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SHRI SAI LEELA
( Official
Organ of Shirdi Sansfhan)
VOLUME 52
VIJAYADASHAMI SPECIAL NUMBER . 7
'TRANSCEND THE
BARRIERS
Dashhara stands
not merely for going beyond the limits of territory and a commemoration of
victory of Ramachandra over Ravana. It stands much more for transcending
barriers of our petty self, our ignorance, our divisions and conflicts, our untouchability, crime, class struggles,
religious prejudices — one and all!!
One and all we have to transcend — the fetters which we have to cross,
to dissolve in our efforts to be Free Men ! The symbolic meaning of this
victory over our shallowness, our narrowness is to be realized today, more than
at any other time! Victory over evil which is within us primarily and as a
reflection in the outward relationship is to be attained. Let us bind our self
to a pledge as Sai-devotees that we will ever go beyond our barriers; that we
will enter the realm of light — we will be light to ourselves and also to those
around us.
Editor :
Shri K. S. Pathak
Receiver, Shirdi Sansthan of Shri" Sai Baba Annual Subscription: Rs. 6.00 This special issue Rs. 1 .00 Usual Single copy: Rs. 0V60
Office:
Sai Niketan,
804-B, Dr. Ambedkar Road, Dadar, Bombay. PIN 400014 Tel.; 443361.
SHRI SAI LEELA
VIJAYADASHAMI SPECIAL NUMBER CONTENTS
1.
Editorial—Shield of the Almighty
3.
The Real Possessions of Man
5.
OM
8.
How I became a Sai Devotee ( Shri. B.
R. Kakade )
9.
Stories from Mahabharata I ( Astavakra )
13.
Yogiraj Vasudevananda Saraswati
15.
Sorrow of Satan
16.
River of Wisdom in Indian Literature
18.
How I became a Sai Devotee (Shri. A. J. Mehta)
SHIELD OF THE ALMIGHTY
We are glad to
place in the hands of our readers this special number, which is being published
in commemoration of the anniversary of Shri Sai Baba (Dassara day).
In response to
our call to our readers to contribute articles regarding their experiences
about their devotion to Sai Baba, we have received a number of articles from
oxir readers of the Marathi issue and they have been published in that issue.
The response from the readers of the English issue is comparatively poor. However
the articles received from our readers in this behalf have been published in
this issue.
Mahabharata is
a great epic of India, It contains everything. Truly did Vyas say about this
epic (Whatever is here will be found elsewhere and that which is not here will
be found nowhere), This epic contains a number of stories which have attracted
the attention of all the thinkers in the world. A number of them have formed
the nucleus of plays, films and novels. Hence we also intend to publish a few
of them in our issues. The first such story viz Ashtavakra is published in this
issue. We hope that our readers will like this new introduction.
We mortals are
under constant strain and stress. We require some protection from somewhere which
will make us farless. The saints all over the world have t shown
the way to become fearless and that is by keeping faith in God and by being His
faithful devotee. Sickness, Oldage and Death: these are the natural calamities
that every human being has to face sometime or the other: but those that have
no faith anywhere, are totally upset under such calamities. They simply do not
know what to do and where to look for inspiration and protection; but those
that are devotees of God or the incarnation of God like Shri Sai Baba, know
that these are the calamities that are bound to fall on every human being one
day or the other and it is only He (Shri Baba) who has got power to protect
them or shield them in these adversities. They are, therefore, never afraid of
these calamities and are able to face them boldly. The experiences of Sai
devotees go to show that Shri Sai Baba has shielded them, inspired them and
protected them under adverse circumstances. The shield of the favour of the
almighty is always protecting the devotees of Sai Baba and showing them light
in deep darkness. May this shield, which the devotees obtain because of their
devotion to Shri Sai Baba, protect them for ever.
Note:
The readers will get their next issue on
the first of December 1973. By that time Diwali will be over. Hence we take
this opportunity to wish a happy Diwali and prosperous new year to all our
readers and well-wishers.
—Vanian H. Pandit
Unquestionably
the immortal epic—the Ramayana of Valmiki is one of the precious gems of
literature. It is a vision of faculty divine. From the dawn of time and for
centuries past it has been throwing an undying light—a sacred halo—upon the
domain of letters.
The theme of
the great poet's song is the unceasing contest between good and evil; it is a
phenomenon—rather mysterious of human nature—going on everywhere in the world
and bound to go on till the end of humanity; sometimes seemingly ending in the
victory of the former and at other in that of the latter, vitally and spiritually
results in the utter overthrow and confusion of evil and final conquest of
good.
Shri Rama, the
hero of the poet's song, belongs to a long and illustrious ancestry of
sovereigns. He is the brightest of the effulgent luminaries amongst the heroes
of the world, the like of him this planet will never behold. He was born when
iniquity and injustice were rampant and to deliver humanity from the chastising
and repressing influences typifying in his own person the spirit of good and
righteousness that is rarity in this world.
Lakshmana, the
younger brother of Rama shuns the splendour and pomp of the princely life, to
follow his beloved eldest brother into the forest cheerfully braving there a
world of trials and privations and day and night keeping watch and ward over
Rama and his spouse in the hermitage.
And Bharata,
stoutly and persistently declining, despite the exhortations of the elders and
the spiritual guides, to govern the kingdom during Rama's absence in the
forest, and holding the royal umbrella over his brother's sandals, are
personifications of "ne plus ultra" of fraternal love and consummate
and perfect ideals of their kind.
The righteous
Bibhishana, who for Rama's sake forsook his royal brother and set small store
by the splendours of royalty; who suffered no earthly considerations to
interfere with his entire and absolute devotion to his friend, embodies in his
person the sterling virtues going under the previous name of friendship.
The ever
devoted Hanuman glorying in the appellation of Rama's servant,—ever prompt at
the beck and call of his master to lay down his life—is the grandest and
loftiest conception of the faithful servant that is to be found in all
literature.
Imaginatively
set up is the beautiful scene when the kingdom of Ayodhya is astir and alive
with the jubilations of the multitude at the prospect of Rama's coronation;
penances by thousands are streaming like meteors in the air at the tops of
stately edifices; and drums and panavas and other musical instruments are
sounding forth the auspicious announcement. The royal household swims in a sea
of bliss surging and heaving on all sides. Delight and joy move about and laugh
and talk under the names of Dashrath and Kausalya.
