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The most peculiar feature of our society (Samstha) is that when it is in full bloom, it is all covered over with desolateness, which further on gets transformed into wilderness. For this reason it is devoid of any charm or attraction. If I describe it as something pleasant, it will then be a tasteless one. How can a professed seeker of eternal Bliss (paramananda), who is addicted to colouration at each step be attracted towards it? This condition can however be appreciated only by one who, having gone mad with love, wanders about wailing and crying, for what he knows not. In such a state one would be feeling the same condition even though he happens to be amid festivities and revelries. As for myself, wherever I happen to be the entire surroundings there are covered over with an air of desolation on account of my presence there. A humourist might well interpret it in funny ways, but perhaps that alone can be the most appropriate description of my condition. Really the thing at the root gets exposed when the colourful disposition of mind is transformed. When the material world is out of view the thought naturally settles down on the other one. But this colourlessness of mine may not be much appreciable to most people, except to those who have become accustomed to it through constant association.


Physical ailment is really meant for the cure of spiritual diseases because thereby it consumes some of the samskaras and increases the power of endurance as well. One proceeding in the proper manner will find his spiritual condition much improved by the effect of illness. Besides, continued thinking of God during the period of illness will offer him a happy pastime as well.

Man possesses the body as well as the soul. Both are the essential features of his existence. The manifestation of the soul can never be possible without its base, the body. Both have their own importance, and man is in duty bound to take due cognizance of them both. The body stands in need of proper maintenance, and the soul of due cognizance of the Origin. Naturally during illness one must take all care of the body, but at the same time he must not neglect the other phase as well.



Jiva, the individual soul, becomes cognizant of its being when it assumes individuality, and that becomes the basis of its existence. Originally jiva and Brahman were quite akin to each other, and it is only the individuality of the jiva which effected a difference between the two. Now jiva as a soul bound up within the ego or individuality came into existence. The sphere it was in also began to cast its effect upon it. Various hues, one after the other, began to settle around it, giving it a new colouring. In a way diversity began to settle in and, step by step, the ego began to develop and grow thicker and denser. Feelings, emotions and desires began contributing their own share to its grossness. Thus jiva, like a golden bird, got itself completely enclosed within the iron cage of the body. All this resulted from the effect of actions and counteractions of thoughts, emotions, feelings and desires (in the zone of ego), which went on adding to its opacity. This is in brief the whole history of the jiva. Now happily if it happens to come into dynamic contact with one who reminds it of its origin, then it begins to cast off the coverings one by one. But since jiva possesses motion, it is cognizant of the creator too, i.e. of Brahman. Thus the word jiva carries with it the sense of motion and of thinking as well. The two things are parallel in the being of jiva. Thus the function of both Brahman and jiva is almost the same, with only this difference that Brahman covers the entire universe, while jiva is confined only to the narrow sphere of self. In this respect Brahman too may be said to have its own bondage just as an individual jiva has, with the difference perhaps that the bondage of jiva is thicker and grosser in comparison to that of Brahman. They both have limitations. This is about the exact conception of Brahman.

Now the presence of motion and vibration in our being establishes our relationship with Brahman but subsequently that very thing turns into entanglement for us. Our final destination is there where neither air nor light has any access. It is a perfectly lightless place without any motion or activity. People clamour so much about light which, as I have stated, is only a passing phase in the course of our journey to the Ultimate. It ends in toto as we arrive at the destination. Crying for the light is nothing short of a mad fantasy which displays its own colourfulness. Besides this one often feels a sort of pleasantness in that idea. But so long as the sense of pleasantness is there it is short of the mark. It is then only a reflection of maya though in a much refined state. I am however trying to take you all to that sphere of dreary desolateness which is beyond conception, and which is possibly the last limit of human approach.

The word mahatma has been defined in several or various ways, not perhaps without some reasonable basis. But my definition of it as a ‘non-being person', though somewhat peculiar, is meaningful. It may also be interpreted so as to relate to one who has gone `off' with spirituality. But that may not be quite acceptable to those aspiring for spirituality. If I go deeper to explain its real significance I fear it may not be understandable, so I had better hold over the topic.