In three hours a hut (Parnakuti) was prepared by shepherds living in the forest. They made it rainproof to the best of their power. At night severe rain-storm set in. Every three minutes lightning flashed, followed by rolling thunders at which each time the mountain shook and trembled. This Indra’s Vajra (Pavi) kept up its continual strokes for over three hours. Water poured madly. The poor hut leaked, its resistance to the storm became so ineffective that an umbrella had to be kept opened all the time under the roof to save the books from being drenched. The clothes became all wet. The ground being grass-covered could not turn muddy, yet it was drinking to its fill the water-drops drizzling continuously from the roof. Rama is enjoying very nearly the Matsya and the Kachchapa life. This experience of aquatic life for the night brings joy of its own. Blessed is the storm to keep us up in the Lord’s company. Man was not meant to waste all his time in petty Chinta and fears and cautions. How shall I live, oh what shall become of me and all such foolish nonsense. He ought to have at least as much self-respect as fishes and birds and even trees have. They grumble not at storm or sunshine, but live as even trees have. They grumble not at storm or sunshine, but live as one with Nature. My Atman, I myself, am the pouring rain. I flash, I thunder, how beautifully awful and strong am I. Shivoham songs gush forth from the heart.
People act very unreasonably; behave in a sort of vague, dim fashion; not knowing their own good; inconsistently and why? Because the world is no more than a dream. What could you expect of the dream-objects but vagueness, dim, hazy, undefined stumbling outlines? Look not for the cause of their conduct in the apparent friends or foes. Beal causation rests with the Adhisthana (your own self) alone. Look out:
As a little bird just learning to fly, leaving one stone or twig, perches on another similar support, then on another and another, cannot leave entirely those ground objects and soar into the high air, so a novice in Brahmajnana while disengaging his heart from one thing – or disgusted with a particular person – immediately rests on something else, then clings to another similar delusion, does not give up dependence on straws and quits not (in his heart) the whole earth. An experienced Jnani would turn the apparent faithlessness of one earthly object into a stepping-stone for a leap into the Infinite. The art of religion consists of making every bit of experience an occasion for a leap into the Infinite. Renouncing one thing outwardly is a symbol in his case for renouncing all inwardly. The things that seem are all of a piece. Method of Agreement and Difference establishes the Law of their unsubstantiality, knowing no exception. Fault-finding with others, discontent, unrest are the irritation caused by the (Urdu word) of Dwaita that may have gathered on your soul by living in low, dingy levels. Scratch it off and wash clean away the Dwaitamala.
Let anybody in his heart of heart believe in anything whatsoever as real, i.e., fit object to rely on and inevitably he must be forsaken or betrayed by that object. This is a Law more stern than the Law of Gravitation. The only Reality, Atman, brings home to’ us the delusion of attributing Reality to anything else but itself.