Anon a
shattering roar of explosion of an atom bomb, a trip of hammer over one's head,
under one's feet, through one's body, a roll of thunder shakes and its
vibrations beat in the chest in ihe midst of merrymaking and converts delight
into dole, the sounds of laughter and hilarity into loud wails and lamentations
issuing from hearts knowing no consolation. All is lost! Rama is to be banished
into the wood for fourteen years. He cheerfuhlly makes up his mind
and repairs to the forest in consonance
with his father's promise. Wonderfully dramatic is the scene that this writer
has not come across in any song of the world of literature. It is marvellous!
It is only one of its own kind!
And what about
the heroine? Sita—Oh she steps forth clad in flesh—she would follow the
fortunes of her lord. She considers it as the height of undutifulness to remain
behind, continuing to enjoy the pleasures of the palace, while her beloved Rama
is leading a life of toils and privations in the far, far away forests. The
daughter as well as daughter-in-law of kings, brought up in the lap of luxury
and amidst the soft ministrations of those pleasures that pertain to a royal
household. Sita, the idol of everyone’s love and regard, boldly and with
alacrity faces all the toils and terrors of a forest life, in preference to
remaining in Dasharatha's residence, bereft of the company of her most dear
lord.
Sita, the
fairest and the best of womenfolk, the embodiment of all loveliness, both
physically and mentally graceful, she, who rose from the sacrificial fire of
inspiration—a goddess in all her manifold perfections and unsurpassed
excellence, whose name carries the Himalayas of pathos. She, who has become the
idol of Hindu women of purity, chastity and wifely fidelity. She, whose
influence has crossed all the horizons of this universe over the hearts of her
own sex—O! its a spiritual impact of incalculable value. She, who turned away
from the budding prime of youth from the primrose path of dalliance and in
preference followed virtue. She, who stirs and influences by the example of her
matchless self-sacrifice to make up the minds of Hindu ladies to tread in her
footsteps. She, whose footprints are garlanded at the threshold of life when
entering the nuptial bower. She, who is unrivalled pearl of Indian
womanhood—an anchor-sheet and a hope of her sex. Aye! drawing the deepest
prayers of our people and a warmth of welcome in the hearths and homes of this
ancient peninsula.
Most
astonishing characters are these and others which have j been portrayed by Valmiki to the full
size; all of them have a ; Promethean
spark and occupy most unforgettable positions in the ideal world of Ram Rajya—brought into being by a highly gifted
intellectual wizard—O! Thy name is Valmiki.
Rama's regime
or Ram Rajya embodies the popular conception of administrative perfection—the
ideal ruler or the ideal of monarchy. By and large, more often reference is
frequently made by the Indian people to this type of Ram Rajya, it means that
the State exists for the benefit of the people and not that individual exists
for the benefit of the State.
Ravana is
remembered not only in consequence of the prominent part he plays in the
Ramayana, but also on account of his famous advice to Rama immediately before
his death—namely that the execution of evil projects should be deferred, but
that good ones should be promptly executed—a very sage councel doubtless,
answering partially to Macbeth's observation on hearing of Macduffs escape :
"——From this moment
The very firstlings of my heart shall be
The firstlings of my hand~"
Valmiki's
Ramayana is a grand exhibition of various characters. It is indeed a classical
cavalcade of heroes and heroines. They are the perennial fountains of joy and
sorrow, never suffering the good and the beautiful to degenerate into cant and
commonplace in our minds. It is only his genius that could call forth these
superhuman men, women and animals. It may be said that these characters wield a
tremendous influence on the thoughts and sentiments of people. Its a most
beautiful privilege and a rarity of a creative genius wherein all
aspects of humanity are reflected and its vision and sentiments still operate
within an unlimited radius. Its humanity magnified, obviously, Ramayana has
become the classic seed-bed of our Bharatiya culture.
Consequently,
the Ramayana has become an omnibus household volume of Hindu society. Its
words pass current expression in daily chanting of all ranks of the people. The
book exercises immense influence upon the proletariats in all ages and climes.
The memories and incidents celebrated in the epic poem are alike to the
surpassing and matchless excellence both in its dramatic and lyric character,
hence it attracts high and low, prince and peasant, mahatmas and diplomats, and
men of letters. Such absolute and all-commanding and comprehensive way and
influence of literature is perhaps unknown like the 'Earth Shine', in this
world.
In Ramayana
cosmogomy and theogomy and the genealogies of kings and princes—of human and
extra-human beings; folklore; and anecdotes and legends and stories
half-mythical and half-historical; description of cities existing at a period
long anterior to the age of Troy and Memphis and the chronicles of kings that
reigned before Priam and Basairio—all those and others too numerous to note
here have been woven into the splendid web and woof of the magic drapery
composed by the marvellous poetic art of Valmiki—the most sublime poet—indeed,
a Mahakavi who has mesmerized the Hindus by his song like a huge vapour trail
of a launching rocket still visible to the present generation of the space-age.
And it will be more and more visible to the generations to come.
Subsequently
Ramayana has become all along a Reserve Bank of literature upon which many a
writer have drawn valuable cheques. Kalidasa, Bhavbhuti and Tulsidas have
dipped their pens in Valmiki's treasure.
Ramayana is a repository of wisdom and
learning; the man* ners and customs of ancient Bharat are clearly mirrored. It
has been translated into all the regional languages of India and is highly
honoured by our present constitution.
I know no other force for integrating and
unifying our country than the intensive study of our epics. It is a living
culture possessing extraordinary educational value. That which exists is one.
You may call it by various names. It is the infinite teaching and the
renunciation of the interest of the self is the crying need of the hour. Our
epics have illumined the path of many a life in the past and I hope they have
the power of illuminating our future too. Let us sit awhile and turn the pages
of Ramayana which throws a larger and brighter light over this planet arched
with rainbows of LIGHT.
man
does
not make a display of
Breath that is world.
the In-Soul of all life,
Over-Soul of all the _ Sadhu Vaswani
—Shrilalji-Ram Shukla, m. a.
The possessions of man are two-fold. One
is the outward and the other is inward. The worldly wise think of the outward
possessions and find out various means of obtaining them. The driving force
behind the thoughts of such people who think of outward mundane possessions, is
the thinking process regarding the benefits to be obtained from such
possessions. Their friendship with any individual is guided by selfish ends.
The definition of justice or injustice in their case also depends upon the fulfilment
of desire or its failure. The sense of justice therefore in the minds of such
persons who give value to outward things, is not to be relied upon.
