indivisible flame (light, jyoti) is ever present in all the phenomena, but the phenomena do never exist in the flame (light, jyoti). Similarly, in all names and forms Rama is self manifest, but in Rama names and forms are evanescent. As the Mahratti phenomena owe their seeming existence to motion, so the multiplicity of names and forms (that make up the world) owe their seeming existence to the Maya Shakti of Chaitanya.

Shakti or power has not any existence of its own. It may be manifested, it may not be manifested. It cannot exist apart. This Sliakti in the case of the individual is revealed as what may be called Consciousnesses motion or activity, maims (mind). Manas in motion and the phenomenal world being the obverse and reverse of one and the same thing; Manas at rest is identical with Consciousness. The Absolute (Brahma) Manas purged of its dross (desires, attachment) loses its fickleness and tends to become steady. Perfect steadiness being attained, manas is one with Brahma. By this sakshatkar Maya is overcome and the world is converted into a Garden of Eden, the Lost Paradise is immediately regained. Beauty breaks in everywhere. The sense of separateness being killed out, ail cares and anxieties are merged in the supremely sublime Existence, Consciousness, and Bliss forever and ever.

A young man in the presence of Rama plucked a beautiful rose with a view to enjoy its smell. No sooner did he bring it in contact with his nose than a bee stung him just on the tip of the nose. The man cried with pain, the rose fell from his hand.

Do the petals of every rose enfold a bee? Certainly, there is not a rose of sensual pleasure which has not got the bee of injury concealed in it. Unbridled desires must be punished by inevitable pain.

Ye given to dreadful oblivion, forget not your own self. Ye need not pluck the gaudy rose, wherever the full blown rose lies there you are, its vermillion or sweet scent is your own. King, his shakes are yours; Beauty, her charms are yours; diamond or gold, its burning rays are yours. Why entertain vain desires, and what for? Realise your unity with the AIL Feel your oneness with God. You are that divine Krishna who danced hand in hand with every one of the hundreds of Gopis at one and the same time. In the sea as well as in the palace, in the garden as well as in the desert, in the battle field or the private chamber you are always equally present.

Rama cries from the tops of the highest mountains: Ye who complain of weakness and poverty, verily ye are Lord Almighty, ye are Rama himself. Imprison not yourselves in your own thought; wake up, wake up, shake off your sleep and this dream of a world. Why grovel in misery and helplessness, when it is no other than your ownself which is all in all? O, rise up to Self-Consciousness, and all sorrows shall vanish, ye are the essence of all happiness, ye are the soul of all joy. Nothing can do you harm. For Rama’s sake, know your Atman. Why delay? Know it, as it ought to be known. Are ye not hunting after happiness day and night with unremitting zeal and unflagging efforts, but with unfailing failure? Don’t make fools of yourselves. Seek not happiness in the objects of the senses. Dupes of senses I give up your vain search outside. The ocean of immortality is within you. The kingdom of heaven is within you. Ye are the nectar of nectars. Let both the mind and the world be melted down in God-Consciousness. Just abandon your little selves to blessed madness. Ye dear ones, why care so much for the quarantine of a mortal body. Harbour not a single thought within you as to what shall become of this not-self. Banish the superstition of all relations. Let the eyes perish that do not see God. Woe unto the heart that cherishes the disease of desires. Wipe away all ungodliness. Hold fast to your true position. No praise or blame can come up there, no sorrow or petty joy can disturb then. Receive Divinity into the ship and then let all go:—Let go the shore, let go the little self, let go the sail! Yea, let the gale of Vairaga (Divine Love) take the poor flimsy dark cotton sail of this frail human bark and waft it right out on the ocean of God-Consciousness. Happy he who is drowned in heavenly intoxication. Blessed is he who is dead drunk in divine madness. Worshipful is he who is absorbed in deep Atmanand and Supreme Bliss, being lost to the world.

Rama OM! OM!

But thou art the root of things
present, past, and future.
Thou art father and mother;
Thou art masculine;
Thou art feminine;
Hail! root of the world;
Hail! centre of things;
Unity of Divine numbers.

Thou art what produces,
Thou art what is produced;
Thou art what enlightens;
Thou art what is enlightened;
Thou ant what appears,
Thou art what is hidden,
By Thy own brightness.