All the thoughts about outward actions of
man are directed by his inner promptings and desires. The man whose passions
and desires for sensations are very forceful and he who cherishes in his heart
great ambition for selfish benefits, does not at all consider the comforts of
others. He is disinterested in all the things which do not afford a means to attainment
of his desires. It is obvious therefore, that such people who are always
thinking of earthly benefits for themselves are not qualified to dispense with
justice.
After all,
property or possession is that thing which gives happiness to man and such
things are called the really valuable things. All valuation is done by the mind
of man. That about which man is thinking and desiring is important and valuable
to him. If we see, we find that desire to amass money and desire for sexual
fulfilment accompanied with other pleasures and comforts, are the two main
passions which direct, provoke and divert
a man to act. The desire to be called righteous also forms another very
important driving force. There is sometimes conflict amongst these desires and
this conflict gives birth to the process of choice for better, higher, nobler
actions than the baser, lesser and cruder actions. Any conflict compels man to
think deeply. That thinking aims at raising the , the level of his
consciousness above the level of conflict. The man who has not to face the
outward conflict in the world, remains at a low level in society. The man who
has not to face inward conflict also lives in his narrow consciousness of
simple concepts. So long as the state in which he is does not become painful or
undesirable, why should he try to go beyond it? Because of conflict, the
consciousness of man transcends the state of conflict.
The end of every kind of outward
possession is definite. It may be money, house, shop, position—everything has
an end. Even the physical body of man lias an end. It is left behind at death.
The relatives leave him. There is nothing permanent in outward things. In view
of this, the man who depends on outward things and values them in his mind
above everything else is not an intelligent man. Maturity breeds renouncing of
temporary values. A mature man seeks that which is more durable. Then seeing
the ephemeral nature of outward possessions, he does not lose himself in
seeking them. He only tries to get them according to his bare necessities and
not further.
Almost all valuation is based upon the
emotional involvement in the particular object. The object about which we think
becomes our pet one and because of our liking, we continue to think about it
again and again. The accumulation of pleasurable things—pleasure itself, in
other words—, is the highest attainment for man. We have seen that mind
conceives of values. The man whose mind is = under his control, can also keep
under control the range of valuation i of things. He does not become slave
either to others or to his desires.
He remains self-contained and compared to this contenteduess, there is nothing more important.
This inner
self-reliance can be attained in two ways. In one vray, we can obtain maximum
worldy possessions with skill and industry, and in the other way, we can be
introvert and live in an inner world. Just like others, even a very learned man
has to perform his worldly duties. This gives him a lesson not to think too
high of himself. In other way, he becomes mature by this physical occupation
and mental attention to outward things also. After getting all that he wants, a
man becomes developed and mature and has no desire left unfulfilled. Loss of
anything may take place, but he does not lose himself.
But
intellectual maturity is not for the man who is simply and solely attached to
worldly possessions. Such a man remains immature even though he may be old in
age. Sometimes, a teenager may be a mature minded being. Such a maturity found
in boyhood is the result of the effort of the collective minds of the
individuals in the society. When we see an example of total renunciation and
devotion to god in a child, we have to take it for granted that this is the
result of the social evolution in which the child is born and brought up.
Sometimes, the desirelessness is evident in childhood even before the intellect
is fully developed. This intellect can be developed by thoughtful application
of mind and by remaining in the vicinity of intelligent and great men. The emotional
richness can also be developed by remaining in the company of devoted saiats
who are high in their divine emotions. This is the cause why many children are
influenced for good if one great soul with desirelessness and divine qualities
walks amidst the people. The company of great men is always beneficial for such
development By their mere presence, they inspire young men and children towards
nobler life, infuse enthusiasm in them and develop them wholly. By constant
identification with such great saints, the whole society raises its level of
consciousness at times. By comparing trend of thought with the saint's
thinking, the society is lifted out of the mire of complex problems and
frustrations.
The other way
of self-reliance is to concentrate our consciousness inwardly. This
concentration inwardly is called Yoga. Bhagwan Patanjali and Bhagwan Buddha
taught this Yoga of concentration, meditation and contemplation—which is the
inward withdrawal of consciousness. For this, discrimination must be awakened
by which gradually the mind of man is turned away and inwards from the
attachment to outward objects. But if a man tries to turn away the mind at the
very moment when the mind is overpowered by senses and sense-objects, he is not
able to concentrate its power, but on the other hand, he is a prey to
bifurcation of mental power and becomes neurotic. Without purification of the
mind, which means the gradual cleansing of the mind of the dross of passion and
sensuality, it is dangerous to practice concentration as a form of Yoga. It is
seen by a study of the case-histories of mental patients in psychiatric wards
that they had in their life, sometimes tried to suppress their strong passions
by force, by practising Yoga immaturely. Such people who want to practise Yoga
but who are yet attracted towards worldly things should make themselves engaged
in works which bring in mental purity and intellectual maturity, works such as
helping others in organizations, giving in charity, teaching others
good books, etc. etc.
There is
another means of attainment of mental
maturity! and that is to love radiantly. Whatever a man does and earns, he!
does not do for himself alone. He does it for his kith and kin. Everybody
thinks for the welfare of his children. Everyone trice to please his friends
and make them happy. But these efforts gc in vain. Instead of thinking of the
little circle of family and friends if you work for the general welfare of
society, and always thin about the result of your actions on the society, it will
give you maturity and a wider outlook which makes for undeterred and
undisturbed strength and peace of mind.
The inward
motives behind all actions, which the people cherish in their hearts are really
responsible for giving them happiness or bringing about miserable conditions.
The real possession of man is his study of these inward state and the happiness
or sorrow are results of emotional attitudes and persistence. If we are emotionally
steadfast not to changing and temporary things, but to some permanent tenet or
principle, we are not likely to feel sorry by the changing happenings. The
faith of man according to which he daily behaves, is his spiritual
sheet-anchor.
The miracle of
love is that the man who has compassion and love for the sufferers, is very
very happy though he himself may not be very rich or opulent. It is therefore
necessary to practise the attitude of friendliness, compassion and love towards
everybody, the ordinary human beings, if at all we want to be happy. To meditate
and brood over the benefits for the self, the body, the sentiments and the
conceptual pleasures, bring in imbalance and sorrow, but to meditate on the
general welfare of others makes for purity of feeling, and is the real
accumulation of inner wealth, inner possession, the undestructible property of
man.
—(translated
by DAG from Kalyant Year 40, Issue 7, with
permission)
THE GREATNESS OF SAINTS
(From the thoughts of Late Jayadayal
Goyandka) (Extracts from "Kalyan", Year
40. No. 7).
It is most difficult to be in the company
of really great m^n, the saints, and it is more difficult to recognize these
saints, but after recognizing and being in company with such saints, there is
surety about the attainment of Atma—the self-realization, because the com pany
of great men is never fruitless. Even if such company is a happening without
our conscious effort, it works for good because it is unfailing. It is written
in Yogadarshan that even thinking-of great men or saints, the mind comes under
control and it never runs away to objects which are detrimental
(Veetaragavishayam Va Chittam—Geeta 1/30).
Lord Krishna
tells us very clearly that He is not motivated to the Universal action for any
benefit for Himself, nor is he compelled to avoid any action, likewise, He has
no special vested interest in the action or in-action of any one particular
person (Geeta, 3/18). Even then, He maintains this world, for the total
Universal uplift-ment.
It cannot be
said that the Era of Saints has ended long back or that they are very rare in these
days. However, because of our doubting nature and absence of faith, we are not
able to see them and be acquainted with them. No action of saints is without
any proper reason. The main reason for their action is the welfare of others.
If at all they take service for themselves from anybody, it is a matter of
great luck, because in allowing to be served, they give a great deal of
attention to the welfare of that Sevaka.
I t
is the rule laid down by Lord Krishna in Geeta—In whatever manner people are
devoted to Me, I am devoted to them likewise. I am for them as they think of
me". But saints are somewhat different in this reciprocal attitude. They
say. "We are devoted to those even who are not devoted to us, we think for
their welfare also". As there is no difference whether grass is brought to
fire or fire is brought to the grass, because the result is FIRE and no grass;
similarly, it is not important whether saint goes to meet an ignorant person or
an ignorant person goes to see a saint—the result is Knowledge, Wisdom,
Freedom, Great Deeds, Vitrue— Everything that is of ignorance, burns equally
well.
There is no
trace of hardness, hatred or malice in the minds of saints. They are so pitying
that their hearts cry out because of the suffering of others. The pure form of
pity comes out of thinking for the welfare of others. That pity which comes out
of cowardice, partiality, shame, selfishness and fear, is not the real pity.
Similar to God whose kindness is for all and everybody equally to be shared,
the saints shower their kindness on one and all, without distinction However
great evil may be meted out to them, they have no thought of taking vengeance.
If at all there seems any reaction which looks outwardly to be a punishment, it
is based on the wish to clear away the dross in the other man's life. It is
like surgeon's knife, in which there is essentially kindness and outward
hardness.
Oceans of
welfare, the saints let everybody plunge into their consciousness. It is really
a great experience making us dumb and wonder-struck, to witness the countenance
of such noble ones, to talk with them, to touch them or to meditate upon their
glorious life. On the way by which they walk, pity precedes like heavy clouds
eager to pour down waters of kindness—Nay—clouds are not able to pour down
kindness everywhere, but saints are universal in their kindness.
All the
creatures, and the earth and sky become pure which are within the limits of the
gaze of such saints. Not only their parents, their relations, their countrymen
also become pure. The very land on which they tread, becomes purified and
purifying. Like Ganges they wipe out, wash out the sins. Like the Sun, they
discard the darkness of ignorance. Their company gives a man that discernment
which enables him to see his minutest defects and purify himself totally.
LIST OE DONERS (July 1973 )
Hospital Fund, Building Fund, &
Specific Donation : ;
R. D. Kulkarni, Parmari, Rs. 101. Shri
Omprakash Jain, j Raipur, Rs. 100. Dr. H. A. Batliwala, Bombay, Rs. 2222. Anant
[ Parasharam Kate, Bombay-63, Rs. 501. Surendra M. Patel, Bombay-20, Rs. 101.
M. D. Rajan, Bombay-31, Rs. 101. M. D. Mali patil, Kavlur, Rs. 1412. The Dy.
Cheef secretary to H. H. Maharaja Scindia Jai Vilas, Gwaliar, Rs. 11,000. Smt.
Kunjalata Kothari Master, Bombay-1, Rs. 501. Shri C. K. Shah, Bombay-3 Rs. 501.
Shri C. K. Shah, Bombay-3, Rs. 501. Shri C. B. J. Seth, Mhow, Rs. 105. Shri I.
L. Patel, Surat, Rs. 100. Jerkeri Major, Bombay-1. Rs. 101. R. M. Vakil,
Bombay-6, Rs. 202. Mrs. Z. H. Mohammed, Poona, Rs. 135, V. V. Ranade New Delhi,
Rs. 101. Gold Soap Co. Bombay-9, Rs. 100.
Abhishek, Satyanarayana & Other : I
C.
L. Chary, Guna,
Rs. 101. M/s.
Hariyana Engineering Works, Bhilai,
Rs. 101. Shri Pinakin Maharaj, Baroda-1, Rs.
125. R. C. Laliwala, Bombay-6, Rs. 251. C. K. Ramanath Shetty, Rs. 200.
(Education Fund). R. Agrawal, Bombay-30, Rs. 1,0001 (Education Fund). I
The word of
glory, the word of spiritual master is "OM". OM is the symbol and
name of God. It represents the past, present and future in eternity, the 3
Divine powers of creation, preservation and transformation in one being, the 3
essences, immortality, Omniscience and joy in the one spirit. OM is bliss,
consciousness and wisdom in the manifestation of the ONE. OM is the indicator
of the master and Lord, the perfected spiritual ONE.
Infinity is
represented by OM. It is boundless, endless, unlimited, indescribable—it is
everything. OM is eternal. It has always existed and will always exist and will
last for ever. OM is immortal, enduring and divine.
Our real name
is OM. OM is Ananda, the joy of being, of Sachidananda or existence, knowledge
and bliss absolute. To live id consciousness of OM is to cognise the
subjective and to overcome the obstacles, to repeat and understand the nature
of all other Mantras and to know the Self.
OM is recited
for upward going that is why its 3 sounds A+U+M are in turn—body, soul and
spirit, i.e. Jagrati-Swapna and Sushupti. To practise this sound breathe in
fully and while exhaling simply open the mouth. Let the first sound a + u be
uttered of its accord at the back of the mouth—mentally following the sound up
from its source from the naval' or emotional centre. Allow the sound to
continue and it will become uoo in the middle of the mouth and chant the same
till your breathing out is corn-completed by M—see that the range of breathing
out i.e. chanting of OOM is as long as possible at least 35 seconds. This word
covers all sounds and is therefore said to be the announcer of God.
In the
beginning was the word—the word was with God and the word was God. This is OM.
In the Bible
the first and last word was Amen i.e. OM—the Muslims also chant before sunrise
in the Brahmamuhurta Allah— HO—OM and this OM resounds as OM. All the stotras
begin with OM and also end with OM. OM mantra is so powerful that the great
German scientist "Madame Finelong" has given her experiences in the
science shifting Magazine. She was a great devotee of Mantra OM. i
The following
statement is taken from St. Jhon's
Gospel j Chapter I, Bible "That was the true light—which lightens
every man that cometh into the world".
Lord Krishna says in Gita:
Controlling all
the openings (in the shape of the organs) and taking the life breath into the
head after having controlled the mind in the heart and becoming steady in the
yoga of the Mental absorption and meditating on OM, the one-worded form of the
Brahman and thinking of Me who gives up his body, he reaches a superlative
state.
The practice of
OM is given in Ajapa Tapa, Kriya yoga and meditation and also in Psychic sleep
in all yoga schools in India and Abroad under the guidance of our Gurudeo Swami
Satyanandji,
OM is all the
pervading consciousness of the soul. Its constant repetition and intense
meditation on its meaning should be practised. The latent power of the Earth,
water and fire is expressed through sound verbally and through music, the
highest expression of which is OM.
OM is the inner
music of the soul. It is music of silence, the voice of God. Always meditate on
'OM'—Adore ‘OM'—OM is the basis of our life, thoughts and intelligence.
Live OM and
become one with the Lord, the divine power, the very self—become that.
The A + U+M
proceed from one to the other in the Pranava and finally merge in an Anuswara
Matra letter less resonance which thins out into silence.
The experience is described as Shantam.
Shivam and Adwaitam, It is peace with vacant mind. It is grace. It is oneness.
The mental agitations are stilled and there is no more mind.
In the waking
stage mind is active and motivating and at least it becomes "Turya",
the mind is restless and conscious and sub-consciousness with agitations and in
deep sleep the mind is latent and vacant in dream.
He who
ruminates on the & OM, everaware of its significance, can steadily
move on to an awareness of the real behind all this unreal appearance of
Paramatwatatwa itself.
By chanting of
OM for 108 times and meditating on Agnya Chakra for a long time (i.e. on
Plexuses) one can attain fourth state "Turya" the state of the
perfect bliss—These things can be referred from Mandukyopnishada.,
According to
Sri Vinoba Bhave the Latin word OMNE and the Sanskrit word AUM are both derived
from the same root meaning all and both words convey the concepts of
omniscience Omnipresence and Omnipotence. Another word of AUM is Pranava which
is derived from the root nava meaning praise, to which is added the prefix pra
denoting superiority. The word, therefore means the best praise or the best
Prayer.
The symbol AUM
is composed of three syllabus, namely letters A, U, M and when written has
a crescent and dot on its top. A few instances of the various interpretations
given to it may be; mentioned here to convey its meaning. The letters A:
U and M; symbolize respectively speech (Vak) the mind (the Manas) the breath of life (Prana) while the entire
symbol stands from the living spirit, which is but a portion of the divine
spirit.
The 3 letters
also represent the dimensions of length, breadth and depth while the entire
symbol represents Divinity, which is beyond the limitations of shape and form.
The 3 letters AUM symbolize the absence of desire, fear and anger while the
whole symbol stands for the perfect man, (a sthitaprajna) one whose wisdom is
firmly established in the divine.
The AUM depict
the 3 stages of yogic discipline namely Asana, Pranayama and Pratyahara. The
entire symbol represents Samadhi:
the goal for which the 3 stages are the
steps.
Research work
for curing stammering in speaking is done by. chanting OM for 108 times.
If OM is chanted for a long time with no outside thought in Mind,
can cure Hypertension and disorders of) throat and tonsils.
In conclusion
AUM should be chanted by one and all (irrespective of cast, creed, sex, rich
or poor, young or old and of any religion in the world) every morning and
evening at least for 3 times concentrating on the vibrations and its meaning.
PROPHETS ALIKE
—Yogacharya K. B. Sahasrabudhe
—Swami Raghavendra
Let us this
month recall to our mind the pious life and philosophy of Swami Raghavendra of
Mantralayam. It is beyond doubt that the Sai devotees would very much be moved
by the inspiring accounts of the divine life of Sri Raghavendra, for the
miracles performed by the Swamiji during his life time and after his entering
Brindavan compare well with those of Sri Sai Baba of Shirdi.
To begin with,
it is interesting to note that both these saints were recipients of the grace
of Lord Venkateshwara of Tirupathi in their early lives.
As we are
aware, Sai Baba's Guru was none other than Ven-kusa or Venkatesa of Selu who
was so known after his devotion to the Lord of Seven Hills.
The pious
parents of Swami Raghavendra namely Thimmana-bhat and Gopikamba had propitiated
to Lord Venkateshwara for progeny. They begot a child who grew into Sri
Raghavendraswami. He was quite appropriately christened as
"Venkatnath".
The boy showed
keen interest in music. He could play adroitly on veena and he was later called
as Veena Venkannabhat. When he came of age, he was married to Saraswati Bat.
His married life was a tale of woe and suffering. The grinding poverty he was
confronted with reminded one of the proverbial kuchela. He and his wife wore
tattered clothes and remained on empty stomach for many a day. To add fuel to
the fire, one day even the few utensils they possessed were stolen.
Sri Raghavendra
then took to the life of the mutt and came under the tutelage of Sri Sudheendra
Swami. Sri Raghavendra's mastery over shastras, and vyakarna astounded many a
pundit and scholar. During a heated debate, he once quoted Mahabhasya line by line
to the amazement of the listeners and earned for himself the title of
"Mahabhasyacharya".
Sri Sai Baba
very often used to say that he was Kabir in his previous birth. It is believed
that Swami Raghavendra was re-: incarnation of Bhaktha Prahalada. He appeared
in the 17th century! to sow the seeds of faith, love and devotion in the hearts
of the I people.
Just as Shirdi,
the Mantralayam now ranks foremost among: the holy places of India.
Situated on the banks of river Tunga-bhadra, this sacred village is seen
drawing a never-ending flow of devotees whose silent prayers are answered by
the astral form of Swamiji.
"My tomb
shall bless and speak to the needs of my devotees" so declared Sri Sai
Baba. Likewise, the Brindavan today is believed to bless the devotees and
fulfil their needs. The hungry is given food, the blind is given sight, the
needy is given the money and so on.
Like Sai Baba,
he conferred temporal benefits on the devotees. But their objective was to draw
the devotees by the lure of earthly benefits and then turn them over to
spiritual fold.
Both Sai Baba
and Swami Raghavendra were equally averse to the show of occult powers. But
there was an ulterior motive behind their performance of miracles. As we are
aware, reason is now too much with the modern man leading him to scientific
lunacy, and spiritual bankruptcy. It has been carried to such an extent that
the very existence of God and His Leelas are denied for the simple reason that
the same are not amenable to the Laboratory-tests. Miracles are performed to
inculcate faith in the people.
If Sai Baba
could grind cholera into flour, turn water into oil, convert storm into calm
and so on Swami Raghavendra did no less breath-taking miracles.
Once Swamiji
visited Kirtagiri near Gadag (former Karnatak District) where he was the guest
of Venkat Desai . While arrangements for puja etc., were being made in a
hectic manner, the child of Venkat Desai fell into a big pot of mango juice and
lost his life. Every one was grief-stricken
at the mishap. Then Swamiji ordered the boy to be laid before him, sprinkled
holy water over the dead body, recited holy hymns and restored life into the
corpse.
From Kirtagiri,
Swamiji went to Hubli where he saved the son of the Nawab of Savanur who had
died of snake-bite. The Nawab in gratitude gave Krishnagiri and other villages
as gifts.
An incarnation
of Bhaktha Prahalada, an ardent admirer of Madhwa, Swamiji spared no efforts to
teach the ideals of faith, love and devotion fulfilling thus his mission of
establishment of Dharma in Society.
(THE DRAMA IN CHAPTER 1)
1. THE SITUATION
BUILDS UP
The Upanishadic
thoughts, because of their philosophic subtlety, may seem to the beginners in
Vedanta as rather difficult to grasp. But this difficulty is a hurdle only to
those who are unprepared to face the challenge and subject themselves to the
necessary discipline of this great science of personality-reconstruction. In
fact, every science has its own discipline of thought and those who are not
ready to obey these disciplines can never hope to benefit from the blessings
offered by that science. The law of gravitation can bless us only when we obey
it. But if one were to defy it and jump out of his balcony, the result is
obvious.
A hungry man
alone can really relish food. A lonely one alone can appreciate the necessity
and beauty of friendship and company. The taste of water is fully enjoyed only
by one who is thirsty. The tired one alone understands the joys of rest.
Similarly, the Geeta philosophy can be fully appreciated, visualised, and lived
only by one who is completely in the Arjuna-state of mind.
Secondly, no
student of the Geeta can overlook the staggering difference in the environments
of the Upanishads and the Geeta. The Upanishads are the declarations of great
seers, upon the Eternal Truth. They are given out in the atmosphere of
quietitude and in an inner mood of total dispassion. The humming Ganges, the
hymn of the eternal snow-peaks and the salubrious climate are all onspicuous
witnesses in the Upanishadic
literature. Even the dents Wjj0
listen to these declarations of the Rishis are calm and cool, self-controlled
and unagitated, and they hear these words Of wisdom with a quiet
mind and a serene intellect.
This songful
and quiet environment has been completely replaced in the Geeta by the
down-to-earth atmosphere of strife and stress, dust and fury, stress and
strain, pulls and pressures. The inner mood and the outer atmosphere are
suggestive of dynamic service to the society and its members. Again, unlike the
Upanishads, in the Geeta the Lord himself addresses the Pandava Prince—mentally
agitated and intellectually confused. Yet, the message of the Upanishads and
that of the Geeta are one and the same. Hence the glory of the Geeta consists
not in WHAT she states but HOW she states it.
The striking
environmental set-up employed by Vyasa in the Bhagavad Geeta is not without
purpose. During the Mahabharata days, people misconceived the concept of
religion and carried with them a stupid misconception that religion could be
lived and practised only in the Himalayan valleys. This was because the
Upanishadic literature carried with it the flavour of the forest and the
fragrance of the jungle. Thus religion catered to the needs of only a few
individuals who chose to retire to the Himalayas and the people dynamically
engaged in the battle of life, completely neglected religion.
Vyasa saw the
danger and deftly chose Lord Krishna as his mouthpiece to give out the immortal
message of the Geeta amidst the din and roar of a national war to a confused
and confounded hero of the day. Thus Vyasa by his masterly dramatic setting of
the Geeta has brought down religion from the snow-capped Himalayas to the
work-a-day world to bless man in his day-to-day existence. Religion is never to
be practised in jungles and forests alone.
Religion if it
is to become efficient and bless us with its joys, must be lived at the
market-place, at home, in the Parliament houses and the polling-booths.
In the opening
chapter of the Geeta, Vyasa vividly paints the din and roar of the
battle-field, the impatience of the restless warriors, the anxiety of the
zealous officers, the rising waves of dark doubts in the bosoms of the unjust,
the despicable arrogance of the power-mad and the unruffled confidence of the
professional soldiers and leaders. Into this state of noise and clamour of
voiceless confusions and emotions, enters a majestic chariot drawn by five
white horses, driven by the ever-smiling divine charioteer, Krishna, with the
alert and dynamic Arjuna armed for war standing behind him.
Krishna, at
Arjuna's behest, drives the chariot into the noman's land between the two
armies. Arjuna reviews the enemy lines in a sweeping gaze. This is a fateful
moment in a great national crisis.
Under the direct
impact of the sheer magnitude of the problem facing him, Arjuna feels benumbed.
His unbridled emotions surge and swell to overwhelm his will and reason, his
judgement and decision. Confused by the horror of the situation, he becomes
nervous and the personality in him succumbs to fears and doubts in his own
abilities and capacities; he feels an overwhelming sense of tearless
frustration welling up in his heart. His entire life was spent in preparation
for his achievement as a warrior, but here he misinterprets the situation as
one of hopeless despair. The Kaurava forces are too mighty. They are
well-manned, well-equipped and arrayed in a mighty strategic formation. The
challenge is too great to be met directly. When we face a challenge which is
too much for us, we have a natural tendency to run away from facing it
directly. This running away from a problem is not solving the problem. Wherever
we go, the same problem in another form will arise and obstruct us with a
challenge.
At such moments
of mental dejection, the human intellect always discovers a set of arguments
apparently eloquent and seemingly convincing. We know it is cowardice; but our
own thoughts supply us with weak excuses, slim reasons, sham beliefs and false
arguments to justify our actions; to paint white our dark inner dejections.
Arjuna too, goes through the foolish convulsions of psychologically broken
personality.
Every young man
must go through such a stage many times. Remember the various chances you
missed in life, failures suffered and disappointments incurred? In all of them
one factor is common, you would not have missed or failed or been disappointed
had you faced your problems with more faith in yourself. Something in us snaps
and we are left empty and hollow. We thereafter can only float down upon the
current of our own disaster. If at that crucial moment we know how to re-make
the inner personality whole and strong, we could with a new-found confidence
and joy meet the problem, certain of success, sure of victory.
The Geeta expounds
a science of personality-reconstruction. Today the youth-world needs this more
than anything, and more than anybody else. The confusions created in the
socio-economic fields, the unbridgeable generation-gap, the lack of any
purposeful goal anywhere, in the roaring confusions in mind and matter, the
modern young man needs a firm anchor without which his abilities are lost, his
productivity ruined, his ambition thwarted. The Geeta can supply this anchorage
to the confused youth, to the bewildered communities, to the frustrated races.
HOW I BECAME A SAI DEVOTEE
—Shri B. R. Kakade,
Dahisar (West)
How I beanie a
Sai Devotee will mean explaining one's own experiences in one's own point of
view. However, the result of such writing will lead the readers to the path of
Sai devotion. I have full faith in Sai.
I was not
believing in 'God' in my childhood, but my father never got angry with me nor
used any wild words for my peculiar thinking about God. However, he used his
intellect to change my mind towards the belief in God; and that too through his
good colleagues who made a fine friendship with me by requesting me by
honouring me to read some religious books for them as they were old
and could not pay attention to reading. This made me change my views about God
in "Sagun" and "Nirgun" aspects i.e. the formed and
formless aspects. The marble idols of god in whom peo-: pie believe which were
mere STONES for me in the beginning of my life—now became practical observances
in my daily life and the source of inspiration.
In my school
days in 1927, when I was only 16 years of age, I was trapped in the big flood
of Gujarat. I was at Baroda with my father at that time. Heavy flood waters
divided the city into two parts and both of us were in one part and my younger
brother and grandmother were in the other. We tried to cross the river bridge
of high level water but the police objected to this. However, we tried to enter
the water on the bridge travelling upto my neck,
We failed to
return and thus were trapped by waters of the flood. At this critical time of
life and death, one tall man of about 7 feet in height, having beard and Roomal
on head shouted loudly directing us both to stand at the same place and be came
through water, got both of us in his own hands and took us to the other side of
the roaring river where my brother and grandmother were anxiously waiting for
us. I inquired about the person who saved us and it is a wonder to note that he
was not there. I tried to find him out but in vain. This was the first devotional
darshan of Shri Sai in my life in 1927.
"How I
became a Sai Devotee" will require me to explain some more facts as I am
happy in these days of my life at the age of 63 years and that Shri Sai is
always with us as I feel how my spiritual life is holy and perfect in the end
of my life. For this I was required to follow Shri Sai Baba through my impulse
and the quickening impulse which came from outside cannot be received from
books The 'soul' can only receive impulse from another soul and from nothing else.
In my views, I can say that we can read books all our lives, we can become very
intellectual and in the end we find that we have not developed at all
spiritually. This type of study will not be equivalent in development of the
spiritual side of a man. On the other hand, we find cases almost every day when
the intellect has become very highly developed at the expense of the spirit. In
intellectual development, we can get much help from books, but in spiritual
development almost nothing.
In studying
books, sometimes we feel that we are developed in "thinking" and that
we are spiritually helped but if we analyse ourselves, we will find that only
our intellect has been helped and not the spirit. This is the reason why almost
everyone of us can speak most wonderfully on spiritual subjects but when SAI
came, we found ourselves so woefully deficient. This is because books cannot
give us that "impulse" from outside. This should come from another
soul from which this impulse comes is called the "Guru "The
Teacher"—and the soul to which this impulse is conveyed is called the
"Shishya", "The student". In order to convey this power of
transmission of messages from the Guru to the Shishya and vice versa, will
require to plough the field of living seed and when both these conditions are
fulfilled, a wonderful growth of religion takes place. And this happened
practically in my life in 1943 when my eldest daughter was ill by double
typhoid fever for 42 days (Relapsed case). A committee of 3 doctors declared
her case as "Fatal" one on the 41st day of her illness and asked me
to leave this case to God. The same day, it happened so, that one old man (with
beard) from Madras had come to us through one of my friends in Baroda and when
that bearded old man saw my daughter, he told me not to fear. I was surprised
in listening to him when I was actually facing a critical moment in life, but
the old man had convinced me in such a way that I became fearless when I came
to know that the man was not present at night when my daughter got a dream of
Sai Baba. I had inquired with my friend about the old man but in vain. His
advice was nothing but the Devotional Darshan for the second time in my life.
When I was only 32 years old, this happened.
This all
happened in my life which gave me the direction to follow the devotional side
of Shri Sai Baba to understand that we must first try to get the 'idea' that is
conveyed through "Inherent Tendency" i.e. Sanskara.
Here I can see
a fine example of a lake for the mind. It can be said that every ripple or wave
that rises on the surface of the lake; does not die out entirely when it
subsides, but leaves a "mark" behind or a future possibility of the
rising of similar waves on it Whatever may be its nature, this mark of the
possibility of the wave re-appearing is what is called "Sanskar" or
"Inherent Tendency' Every work that we do even to every moment of the time
and every movement of the body, every thought that we think, leaves such an
"Impression" on the mind stuff and even when such impressions not
obvious on the surface, they are sufficiently strong to work heneath the
surface subconsciously. What we are every moment is determined by the sum total
of such previous impressions on the mind.
What I am just
at this moment when I am writing on this subject is the effect of the sum total
of all the impressions that have been left in my mind by each and all the works
that I have done in my pastlife and that is why I experience Sadguru Sai in my
practical life without having a blind faith. Sadguru Sai always teaches me to
look to him and naturally He looks to me and I say:
In Matavaley Do Nayanomayn Kya Jadu Hain!
Jadu Hain! Jadu Hain!
Dil Poochh Rahaa Hain Ab
Muzasey——
Nainone
Kahaa Hain Kya
Tuzasey——
Jub Naina Miley, Nainone Kahaaa—— :
Ab Nain Basengey Naino Mein——
Jadu Hain! Jadu
Hain! Jadu Hain!
ASHTAVAKRA
In old days
Uddalak was a great sage having many disciples. Among them Kahod was very
famous. He was a devoted student He used to assist his teacher and serve him in
many ways. The teacher being pleased with him blessed him with not only the
complete knowledge of all Vedas but also he gave his daughter "Sujata') to
him in marriage. Kahod was happily leading his married Iife.| After some days
Sujata became pregnant. Even in the womb the, child was knowing "Vedas". When once
Kahod was reciting Vedas at night the child from the
womb uttered: "Oh! Father! For the whole night you are reciting, but it is
not upto the mark". Hearing this officious remark, of his unborn son,
Kahod was greatly annoyed. He cursed his son", In so far as you have
criticised your father by crooked speech you will be born with your body
crooked at eight places". As his word was as powerful as the Mantra it had
its effect.
Those days
Kahod was short of funds. Sujata was worried about money to bring up the child
when it would be born. She entreated him to go to the king "Janak"
and ask for Daxina. Kahod proceded to the Court of Janak but at that court
there was a great scholar by name "Bandi" who was defeating everybody
in argument. Kahod could not win him. The condition of the contest vas that the
looser was to be plunged into the
river. Kahod was likewise
drowned.
When Uddalak
knew this, he went to Sujata and related the sad story. He however, told her
not to reveal it to her son after' birth. In due time a son was born who was
crooked physically at eight places, and was therefore named
"Ashtavakra". He was not knowing who his father was and looked upon
Uddalak as his father and Shvetaketu the son of Uddalak as his brother.
Astavakra was
now twelve. He was loving Uddalak very much, When he was sitting in his lap
Shvetaketu came along and whisked him off the lap, saying, "This is not
your father's lap". Ashtavakra felt very sorry. He went home and asked his
mother, "Mother what is the name
of my father? Where is he?" Mother was afraid but she had to tell the
truth. Ashtavakra was fired with the desire to go to king Janak. In the short
hours of night he confided with Shvetaketu, his uncle, "Uncle, I hear that
there is a great Yadnya going on in Janaka's Yadnya shala. Why should we not go there and enjoy
the philosophical arguments
of great Pandits?" So they both secretly ran away from their home
and went to Yadnya-shala.
The sentry at
the door stopped them. He said there was no order to admit children, and only
scholars and veterans were allowed. Astavakra said to the guard",
"Man is not great by his white hair, advanced age or by begetting a large
family or great wealth. One who knows Vedas is really great. I want to see
Bandi in the court and argue with him. Please simply convey my message to the
king". The guard went inside and after taking permission he ushered them
to the audience of the king.
Once admitted,
Ashtavakra addressed the king with reverence. He said, "O, King, I learn
that in your court there is a great scholar by name Bandi, who defeats all in
Vedantic argument and the defeated are punished by drowning them into the
river. I have come to argue with him on Monism and would like to see this Bandi
early".
The king was
surprised at the young lad demanding intellectual contest. He discouragingly
said, "Many Vaidikas have already tested the excellence of Bandi. You are
overestimating your knowledge and trying to catch the Sun. Many have been
foolish enough to argue with him and suffer defeat as stars at sunrise".
Ashta-vakra said, "O! King! I am sure, he has not met his match yet, When
he will face me, he will be as still and useless as a damaged chariot, thrown
away into a side-street. He will be defunct".
In order to
test the knowledge of the brilliant boy, king Janak asked him: "He who
knows a thing with six factors, twelve parts, twenty-four portions and three
hundred sixty spokes, is verily a wise man". Do you know this?" Ashtavakra
replied, "Let the wheel of time of one year, which has twenty-four
fortnights, twelve months as parts, six hubs of six seasons and 360 days for
spokes—protect Thee!"
The king asked, "Who does not close
his eyes while sleeping?" Who does not move even after birth? Who has no
heart? Who advances with great speed?" To these questions Ashtavakras'
replies were prompt. "Fish keeps its eyes open while asleep".
"Egg does not move even after being laid". "Stone has no heart",
River advances with great speed".
The king then introduced him to Bandi. He
declared to Bandi, "You have been arguing with everybody and defeated
persons are plunged into the water, but today you will fail before me. You have
been cruel to many, but you will face the same destiny. I will put up my
premises and you may put up your arguments or you may start first".
Bandi started with his argument.
"The figure one is very important. There is only one Sun, only one killer
of enemies who is Indra and only one ruler of Pitrus, who is Yama".
Ashtavakra said: "The number two is
equally important. There are two Devatas—Indra and Agni. There are two Divine
Sages—Narada and Parvat; Ashvinikumaras are two; chariot has t\vo wheels;
Husband and wife are both equal in the eyes of the Creator".
Bandi: "Why! Threefold is the Action
of all creatures and thrice divided is the way in which they take birth. Three
Vedas lay down the science of action, and there are three auspicious times of
meditation and prayer—morning, noon and evening. There are three places
attainable by Karma they are Earth, Hell and Heaven. The light of Karma is also
described as of three kinds".
The Boy: There are four Ashramas and four
Warnas (main: castes). Main directions are four; the OM sound is composed of
four nuances, and surely speech is of four stages—Vaikhari Mad-hyama,
Pashyanti, Para".
Bandi was not nonplussed. He said,
"Five is also auspicious number. The kinds of fires in sacrifice are five.
The metre Pankti contains five Pada, there are five types of Yadnyas. Five are
the senses, Apsaras with five plumes are five, and Five rivers are sacred"
The Boy: "They say that six cows
should be given in charity,, there are six seasons such as Vasant, Greeshma,
etc., senses with the mind become six in all, Krittikas contain six stars, and
sacrifices, are six in Vedas".
Bandi: "Seven are tame animals,
seven wild animals, seven chhandas (musical metres of Riks) complete a Yadnya,
and do you know, Veena has seven strings. Seven are sages".
By this time the argument was gaining
speed and becoming very interesting. The king looked on and listened. Both were
spontaneously reciting this in stanza
forms.
The Boy: Eight
are measurements for weighing things. There are eight Vasus, the pillar in
Yadnya is having 8 cones".
Bandi: In the Yadnya for forefathers, nine
Mantras are recited, the Brihati metre contains 9 letters, the Nature is
divided into nine parts, and the nine digits from I to 9 contain all the sums
in universe! !"
The Boy: "There are
ten directions in all; A thousand is made up of 10 times hundred, 10 months is
the pregnancy period of woman, there are 10 philosophers, and there are 10 who
deserve